English
When practicing the path of co-emergent wisdom, the arising of bliss from the movement of bodhicitta from all the root places, in the manner of initiating happiness, is the moving bodhicitta; the destruction of the former bliss and the entering into the latter bliss is the destroying and entering bodhicitta; the abiding of the bliss with support in its own place is the abiding bodhicitta; the longing for the latter bliss, symbolized by the former bliss, is the longing bodhicitta. These are the common preliminaries of the two empowerments. The main practice is the ultimate bodhicitta that is free from arising, ceasing, abiding, object, going, and coming. The sun and moon bodhicitta meet at the peak of the vajra and lotus, and by experiencing the co-emergent wisdom of reality, all the common grounds and paths are completed, which is the meaning of "going," that is, insight; "coming" means that again, during the four joys of lower stability, the white and red bodhicitta become one, reverse upwards, and reach the crown, thereby experiencing the co-emergent wisdom of self-nature, and consciousness also ceases, gaining power over great bliss. At that time, in the world, what is called water flowing downwards means that the white element, the nature of water, reverses upwards and reaches the crown, thereby obtaining the body vajra. In the world, what is called fire burning upwards means that the red element, the nature of fire, flows downwards and reaches the navel, thereby obtaining the speech vajra. By purifying the wind that separates the two, the mind vajra is obtained. By purifying the consciousness that experiences the change of these three, the wisdom vajra is obtained. Thus, the nature of the four bodies and five wisdoms is enlightened in the essence of the fruit. Thus, by completing the empowerment, the co-emergent retinue understands the meaning of the self-nature secret essence, and the minds of the teacher and disciples become inseparable, and the courage to transmit the tantra for the benefit of others arises. Therefore, for the retinue who have opened the meaning of these three profound empowerments previously given, although it may become a cause for the arising of the tantra, for the co-emergent retinue, it must be assumed that the tantra is completed once and for all at that time. Because the three things previously mentioned—initiating, obtaining empowerment, and realizing the meaning of the tantra—are one in essence, and only appear as different aspects. The third is: Emaho! How wonderful and amazing!
Chinese
以获得甚深的三灌顶，所有俱生眷属为了自身利益而证悟成佛，师徒眷属的意趣融为一体，这不是共同眷属的行境，所以是秘密。从“无生”等词语表示法界本元双运法身，从“断灭”等词语表示明空双运现证菩提身，从“安住”等词语表示不住边际的双运报身，从“所缘”等词语表示三身各自显现却不可分割的金刚身，从“来往”等词语表示随顺所化众生的根器而显现，但实际上没有来往的化身。第三是功德，如是说等。发起菩提心并进行灌顶的次第，如是说，所有俱生眷属的如来都获得了甚深的三灌顶，师徒眷属的意趣变得无有差别，并且对显现果位身和四十二种智慧感到满意。第二是共同发起讨论，分为两种：眷属的请问和导师的回答。第一是：从“此后如来”到“极其秘密”之间。从那以后，非共同的发起讨论，从自性无二的眷属的如来所有父尊和母妃眷属一起，为了能理解的眷属们，以下面出现的四种秘密来决定的方式的请问，这些话语表达的意义就是向导师陈述，即是请问。如何请问呢？对于不觉悟的众生，以出生的方式说“唉玛哦”，即是惊叹。由于不觉悟无二的意义，自生智慧，所以本来就是秘密的法，由于不觉悟身和智慧的坛城，所以各种显现自性是秘密的，像这样，由于不觉悟实相真谛无别的意义，所以自性极其秘密，而且由于不觉悟远离行境的意义，所以对于其他非器极其秘密。像这样，以四种秘密来决定，恳请以慈悲摄受不觉悟的所化众生。第二是回答，如是说直到讨论为止。眷属们如是说，请问四种秘密的意义，导师的
English
Having obtained the three profound empowerments, all the co-emergent retinue attained Buddhahood for their own benefit, and the intentions of the teacher and retinue became inseparable. This is not the domain of the common retinue, so it is secret. From "without birth" etc., it indicates the Dharmakaya of the union of space and primordial wisdom; from "cessation" etc., it indicates the Sambhogakaya of the union of clarity and emptiness, the manifest enlightenment body; from "abiding" etc., it indicates the Sambhogakaya of the union that does not abide at the extremes; from "object of focus" etc., it indicates the Vajra body, where the three bodies appear separately but are indivisible; from "going and coming" etc., it indicates the Nirmanakaya, which appears in accordance with the capacity of the beings to be tamed, but in reality has no going or coming. The third is the qualities, as it is said, etc. The sequence of generating the mind of enlightenment and bestowing empowerment, as it is said, all the Tathagatas of the co-emergent retinue have obtained the three profound empowerments, and the intentions of the teacher and retinue have become indistinguishable, and they are completely satisfied with the manifestation of the resultant body and the forty-two wisdoms. The second is to initiate a common discussion, which is divided into two: the retinue's request and the teacher's response. The first is: from "Then, the Tathagata" to "extremely secret." From then on, the uncommon initiation of discussion, from the Tathagatas of the retinue of non-duality, all the father deities and the assembly of