English
And extensively propagated the Dharma. Ultimately, at the age of eighty-one, on the fifteenth day of the Saga month in the Iron Dragon year, at the place of Gyad Yul Tsa Chen, at the root of the twin Sala trees, he demonstrated the manner of passing into Nirvana in a vajra-like posture, and displayed countless relics and other miraculous transformations. In order to demonstrate the extraordinary merit of the deeds of the body of the Buddha Shakyamuni, surpassing others, he subdued beings with the great merit of his body. These arose from the power of great merit, and the beings who saw them also became endowed with great merit. Second, subduing with direct perception of mind: From "knowing all times" etc., to "endowed with six superknowledges" is explained. The Buddhas possess unobstructed wisdom and can remember the past lives of beings, know the future life, the present life, and the uncertain life, that is, the superknowledge of knowing all four times. The superknowledge of knowing all the thoughts of others. The superknowledge of the eye that sees forms without near or far, and all death and rebirth. The superknowledge of the ear that hears all sounds, regardless of loud or soft. The superknowledge of accomplishing deeds by showing various transformations according to the wishes of those to be subdued. The superknowledge of the exhaustion of defilements, which is not tainted no matter how it is practiced with undefiled superknowledge. These six superknowledges follow after wisdom and are the meaning of understanding. Third, subduing with inconceivable miracles: From "everywhere the body is inconceivable" etc., to "appeared" is explained. This is also for the purpose of subduing beings, such as the kings of gods and humans, and various manifestations such as similar types, peaceful, wrathful, subtle, etc., are inconceivable, and the speech of teaching the Dharma in accordance with the sounds of their respective languages is inconceivable, and these are the conduct of miracles. Fourth, subduing with the logic of speech: From "everything is like this" etc., to "ultimate" is explained. This is also explained through three aspects: summary, detailed explanation, and conclusion. The gods and humans, hearers, solitary realizers, and bodhisattvas of the five lineages, and in the commentary, according to the beings to be subdued, the five vehicles are explained in order. All of this arises from the expression of speech, therefore it is an inconceivable Dharma gate for subduing beings.
Chinese
第五是时间圆满，即佛陀化身显现之时，乃灯劫。除了此劫之外，不会在其他劫显现。以上是基础。 接下来，第二是引发缘起。 也就是说，在基础具备之后，若不引发缘起，则不会产生续部的意义。这也有共同和不共两种。 首先，不共的引发是：导师父母一同以授予眷属甚深灌顶的结合来迎接，即执持方便之分，执持智慧之分，以及执持方便智慧无别之分。 首先，父亲执持方便之分，即在此品第二章节中说： 唉玛霍！金刚蕴身肢， 被称为五圆满佛。 诸根界处众多数， 实乃菩提萨埵之坛城。 等等，乃至 佛陀自己也无法获得。 这样引发。 当时，眷属们见到其余世俗谛，对一切法皆为手印坛城一体之自性成佛感到惊奇。 母亲执持智慧之分，即： 杰玛霍！十方虚空本自空， 三有乃是清净刹， 五浊乃是安乐处， 五蕴乃是圆满佛。 等等，乃至 寻觅也无法被胜者获得。 这样引发之后，眷属们领悟到以十方虚空、三有、五浊、五蕴这四个词所概括的一切法，本自成佛，并见到其余胜义谛。 由此，共同眷属们获得灌顶，胜义无分别之智慧在相续中生起。但由于尚未体验导师无别之大智慧，因此并非行境，故称为秘密灌顶。 之后，执持方便智慧无别之分，通过授予后面的两个灌顶，以父母双运之红白菩提心为因， 唉玛霍！稀有奇妙法， 一切圆满佛之密， 从无生中生一切， 既已生起即无生。 等等五颂，对此进行阐释
English
Fifth is the perfection of time, which is the time when the Buddha's emanation appears, namely the Lamp Kalpa. Apart from this kalpa, it will not appear in other kalpas. That concludes the basis. Next, the second is to initiate the circumstances. That is, after the basis is complete, if the circumstances are not initiated, the meaning of the tantra will not arise. This also has two types: common and uncommon. First, the uncommon initiation is: The teacher, together with the consort, welcomes the assembly with the union of bestowing profound empowerment, namely holding the aspect of skillful means, holding the aspect of wisdom, and holding the aspect of the inseparability of skillful means and wisdom. First, the father holding the aspect of skillful means is, as stated in the second chapter of this very text: Emaho! The Vajra aggregate body and limbs, Are known as the five complete Buddhas. All the many sense bases and elements, Are indeed the mandala of Bodhisattvas. etc., until Even the Buddha himself cannot find it. Thus, he initiated the discussion. At that time, the assembly, seeing the remainder of the conventional truth, marveled at how all phenomena are enlightened as the single nature of the mudra mandala. The mother holding the aspect