English
Or, it is said that there is an indication of the extraordinary. Even if one indulges in desire, one is not bound, and the place of indulgence is completely pure, this is "Ngampa" (non-attachment). How is this so? Taking this field as an example, all the appearances of the universe in the ten directions and three thousand worlds are merely illusory appearances, free from extremes, and Buddhahood is attained in the Dharmakaya, which is inherently empty by nature. For this reason, the three realms of existence are inherently pure, being the pure lands of the three bodies of the Buddha. The five degenerations themselves need not be abandoned, as they are realized as places endowed with great bliss. The degeneration of afflictions is the five wisdoms, the degeneration of time is the equality of the four seasons, the degeneration of lifespan is the Vajra lifespan without birth and death, the degeneration of sentient beings is inherent Buddhahood, and the degeneration of views is the realization of the equality of Samsara and Nirvana. As the "Small Commentary" says: "Afflictions, time, lifespan, views, sentient beings." The five aggregates of beings themselves are the nature of the spontaneously perfect Buddha, the nature of the five Buddha families. All dharmas are the supreme result of the ultimate reality, the basis for accomplishment, which is the Tathagatagarbha. Do not think that there are other Buddhist teachings besides these and seek them out. Even if one seeks separately for so-called impure dharmas that are different from the Buddha, even the Buddha himself cannot find them, because in reality they are definitely non-existent, so they cannot be found. Thirdly, it is explained by saying "Zhes brjod pas sogs te" (Thus it is said), etc. This is what the teacher, together with his consort, said to the retinue, and therefore they saw the meaning of the two truths, ultimate and conventional. All conceptual thoughts are originally enlightened as body and wisdom in the primordial state, and therefore the Thus-Gone-One, the supreme teacher, Samantabhadra and his consort, and the retinue whose intention is inseparable from them, clearly know this. So, what is the definition of secret empowerment? Although the common retinue members, by receiving empowerment, generate unprecedented wisdom in their continuum, they have not yet experienced the great wisdom that is inseparable from the teacher's intention, so it is not a place of indulgence, therefore it is called secret empowerment. So, how does secret empowerment proceed in revealing and arousing? By bestowing secret empowerment on the common retinue, the meaning of the previously generated continuum, the five senses and the five elements become the cause of non-encounter, therefore it is called revealing and arousing. As the "Heart Drop" says: "The cause does not encounter the elements." The teacher, all
Chinese
如果说，好乐父母的智慧幻化之身显现，因为没有自性，所以明点二者混合相融会相违，则没有过失。如《小明现》中所说：“依于所依脉和明点，自证智慧显现为色。”因此，脉、明点、智慧理解为自显现，显现上没有相违之处。第二，两种灌顶的事业有三：所说之历史；生起心及如何灌顶之次第真实；以及其功德。第一，从“之后无二”等开始。秘密灌顶，从那之后，按照方便道来说，是上师父母的明点日月无二；按照解脱道来说，是父母意无二的自性，以大乐的自性，对眷属们，将轮回和寂灭的一切法本来成佛之义，心性五种智慧真实生起，此为所说。第二，唉玛奇哉等五颂。此有三：基位自性之；行道之；究竟果位之生起心。第一，唉玛是奇哉之语。对于何者而言呢？八识聚的自性，本来清净为五种智慧之实相，此种奇妙且超胜他者的法性，是圆满佛陀们的心之甚深秘密，不是凡夫之辈的智慧所能行境。何者呢？心性无生，从中，迷惑的众生一切都像是从因缘所生，虽然如此显现，但仅仅是显现为生起，实际上并没有成立生起，此乃将阿赖耶识生起为法界智。同样，心性无灭，从中，名言上一切都像是灭尽，一切灭尽本身，实际上没有灭尽之义，无分别自明，此乃将阿赖耶识的染污识转为如镜智。心性无住，从中，一切都像是安住，虽然如此显现为安住，但仅仅是显现为安住，实际上没有安住之义，远离差别和偏袒，此乃将有漏意的平等性智。心性无所缘，从中，一切法都像是所缘，虽然如此在不同的境上有所缘，但从有所缘本身，实际上没有所缘之义，能取所取二取不二，明而无杂，此乃意识