mother consorts, for the sake of the retinue who can understand, the request for the manner of deciding with the four secrets that appear below, these words expressing the meaning are presented to the teacher, that is, the request. How is the request made? To the beings who do not realize, in the manner of birth, saying "Emaho," which is an exclamation. Because they do not realize the meaning of non-duality, the self-arisen wisdom, therefore it is inherently a secret Dharma, because they do not realize the mandala of body and wisdom, therefore the various appearances are inherently secret, like this, because they do not realize the meaning of the indivisibility of reality and truth, therefore the essence is extremely secret, and also because they do not realize the meaning of being separate from the domain of activity, therefore it is extremely secret to other non-vessels. Like this, having decided with the four secrets, they request that the beings to be tamed who do not realize be taken with compassion. The second is the response, as it is said, until the discussion. The retinue said, requesting the meaning of the four secrets, the teacher's
Chinese
生起大悲心。如何清净的如来身和智慧的一切显现，以及不清净的轮回法器世间显现的一切，都是自心的自性。心性从原始以来就远离边际，以觉性的本体，是成佛的本体，以一的体性，生起不可分割的慈悲心。虽然没有可做之事，但众生生起分别念的根本是俱生无明，自己不认识自己。遍计所执的无明，执着自己的显现为实有。从这二者产生天人和三恶趣，即五道众生，这些众生的类别千差万别，善恶之果显现成熟。对于他们，以无有对境的广大的慈悲心，以及智慧，如实了知佛陀之心的广大智慧。从那样的状态中，以无有穷尽的尽所有智，对所化众生生起慈悲心，心想利益他们，为了示现化身，如同特别宣说承诺之语一般，宣说此明示之语。为了什么而示现呢？“唉玛欧”表示对于基的事物之实相，显现为轮回和涅槃二者感到稀奇，是表示不满的语气词。法界完全清净的自性，如来藏中，以俱生无明为因，自己不认识自己。以何种缘而迷惑呢？众生各自的心之分别念，显现为境和有境，以各种能取所取的识，是突然由业所生的遍计所执的无明，是于轮回中迷惑之缘。而且，显现为天界和恶趣等各种各样的身体，各自所欲的大小受用，各种高低不同的处所和各种痛苦，一切有身者都执着“我”是人我，“我的，这个和那个”是法我，以二我执着为我所，各自以能取所取而束缚，非常可怜。如此显现的一切都只是错觉，胜义中二我并不成立。因此，束缚的作者如同怨敌一般，谁也没有束缚。
English
Compassion arises. How is it that all the appearances of the pure Tathagata's body and wisdom, and all the impure appearances of samsara, the vessel and essence of phenomena, are the very nature of one's own mind? That mind itself is primordially free from extremes, and with the essence of awareness, it is the very essence of enlightenment, with the characteristic of being one. From this arises indivisible compassion. Although there is nothing to be done, the root of sentient beings' arising of conceptual thoughts is co-emergent ignorance, by which they do not recognize their own face. Through imputed ignorance, they grasp their own appearances as signs. From these two arise gods and humans, and the three lower realms, the five types of sentient beings. Within these, there are inconceivable differences in their kinds, and the fruits of virtue and vice ripen. Towards these beings, with great compassion that has no object, and with wisdom, the great wisdom that knows the mind of the Buddha as it is, from that very state, with the wisdom that knows as much as there is, without ceasing, compassion arises for those to be tamed, thinking to benefit them, and in order to emanate manifestations, like uttering words of promise, this clear statement is spoken. Why emanate? "Emaho" expresses wonder at the fact that the reality of the ground of things appears as both samsara and nirvana, and is an expression of discontent. From the essence of the perfectly pure nature of the Dharmadhatu, the Tathagatagarbha, due to co-emergent ignorance, one does not recognize oneself. By what condition is one confused? The conceptual thoughts of each sentient being's mind appear as object and subject, and with various grasping consciousnesses, there is suddenly the imputed ignorance created by karma, which is the condition for confusion in samsara. Moreover, there appear various bodies such as those of the higher realms and lower realms, the great and small enjoyments that each desires, various high and low places, and various sufferings. All embodied beings grasp "I" as the self of the person, and "mine, this and that" as the self of phenomena, and with the two selves, they grasp as "mine," and are bound by grasping and being grasped, and are miserable. Thus, all appearances are merely illusions, and in ultimate reality, the two selves are not established. Therefore, the one who binds, like an enemy, is not bound by anyone.
Chinese
就像绳索一样也没有束缚，也没有像囚犯一样被束缚的对境。因为自己的分别念执著于我而束缚，除了束缚之外没有其他的束缚，但在迷惑的显现中仅仅是显现而已。例如，就像吃了毛桃的人，自己的眼睛变得模糊，明明没有毛发的实物，却硬说在虚空中有很多毛发缠绕在一起并丢弃的显现一样，对无有分别的法性执著于好坏而迷惑，实际上轮回并非由量成立。因为没有所依赖的束缚，所以也没有依赖于它的解脱之法。所有这些众生，从原始以来，就没有束缚和解脱的本性，在身和智慧的坛城中自然成就，并在完全圆满的自性中成佛，这是轮回涅槃平等性中念诵的法。因此，为了表示轮回涅槃平等性的意义，这个秘密心髓续部，对可以调伏的俱生眷属真实地宣说，对于没有实际听闻的机缘的开悟眷属，为了通过传承来宣说，示现了不可思议的化身，如六能仁等，以及无量大悲的各种游舞。如是宣说者，如来本身对俱生眷属圆满自在，对于与如来本身无有差别的开悟眷属而宣说。又是以六种欢喜的方式来欢悦：面露微笑，眉毛动摇，眼睛转动，身躯挺拔，伸出手臂，放出光芒和化身。此时，对于迷惑之基是否存在的考察分为两种：破斥他宗和他宗，以及建立自宗。首先，有些人说：从迷惑之基无明自性存在而迷惑。这不合理。在《心滴》中说：被增益所控制的补特伽罗们，对于心性无有对境，说实物自性为基础，那样的种姓恒常堕落。因此有四种过失：迷惑自性成为常法的过失，基础堕入轮回边际的过失，闻思修三者不能消除迷惑的过失，基础成为能取所取的过