of wisdom is: Kyemaho! The empty space of the ten directions is inherently empty, The three realms of existence are pure lands, The five degenerations are places of bliss, The five aggregates are complete Buddhas. etc., until Even if sought, it cannot be found by the Victorious Ones. After initiating this, the assembly realized that all phenomena, summarized by the four terms of the empty space of the ten directions, the three realms of existence, the five degenerations, and the five aggregates, are inherently enlightened, and they saw the remainder of the ultimate truth. Thus, the common assembly received empowerment, and the wisdom of ultimate non-conceptualization arose in their minds. However, since they have not yet experienced the teacher's great wisdom of inseparability, it is not within their realm of experience, and therefore it is called secret empowerment. Then, holding the aspect of the inseparability of skillful means and wisdom, by bestowing the latter two empowerments, with the white and red bodhicitta of the union of the father and mother as the cause: Emaho! Wondrous and marvelous Dharma, The secret of all complete Buddhas, From the unborn, all arise, Having arisen, there is no birth. etc., five verses, which explain this.
Chinese
嗡。基位自性之发心，行道之发心，究竟果之发心三者中，第一者为：唉玛火！此乃稀有之语。何处八识聚之自性清净为五智之境，此乃稀有且较他者更为殊胜之法性，是圆满佛陀们之心之甚深秘密，非凡夫之行境。何为呢？心性本初无生，然于迷乱显现中，一切有分别之心皆似由因缘而生。如是显现生起之时，实则无如是生起成立，此乃阿赖耶识生起为法界智。如是，一切显现止息之时，实则无真实止息之双运，无分别自明，此乃阿赖耶识之镜智。仅于所依何处安住般显现之时，实则无安住之双运，事物之体性各异，无有偏颇，此乃烦恼意之平等性智。于各异境中专注之时，实则无专注之双运，境与有境二者无别，明而未杂，此乃意之个别分别智。于何处似有去来之时，实则无去来之双运，心性未寻自成，此乃五根作业成就之智。第二者，有解脱道与方便道二者，第一者为：唉玛火！稀有殊胜，双运远离一切戏论之法性，是圆满佛陀们之心之秘密，即：于胜义谛中，无生灭住专注去来之状态中，于世俗谛中，一切法显现为生灭等。如是显现生等之时，实则胜义谛中无生等之自性，此乃增上真谛无别之五重观，若与五智相合，即是空性等。如是了悟之智即是智慧。若将彼等与五心相合而说，则一切法最初无生，故无最后之灭，亦无中间之住。因无彼，故无自共相之特征可专注。无住专注，故亦无去来。
English
Om. Among the three types of mind generation: the mind generation of the ground nature, the mind generation of the path of practice, and the mind generation of the ultimate result, the first is: Emaho! This is a word of wonder. Where the nature of the eight consciousness aggregates is purified into the five wisdoms, this is a wondrous and more excellent Dharma nature than others, the profound secret of the hearts of all perfect Buddhas, not the realm of ordinary beings. What is it? The nature of mind is primordially unborn, but in the face of delusion, all conceptual minds appear to arise from causes and conditions. As soon as it appears to arise in this way, in reality, there is no such arising established. This is the very ground of all being generated into the Dharmadhatu wisdom. Similarly, when all appearances cease, in reality, the non-cessation of the union, the self-illuminating without concept, is the mirror-like wisdom of the Alaya consciousness. When it appears to abide in whatever support, in reality, the union without abiding, the nature of things distinct and without bias, is the wisdom of equality of the afflicted mind. When focusing on different objects, in reality, the union without focus, the object and the subject are inseparable, clear and unmixed, is the wisdom of individual discrimination of the mind. Wherever there seems to be going and coming, in reality, the union without going and coming, the nature of mind is spontaneously accomplished without seeking, is the wisdom of accomplishing the activities of the five senses. The second has two paths: the path of liberation and the path of means. The first is: Emaho! Wondrous and marvelous, the Dharma nature of union free from all elaboration, is the secret of the hearts of all perfect Buddhas, namely: in the state of no birth, cessation, abiding, focus, going, and coming in the ultimate truth, in the relative truth, all phenomena appear as birth, cessation, and so on. When appearing as birth and so on, in reality, there is no nature of birth and so on in the ultimate truth. This is the fivefold contemplation of inseparable higher truth, which, when combined with the five wisdoms, is emptiness and so on. The wisdom that realizes this is wisdom. If these are explained in conjunction with the five minds, then all phenomena are initially unborn, so there is no final cessation or intermediate abiding. Because there is none of that, there is no focus on the characteristics of self and general. Without abiding and focus, there is also no going and coming.
