English
Sa. To counteract the eighty-four thousand afflictions, one hundred and twenty-four thousand collections of teachings were taught and extensively explained. All of these conclude with the order of the senses, such as "the conceptualization of grasping and being grasped." The fifth perfection of time is: In the "Small Commentary," it says, "Although the nature of time is equally present, it is a rare time for those who have fortune." After these have explained the four causes for the arising of tantras, the second is to initiate the circumstantial discourse. In the "Heart Drop," it says, "The teacher grants permission, and the retinue asks. From the occasion, the discourse arises, the teacher and the retinue. What becomes the cause of granting and asking? It is that which has not been spoken." Thus, the teacher and the retinue, through the combination of questions and answers, cause the meaning of the tantra to arise in accordance with the minds of the disciples, which is indispensable. In this way, if the basis of the discourse is gathered but the circumstantial discourse is not initiated, the meaning of the tantra will not arise. "The teacher grants permission" means that the teacher welcomes and grants permission, like the "Compendium of Sutras," saying, "I have previously explained the meaning of the Perfection of Wisdom in detail. Now, I will teach those meanings in brief. Listen well and keep them in mind." Like that, "The retinue asks" is like the "Praise of the Names of Manjushri," where the Lord of Secrets, Vajrapani, says, "Please explain what is the most excellent speech." After asking, "From your mouth, a beautiful tongue extends, long and wide." Like the retinue asking, the teacher and the retinue, through the combination of questions and answers, cause the meaning of the tantra to arise through such circumstances, which is the initiation of the circumstantial discourse. To classify this, there are two types: uncommon and common initiation. The first is: The teacher, father and mother, together welcome the retinue with the union of profound empowerment, and initiate three topics by holding the aspect of non-duality of method and wisdom. As it says, "The father holds the aspect of method and initiates the topic," which is: "Emaho! The limbs of the Vajra heap are!" etc., holding the aspect of method and initiating the topic, in a way that is amazed that all phenomena of samsara and nirvana are enlightened as the nature of one mandala of mudra. The retinue sees the superior conventional truth. Because they realize that all phenomena, such as aggregates, elements, and sources, are the nature of deities and goddesses, they bec
Chinese
因为除了广大之外，没有发现丝毫其他的法。然后，佛母说：“奇哉！十方世界本来空。”等等，以智慧的部分发起谈论，所有世俗的显现都融入胜义空性的境界，以惊奇的方式如此谈论。眷属们因此见到了殊胜的胜义谛，十方世界、三有、五浊、五蕴，总而言之，以四种名言所概括的一切法，本来就在法身中圆满成佛，无需从其他地方寻求果。然后，以方便智慧无二的部分，授予后面的两个灌顶。《经庄严论》中说：“获得最后之意后，以大光明灌顶。”因此，以父佛母平等结合的日月菩提心为因，以“唉玛吙，稀有奇妙法，圆满佛陀众之密，一切生于无生中。”等等为缘发起谈论。从所有脉轮处生起安乐的方式，生起摇动菩提心，前一安乐消逝而进入后一安乐的消逝进入菩提心，以前一安乐象征而渴望后一安乐的渴望菩提心，具有所依的安乐不住于自性的方式而安住的安住菩提心，远离一切来去而究竟的究竟菩提心等五种。如此，在上下四喜的运行结束时，菩提心在佛母莲花的花蕊中相见，最终体验到俱生实物之智慧，这就是获得智慧智慧灌顶的“去”的含义。“来”的意思是再次在下稳固的四喜之际，白红菩提心二者合一，向上逆转而到达顶轮，从而体验到自性俱生之智慧，这就是获得第四灌顶大乐灌顶。那时，世间上水向下流，而向上升，白色部分水的自性在顶轮清净，从而获得身金刚。红色部分火的自性向上升，即向下流，到达金刚宝顶端。
English
Because apart from the vastness, not even a particle of other dharmas is found. Then, the Mother said, "Emaho! The ten directions and realms are inherently empty." etc., initiating the discussion with the aspect of wisdom, all mundane appearances dissolve into the realm of ultimate emptiness, and she spoke in this way with a sense of wonder. The retinue, therefore, saw the superior ultimate truth, that the ten directions and realms, the three realms, the five degenerations, and the five aggregates—in short, all phenomena encompassed by the four terms—are inherently and completely enlightened as the Dharmakaya, and there is no need to seek the result from elsewhere. Then, taking the aspect of the inseparability of skillful means and wisdom, the latter two empowerments are bestowed. The Ornament of the Sutras states, "Having obtained the final intention, empowerment is bestowed with great light." Therefore, with the cause being the sun and moon bodhicitta of the father and mother in equal union, and with the condition being the initiation of discussion with "Emaho, wondrous and marvelous dharma! Secret of all perfect Buddhas! All are born from the unborn!" etc., from all the root places, happiness arises in the manner of arising and moving bodhicitta; the previous happiness ceases and enters into the subsequent happiness, ceasing and entering bodhicitta; the previous happiness symbolizes and longs for the subsequent happiness, longing bodhicitta; the happiness with support abides in the manner of not abiding in its own place, abiding bodhicitta; and the ultimately perfected bodhicitta, which is free from all going and coming, and so on. Thus, at the end of the movement of the four joys of ascending and descending, the bodhicitta meets the face in the pistil of the lotus of the Mother, and ultimately experiences the co-emergent wisdom of the object. This is the meaning of "going," which is obtaining the empowerment of wisdom-jnana. "Coming" means that again, during the four joys of the lower stabilization, the white and red bodhicitta become one, reversing upwards and reaching the crown chakra, thereby experiencing the co-emergent wisdom of self-nature. This is obtaining the fourth empowerment, the empowerment of great bliss. At that time, in the world, water flows downwards, but goes upwards, and the white part, the nature of water, is purified in the crown chakra, thereby obtaining the body vajra. The red part, the nature of fire, goes upwards, that is, flows downwards, reaching the top of the vajra jewel.