English
If it is said that the appearance of the illusory body of the blissful father and mother's wisdom, because it lacks inherent existence, would contradict the mixing and merging of the two bindus, then there is no fault. As it is said in the "Small Clear Light": "From the dependent channels and bindus, self-cognizant wisdom appears as form." Therefore, there is no contradiction in understanding the channels, bindus, and wisdom as self-appearing, as there is no contradiction in appearance. Secondly, the activity of the two empowerments has three aspects: the history of what was said; the actual sequence of generating the mind and how it is conferred; and its qualities. Firstly, beginning with "Then, non-dual," and so on. The secret empowerment, from then on, according to the path of means, is the non-duality of the father and mother teacher's bindus, the sun and moon; according to the path of liberation, it is the nature of the great bliss that is the essence of the non-dual intention of the father and mother, and to the retinue, the meaning of all phenomena of samsara and nirvana being primordially enlightened is actually generated as the five wisdoms of mind itself. This is what was said. Secondly, "Emaho, wondrous," etc., are five verses. This has three aspects: the mind generation of the basis of inherent nature; the path of progression; and the ultimate fruition. Firstly, "Emaho" is a word of wonder. For whom? The nature of the eight aggregates of consciousness, the reality of being primordially pure as the five wisdoms, this wondrous and extraordinary dharma nature is the profound secret of the hearts of all perfect Buddhas, not the object of the minds of ordinary beings. What is it? Mind itself is unborn, from which all deluded beings appear as if born from causes and conditions, but even though it appears to be born in this way, in reality, birth is not established. This is the generation of the alaya itself as the Dharmadhatu wisdom. Similarly, mind itself is unceasing, from which, conventionally, everything appears to cease, but the cessation of everything itself, in reality, is the meaning of non-cessation, self-luminous without conceptualization. This is the transformation of the defiled consciousness of the alaya into mirror-like wisdom. Mind itself is non-abiding, from which everything appears to abide, but even though it appears to abide in this way, in reality, there is no abiding, the meaning is free from difference and partiality. This is the equality wisdom of the afflicted mind. Mind itself is without an object, from which all phenomena appear as objects, but even though there are objects in different realms in this way, from the object itself, in reality, there is no object, the non-duality of object and subject, clear and unmixed, is the consciousness.
Chinese
为观察的智慧。心性本无来去，却显现为来去，然而仅仅在显现为来去之处，即是无来去，俱生心性不需寻觅自然成就，此乃五门之识转为成就所作智慧。第二，分解脱道与方便道。首先，唉玛吙！稀有奇哉！俱生远离一切戏论之法性，乃圆满诸佛之意密，即胜义中本无生灭等，然于世俗中一切法显现生灭等。如是生等显现之时，即是胜义中无生等，此乃将无上真谛无别法身大乐融入之义。若将彼等与五心相合而说，一切法最初无生，故最终亦无灭，中间亦无住。无彼故，亦无于自共相之执着。无住执故，亦无来去。然虽如此，于彼性中，觉性如幻而显现生灭等，故二谛虽于表诠之反体各异，然本体无别。生起之时即是无生，乃于真谛无别之义，最初生起之心，动摇菩提心。如是，以错综之次第，发愿通达执着等义之菩萨，以及趣入灭等无别之义之菩萨，以及安住于住等无别之义之菩萨，以及通达来去等无别之义之究竟菩提心。如是，由道之智别，五心可一时圆满为顿成，亦可次第生起为渐成。第二，唉玛吙！此乃惊叹语。于何者而言，此大贪欲之行，虽行亦不束缚，故甚稀有。以此能现证无上义之速道，乃稀有之法，不仅是圆满诸佛之意之所系念，且是包含利益与损害之方便道，故为秘密。何者耶？自性俱生无依之智慧，本无生灭等，然于父母无二之嬉戏合和中，事物