Chinese
然而，即使如此，从那样的状态中，一切都如幻觉般，生灭等显现的二谛，虽然从表达方式的对立面来看是不同的，但本体是无别的。生起之时无生，是无别真谛之义，最初生起之心是动摇菩提心。同样，以混乱次第，通达所缘等义的希愿菩提心；灭等无别之义的趣入菩提心；住等无别之义的安住菩提心；来去等无别之义的究竟菩提心。如是，依于道者的智慧差别之无别真谛，五心同时圆满是顿悟，次第生起是渐悟。第二，诶玛火（ཨེ་མ་ཧོཿ）是惊叹之语。对于谁来说，这种大贪欲的行为，即使行持也不会束缚，真是稀奇。由此能现前无上果位的捷径，比其他更为奇妙之法，不仅是圆满诸佛之意，而且是包含利益和损害的方便道，因此是秘密的。什么是秘密的呢？自性俱生，无有依凭之智慧，无有生灭住缘来去，于此父与母无二而嬉戏之结合，当修持实物俱生智慧之道时，从一切脉轮处明点动摇，以生起安乐之方式而生起，是动摇菩提心。前一安乐灭，趣入后一安乐，是坏灭趣入菩提心。观待前一安乐而希愿后一安乐，是希愿菩提心。有依之安乐，以不住自位之方式而安住，是安住菩提心。远离一切来去，是究竟菩提心。如是，于上降之四喜之末，面见菩提心母莲花之蕊，体验俱生智慧，获得智慧之灌顶，是“去”之义。 “来”之义是，再次于下稳之四喜之末，白红菩提心融为一体，向上逆转而至顶轮
English
However, even so, from that state, everything is like an illusion. The two truths that appear as arising and ceasing, etc., although different from the opposite side of the expression, are inseparable in essence. The absence of arising at the very moment of arising is the meaning of the inseparable truth. The mind that first arises is the fluctuating Bodhicitta. Similarly, the aspiration Bodhicitta that understands the meaning of the object, etc., through the order of confusion; the entering Bodhicitta that enters into the meaning of non-duality such as cessation; the abiding Bodhicitta that abides in the meaning of non-duality such as abiding; the ultimate Bodhicitta that is the ultimate meaning of going and coming, etc. Thus, depending on the wisdom difference of the path, the five minds are simultaneously perfected in the inseparable truth, which is sudden enlightenment, and the gradual arising is gradual enlightenment. Second, Emaho (ཨེ་མ་ཧོཿ) is a word of exclamation. For whom, this act of great desire, even if practiced, will not bind, which is wonderful. Therefore, the quick path to manifest the supreme fruit is more wonderful than other dharmas. It is not only the intention of all the perfect Buddhas, but also the path of means that includes benefits and harms, so it is secret. What is secret? The self-nature is born together, the wisdom without support, without arising, ceasing, dwelling, object, going and coming. In this union where father and mother play without duality, when practicing the path of wisdom born together with objects, the bindu shakes from all the chakras, arising in the manner of arising happiness, is the fluctuating Bodhicitta. The previous happiness ceases and enters the next happiness, it is the destroying and entering Bodhicitta. Looking at the previous happiness and aspiring for the next happiness is the aspiring Bodhicitta. The dependent happiness abides in a way that does not stay in its own place, it is the abiding Bodhicitta. Being free from all coming and going is the ultimate Bodhicitta. Thus, at the end of the four joys of ascending, meeting the pistil of the lotus of the Bodhicitta mother, experiencing the innate wisdom, and obtaining the empowerment of wisdom, is the meaning of "going." The meaning of "coming" is that again at the end of the four joys of the lower stability, the white and red Bodhicitta merge into one, reversing upwards and reaching the crown.