Chinese
由于精液红色清净，获得语金刚。由于连接白红之间的气清净，获得意金刚。由于体验这三者变化的觉性清净，获得智慧金刚，因此证悟为四身五智的自性，导师与眷属的意趣成为无别，这是不共的劝请。第二，共同的劝请是：如此导师与眷属的意趣成为无别，即使为了自己不需要请求续部，但是，诶玛火，从一开始就是秘密的法，各种显现自性秘密，本体自性极其秘密，不是其他而是非常秘密。以四种秘密决定的共同所化众生，请以慈悲摄受。被请求后，从产生佛陀的大智慧起，为了教法而做各种欢喜之事。意思是导师的慈悲产生后，欢喜通过直接和间接的方式宣说，这样承诺就是共同的劝请。通过这些，劝请完毕后。第三，讲述果位圆满智慧续部的意义，分为续部三种的分类总说，以及道路的顺缘续部的十种事物分别解说两种。首先是：在《后续》中说：续是指连续不断，从方便和因产生果。因此，一般来说，以连续不断的意义来说，称为续，从有情到佛陀之间，心的法性自性清净，像琵琶的弦一样连续不断地存在，所以称为连续不断。它依靠方便的因，显现为基地、道路、果位三种，如所说，从方便和因产生果。其中，所要证悟的是基地或因的续，凭借它证悟和行进的是方便或道路的续，最终到达的是果位的续。第一种是：如所说，没有束缚没有解脱，本来任运圆满的佛法。因此，基地的无缚无脱的实相自证菩提心，真谛无别，远离行境，本来存在，也就是说，心的法性在轮回的状态中似乎被束缚，在涅槃的状态中似乎被解脱，但是
English
Due to the purity of the red essence of semen, one attains the Vajra of Speech. Due to the purity of the wind that connects white and red, one attains the Vajra of Mind. Due to the purity of the awareness that experiences the transformation of these three, one attains the Wisdom Vajra, and thus, having become enlightened as the essence of the four bodies and five wisdoms, the intention of the teacher and retinue becomes inseparable, which is the uncommon entreaty. Second, the common entreaty is: Thus, the intention of the teacher and retinue having become inseparable, even though there is no need to request the tantra for oneself, but, Emaho, from the beginning it is a secret Dharma, various appearances are secret in nature, the essence of the entity is extremely secret, not other than but exceedingly secret. Those common disciples determined by the four secrets, please embrace them with compassion. Having been requested, from the arising of the great wisdom of the Buddha, various joyous deeds are done for the sake of the teachings. It means that after the compassion of the teacher arises, he is pleased to explain through direct and indirect means, and this promise is the common entreaty. Having completed the entreaty through these. Third, explaining the meaning of the resultant complete wisdom tantra, it is divided into two: a general explanation of the three tantras, and a detailed explanation of the ten objects of the tantra, which are the favorable conditions for the path. First is: In the Later Tantra, it says: Tantra is explained as continuous, from means and cause comes the result. Therefore, generally speaking, it is called Tantra in the sense of continuous, from sentient beings to Buddhas, the Dharma nature of the mind, naturally pure, exists continuously like the strings of a lute, so it is called continuous. It relies on the cause of means, and appears as three: base, path, and result, as it is said, from means and cause comes the result. Among them, what is to be realized is the base or cause tantra, what is realized and traversed by it is the means or path tantra, and where it is ultimately reached is the result tantra. The first is: As it is said, without bondage, without liberation, the Dharma of the Buddha is naturally perfect from the beginning. Therefore, the reality of the base, without bondage or liberation, is self-awareness, the mind of enlightenment, truth inseparable, free from the realm of activity, which has existed from the beginning, that is to say, the Dharma nature of the mind seems to be bound in the state of samsara and liberated in the state of nirvana, but
Chinese
因为在意义上没有依赖和束缚，所以不可能从中解脱，因此称为无缚解。无缚解的实相，自性觉悟菩提心，是指轮回涅槃的一切法都汇集于心，心的自性未被遮蔽所染污，因此称为菩提心。如《幻化网续》中说：一切自性觉悟菩提心，这是经教的量。菩提的意义是没有断证的意义，因为没有需要断除的二障，没有需要新获得的功德，而是本来任运成就，因此称为菩提心。那其中的无别真谛，本来就存在于远离行境之处，是指心的自性，胜义七宝自性因本来任运成就，这是殊胜胜义谛。如《道次第》中说：那也有三种安立方式。即：法界胜义、智慧胜义、果胜义三种自性存在。比如，心性如虚空或漆黑的镜子一般，这是法界胜义。其中的明澈无染的部分是智慧胜义。如同镜子具有显现影像的能力一样，心性清净无染的界中，身和智慧的功德显现而不间断，这是果胜义。如《道次第》中说：七和三是胜义谛。因此，果胜义分为身、语、意、功德、事业五种，心性胜义七宝自性因本来任运成就，这是殊胜胜义谛。心性胜义谛的妙力显现为身和智慧的坛城，这是殊胜世俗谛。这两者本体无别，如黄金和黄金的黄色，如翡翠和翡翠的蓝色，如蜡烛和蜡烛的光芒一般，以双运本体一味的方式存在，这是殊胜无别真谛。那其中的本来就存在于远离行境之处，是指无别真谛超越了意识思维的范畴，超越了言语表达的范畴，因此是不可言说、不可思议的意义。不可言说、不可思议般若波罗蜜多。