English
The Buddha-field is completely pure, being the Land of Bliss, possessing lotuses, possessing willows, and appearing as a dense arrangement. The five degenerations themselves are the bliss of body and wisdom, the five aggregates themselves are the Buddhas of the five families. All of samsara is the essence of the supreme qualities of nirvana, or it is called the essence of supreme enlightenment. The realm of body and wisdom, being completely pure, is the nature of purity. The scriptural authority is: "Alas! The empty space of the ten directions is primordially empty." Everything is the supreme essence. Therefore, the five degenerations and the five aggregates are like illusion, luminous by nature of illusion. Therefore, all the sufferings of samsara are not abandoned but transformed, becoming the Buddha-field and becoming Buddha, this is the supreme essence. To establish the path and what is to be accomplished without error, it is said: "Otherwise, the Victorious Ones do not teach the Dharma." Therefore, one must realize the nature of mind, and if one does not realize it, and does not realize it from one's own mind, but wants to obtain the profound Dharma of the Buddha from elsewhere, it is extremely difficult to obtain. The saying "other than oneself" means that if one does not realize from one's own mind, there is no Dharma elsewhere. Why? Because what appears as samsara and nirvana is also the appearance of one's own mind. The saying "even if taught, the Victorious Ones are not conceited" means that if one wants to teach, not to mention sentient beings, even the Buddhas themselves cannot find the meaning. Why? Because it does not exist elsewhere. In short, this is talking about the realization without doubt, hesitation, and uncertainty. ༈ Here, the dispute is resolved: Is this generation of bodhicitta idle talk or the meaning of the tantra? If it is idle talk, then the generation of the five bodhicittas cannot be considered idle talk. If it is the meaning of the tantra, then after generating bodhicitta, it is decided by the four secrets, which are the words of requesting the Dharma. If someone asks: What is this like? It is like this: the result of the parents' idle talk is the generation of the five bodhicittas, so it is the meaning of the tantra. The result of generating bodhicitta is decided by the four secrets, which is the request to explain the meaning of the tantra, which is to generate bodhicitta for oneself, and to explain the vehicle without bondage and liberation for others. Thus it is said that all are primordially enlightened, which the Tathagata himself knows. This is for the un-realized
Chinese
显现。所有这些轮回，从原始的本住法性中成佛，瑜伽士证悟者的体验显现也是如此，对于善逝的显现也是如此。然后是“无二的大自性”，这是指父母通过证悟体验来表达的言论之后，父母是无二的，方便与智慧是无二的，法界与智慧是无二的，轮回与涅槃是无二的，像这样宣说者才被称为大自性。这是在说生起本初成佛之心和智慧。说，三界轮回的一切众生，虽然本初自性任运成就成佛，但因为没有认识到已经成佛，所以，心性安住于五种智慧，宣说的是将这五种智慧生起的方法。༈。这里生起菩提心有两种，胜义菩提心和世俗菩提心。胜义菩提心有四种语义。第一，转变的基础是：阿赖耶是法界智慧，意是如镜智慧，有染污的意是分别，意和阿赖耶无分别的是平等性智慧，五根识是成所作智。第二，五种智慧的差别是：第一，从了知一切法空性无我的角度来说是空性智慧，从光明不灭的角度来说是如镜智慧，从了知自和他相的角度来说是分别智慧，从了知轮回涅槃一切平等性的角度来说是平等性智慧，从行自他利的角度来说是成所作智。第三，如果将五种智慧安立为基、道、果，那么自心任运成就五种智慧是基，宣说将本初成佛生起为智慧的方法是道，生起的意义究竟是果。第四，生起的方法有三种：伟大，五种心的所缘境，心生起的次第。伟大的是：贪欲的行为显现为奇妙的五种智慧，这本身就是方便大乘的法。所缘境是：自性俱生智。
English
Manifestation. All these cycles of existence, enlightened from the original, inherent state of being, appear as such in the experience of realized yogis, and it is also the same for the manifestation of the Sugatas. Then, "the great essence of non-duality," which refers to the speech expressing the experience of realization by the father and mother, after that, the father and mother are non-dual, skillful means and wisdom are non-dual, the dharmadhatu and wisdom are non-dual, samsara and nirvana are non-dual, only the one who teaches like this is called the great essence. This is speaking about generating the mind and wisdom that are enlightened from the beginning. It says that all sentient beings in the three realms of samsara, although enlightened from the beginning with self-existing, spontaneous perfection, because they do not recognize that they are already enlightened, the mind itself abides as the five wisdoms, and what is taught is the method of generating these five wisdoms. ༈. Here, there are two types of generating bodhicitta: ultimate bodhicitta and relative bodhicitta. Ultimate bodhicitta has four aspects of meaning. First, the basis of transformation is: the alaya is the wisdom of the