English
Into the wisdom of discernment. The nature of mind is without going and coming, yet it appears as going and coming. However, merely in the place where it appears as going and coming, there is no going and coming. The co-emergent nature of mind, self-accomplished without seeking, is to transform the five consciousnesses into the wisdom of accomplishment. Secondly, there are two paths: the path of liberation and the path of means. Firstly: Emaho! How marvelous and wonderful! The Dharmata of co-emergence, free from all elaborations, is the secret of the hearts of all the perfect Buddhas, namely, in the ultimate sense, there is no arising or ceasing, etc., but in the relative sense, all phenomena appear as arising and ceasing, etc. Thus, at the very moment when arising, etc., appear, there is no arising, etc., in the ultimate sense. This is the meaning of integrating the unsurpassed truth of indivisibility into the great bliss of Dharmakaya. If these are explained in relation to the five minds, if all phenomena initially do not arise, then ultimately there is no cessation, and there is no abiding in between. Because there is no that, there is no fixation on self and general characteristics. Because there is no abiding fixation, there is also no going and coming. However, even so, in that state, awareness appears as arising and ceasing, etc., as an illusion. Therefore, although the aspects of the two truths are different in their expressive opposites, their essence is indivisible. The very moment of arising is the absence of arising, which is the first mind that arises in the meaning of indivisible truth, the moving Bodhicitta. Likewise, the Bodhisattva who aspires to understand the meaning of fixation, etc., through the order of confusion and combination, and the Bodhisattva who enters into the meaning of non-duality of cessation, etc., and the Bodhisattva who abides in the meaning of non-duality of abiding, etc., and the ultimate Bodhicitta who understands the meaning of non-duality of going and coming, etc. Furthermore, due to the difference in the intelligence of the path, the five minds can be perfected simultaneously as instantaneous, or they can be generated gradually as gradual. Secondly: Emaho! This is an exclamation. For whom, this practice of great desire, although practiced, does not bind, so it is wonderful. Because it is a swift path that manifests the supreme meaning, it is a wonderful Dharma, not only the object of the minds of all the perfect Buddhas, but also a secret because it is a path of means that includes profit and loss. What is it? The self-existing, co-emergent, unconditioned wisdom, which is without arising and ceasing, etc., but in the union of father and mother without duality, things
Chinese
当修持俱生智之道时，从所有脉轮处菩提心涌动，以生起快乐之方式而生起，是为动摇菩提心；前一快乐消逝，进入后一快乐，是为消逝进入菩提心；具有所依之快乐安住于自处，是为安住菩提心；以前一快乐为象征，希求后一快乐，是为希求菩提心。这些是二灌顶的共同前行。正行是远离生灭、安住、目标、来往的究竟菩提心。日月菩提心在金刚和莲花顶端相会，以亲身体验实物俱生智，圆满了所有共同道和地，是为“去”之义，即胜观；“来”是指在下稳固的四喜之时，红白菩提心融为一体，向上逆转，到达顶轮，从而亲身体验自性俱生智，意识也中断，获得大乐之自在。此时，世间有所谓水向下流，意指白分水之自性向上逆转，到达顶轮，从而获得身金刚。世间有所谓火向上燃烧，意指红分火之自性向下流，到达脐轮，从而获得语金刚。清净了分隔二者的风，从而获得意金刚。清净了体验这三者变化的意识，从而获得智慧金刚。如此，身四和五智的自性在果的体性中成佛。如此，圆满了灌顶，俱生之眷属们通达了自性秘密心髓之义，师徒心意融为一体，生起了为利他而传续的勇气。因此，对于开启了先前所授三种深奥灌顶之意义的眷属来说，虽然会成为产生续部的因缘，但对于俱生之眷属来说，必须认为续部在当时一次性圆满。因为，先前所说的引发、获得灌顶、领悟续部之义三者，本体为一，只是显现为不同的侧面而已。三者是：唉玛吙！稀有奇哉！