dharmadhatu, the mind is like a mirror-like wisdom, the afflicted mind is discrimination, the non-differentiation of mind and alaya is the wisdom of equality, and the five sense consciousnesses are the wisdom of accomplishment. Second, the distinctions of the five wisdoms are: first, from the aspect of realizing that all phenomena are empty and without self, it is the wisdom of emptiness; from the aspect of clarity and non-cessation, it is the mirror-like wisdom; from the aspect of realizing the characteristics of self and others, it is the wisdom of discrimination; from the aspect of realizing the equality of all samsara and nirvana, it is the wisdom of equality; from the aspect of benefiting oneself and others, it is the wisdom of accomplishment. Third, if the five wisdoms are established as the basis, path, and result, then the spontaneous perfection of the five wisdoms in one's own mind is the basis, the teaching of the method of generating the originally enlightened state as wisdom is the path, and the ultimate completion of the meaning of generation is the result. Fourth, there are three methods of generation: greatness, the objects of focus for the five minds, and the order of the arising of the mind. Greatness is: the activity of desire appears as the wondrous five wisdoms, and this itself is the dharma of the Great Vehicle of skillful means. The object of focus is: the wisdom of co-emergent nature.
Chinese
那是生起和，止灭和，安住和，专注和，来去的边都不产生的。五种心生起的差别是：第一，摇动，进入，安住，祈愿这四种是，秘密灌顶和智慧，以及智慧的体验。圆满菩提心是大乐的灌顶体验。唉玛吙，稀有殊胜之法！这句中的“唉玛吙”是奇妙和惊叹的意思。惊叹什么呢？惊叹于词句非常奇妙，意义上却是殊胜的。虽然比下乘低劣，但因为是迅速成就的法，所以是殊胜之法。伟大开示：圆满佛陀的一切秘密。那么，它的处所是什么呢？是二资粮圆满的三世一切佛陀心中的秘密。从无生中生一切。这是专注的所缘。那么，秘密的体性是什么呢？无生是：一切法从原始以来就没有产生，无生是法界。如此存在的理由有四个：因为不是由其他因缘所生，所以是无生；因为不是由其他作者所造，所以是无生；因为不是在突然的时间出现，所以是无生；因为没有找到像这样的生之事物，所以是无生。那么，没有相的空性是停滞和消融在一个方向吗？不是这样的。因为无生的意义显现为各种各样的相，所以称为一切生。生起之时即是无生。这是差别的体性。如此生起之时即是到达无生的终点。因为生起和生者也不是二元，所以生起的相本身没有成立。仅仅是生起之时即是空性，即是生起之时即是无生。༈ 空性之智慧有四种：基础与自心结合，道路与解脱道结合，方法与秘密灌顶结合，果与法身结合。第一，基础与自心结合有两种情况：未证悟的迷惑状态和，证悟的体验状态。未证悟的迷惑状态是：一切法的根本，是自心的特征。
English
That is, arising, ceasing, abiding, focusing, and not producing any extremes of coming and going. The distinctions of the arising of the five minds are: First, agitation, entering, abiding, and aspiration, these four are the experiences of secret empowerment and wisdom, and prajna. The complete Bodhicitta is the experience of the empowerment of great bliss. Emaho, wondrous and supreme Dharma! In this phrase, "Emaho" means wonderful and amazing. What is amazing? It is amazing that the words are very wonderful, but the meaning is supreme. Although it is inferior to the lower vehicles, it is a supreme Dharma because it is a Dharma that quickly achieves accomplishment. Great teaching: the secret of all complete Buddhas. So, what is its place? It is the secret that dwells in the hearts of all Buddhas of the three times who have perfected the two accumulations. From the unborn, all are born. This is the object of focus. So, what is the nature of the secret? The unborn is: all dharmas have not arisen from the beginning, the unborn is the Dharmadhatu. There are four reasons for this: because it is not produced by other causes and conditions, it is unborn; because it is not made by other agents, it is unborn; because it does not appear at a sudden time, it is unborn; because such a thing of birth has not been found, it is unborn. So, is emptiness without characteristics stagnant and dissolved in one direction? It is not like that. Because the meaning of the unborn appears in all kinds of characteristics, it is called all born. At the very moment of arising, it is unborn. This is the nature of distinction. Thus, at the very moment of arising, one reaches the end of the unborn. Because arising and the arisen are not dual, the characteristic of arising itself is not established. Merely at the moment of arising, it is emptiness, that is, at the moment of arising, it is called unborn. ༈ There are four kinds of wisdom of emptiness: the basis is combined with one's own mind, the path is combined with the path of liberation, the method is combined with secret empowerment, and the result is combined with the Dharmakaya. First, there are two situations when the basis is combined with one's own mind: the state of delusion of non-realization, and the state of experience of realization. The state of delusion of non-realization is: the root of all dharmas, is the characteristic of one's own mind.
Chinese
从原始之初，未生未成，无生，空性且无我，是为法界。未证悟之时，众生之业及痛苦等，显现并生起于轮回之法中。然于生起之当下，亦未曾动摇于本初之智慧。与证悟相结合，证悟心之法性之时，则显现并生起为圣者之身及智慧之刹土，即寂灭之种种法。如是生起之刹那，即达至无生之究竟。如是未能证悟者，于空性之智慧中生起觉悟。道解脱道，即证悟自心为佛。方便道，于父与母二者不存之时，从无生中，身体之脉轮处，所依明点动摇，摇动者乃动摇之菩提心。与果法身相结合，心之法性，界与智二者不二，此乃“唉玛，稀有殊胜之法”。唉玛，乃寂静且稀有之意。一切法从无生灭中显现为生灭之相。此为何种教法？乃秘密下部所出之玛哈瑜伽教法。分别显示：圆满佛陀之秘密。此为何者之语？乃五身任运而住之导师普贤王如来圆满正觉之语。此为何者之行境？非下乘之行境，故为秘密。从不灭中一切灭。显示所缘之境。其真实为何？如镜之智慧，于一切处皆明而无灭，故为不灭。然于明之时，难以指认其自性，故称灭。灭即不灭。显示差别之自性。如是灭即达至不灭之究竟，即从生死中完全解脱。如是心与显现为心之种种法之自性，亦于灭之时不灭，证悟灭与不灭二者不二，仅此即称为于如镜之智慧中生起觉悟。四种如镜之智慧，首先，与根本自心相结合，心之
English
From the very beginning, unoriginated, unborn, without birth, empty and without self, is the realm of Dharma. When not realized, the karma and suffering of sentient beings, etc., appear and arise in the Dharma of Samsara. However, even at the moment of arising, it does not waver from the original wisdom. In conjunction with realization, when the Dharma-nature of the mind is realized, it appears and arises as the body of the noble ones and the pure land of wisdom, that is, the various Dharmas of Nirvana. Thus, at the moment of arising, it reaches the ultimate of no birth. Those who have not realized this generate wisdom in the wisdom of emptiness. The path of liberation is the realization of one's own mind as Buddha. The path of means is when the two, father and mother, do not exist, from the unborn, the support bindu moves from the nadi-chakra of the body, and the moving is the moving bodhicitta. In conjunction with the fruit Dharmakaya, the Dharma-nature of the mind, the realm and wisdom are not two, this is "Emaho, rare and wonderful Dharma." Emaho means silence and rarity. All Dharmas appear as arising and ceasing from the unborn and unceasing. What kind of doctrine is this? It is the Mahayoga doctrine that comes from the secret lower part. Distinguishing shows: The secret of all perfect Buddhas. Whose speech is this? It is the speech of the teacher Samantabhadra, the perfectly enlightened Buddha, who abides spontaneously in the five bodies. What is its object of practice? It is secret because it is not the object of practice of the lower vehicle. From non-cessation, everything ceases. Showing the object of focus. What is its reality? The wisdom like a mirror is clear in everything and does not cease, so it is non-cessation. However, when it is clear, it is difficult to identify its own nature, so it is called cessation. Cessation is non-cessation. Showing the nature of distinction. Thus, cessation reaches the ultimate of non-cessation, that is, complete liberation from birth and death. Thus, the nature of all Dharmas that appear as mind and appear as mind also does not cease at the time of cessation, realizing that cessation and non-cessation are not two, only this is called generating wisdom in the wisdom like a mirror. Four kinds of mirror-like wisdom, first, in conjunction with the root self-mind, the mind's