English
Concerning the demonstration of conventional Bodhicitta: From here onwards, it demonstrates the generation of conventional Bodhicitta. After saying this, the retinue inquired. All the Tathagatas and all the assemblies of consorts were also completely filled with joy. This has two aspects: In the path of liberation, there is no birth just at the moment of birth, no cessation just at the moment of cessation, no abiding just at the moment of abiding, no focusing just at the moment of focusing, and no going and coming just at the moment of going and coming. Whoever realizes this cultivates the mind in the five wisdoms and attains the five bodies. Having said this, because of delight in that meaning, it pervades all five wisdoms. In the path of means, by jointly bestowing the secret empowerment, wisdom and prajna, and the great bliss empowerment, experiencing the inseparability of bliss and emptiness, and after the basis has been sown as it is, abiding in the rank of Vajra secrets is delight, and the minds of the main deity and retinue become inseparable. From here onwards, it demonstrates the generation of conventional Bodhicitta. Then, all the Tathagatas, the retinue inquired, together with the assembly of consorts. From then on, the teacher initiates the discussion, or the retinue initiates the discussion, or from the ultimate Bodhicitta onwards, the conventional Bodhicitta is demonstrated. The retinue, the Tathagatas together with the consorts, did not realize that it was like that, so all sentient beings are offered with the four secrets, and for that purpose, great compassion is generated, and the teaching of no bondage and liberation is spoken. This special verse is spoken. It is said that the teaching decided by the four secrets is: Emaho, from the beginning, it is the secret Dharma. Emaho means wonderful, what is it? It is also wonderful that all dharmas are enlightened, and it is also wonderful that they are not realized like that. Enlightenment is not like becoming enlightened now, but it is enlightened from the beginning, and not realizing is not like not realizing now, but it is not realized from the beginning. Like that, from the very beginning, it is said to be the secret Dharma. Various appearances, but the nature is secret. It is said that not realizing that is something hidden? It is not like that, what is to be realized is all these various appearances, because its nature is not realized, it becomes the great self-secret.
Chinese
邬金莲花生说：自性之秘密，本体之极密。如是，诸法于世俗中显现种种相，乃是身本体自性成佛。于胜义中无自性，乃是语本体之自性成佛。胜义与世俗无别，乃是意本体之自性成佛。如是诸法于身语意之本体或自性中安住，若未如是证悟，则极为秘密。非于他处，乃极甚深秘密。如是，身语意之坛城，亦非于他处，乃是吾之身语意三清净。此极难证悟，故名极甚深秘密。如是，未来之此等有情，虽本具无别之真谛义，然为此四秘密所障蔽，未能证悟。此等众生，未见普贤王如来之面容，未得灌顶，故不能现证究竟之果。为此等众生之故，祈请宣说此道缘之续，及道阶之其他乘。请问导师之义有四：摄为基、道、果，摄为四种显现，与解脱道相合，与方便道相合。若摄为基、道、果，则本初四密之安住乃本体。种种显现中，自性秘密因错乱而显现。本体之秘密乃道。非于他处之秘密乃果。若摄为四种显现，则本初之秘密乃自性之显现。种种显现乃未证悟之错乱显现。本体之秘密乃所化众生之体验显现。非于他处之秘密乃善逝之显现。若与解脱道相合，则本初之秘密乃胜义谛。种种显现中，自性秘密因错乱而安立。本体之秘密乃无别。非于他处之秘密乃与无别之行境相离。若于方便道中，本具之自生智慧，虽本自具有，然未了知有，是为本初之秘密。彼自生之智慧，于觉受中自显现。一切觉受，皆于身语意不可思议之庄严轮中自性安住。然为此种种分别念所障蔽，未能证
English
Thus, Urgyen Padmasambhava said: The secret of self-nature is called. The ultimate secret of essence. That is, all phenomena appear in various forms in conventional truth. It is the Buddha who is the self-nature of the essence of the body. In ultimate truth, there is no self-nature, it is the Buddha who is the self-nature of the essence of speech. The ultimate truth and conventional truth are inseparable, it is the Buddha who is the self-nature of the essence of mind. Thus, all phenomena abide in the essence or self-nature of body, speech, and mind, and because they do not realize this, they are extremely secret. It is extremely secret from others. That is, the mandala of body, speech, and mind is also. It is not elsewhere, but the three purities of my body, speech, and mind. It is extremely difficult to realize, so it is called extremely secret. Thus, although the meaning of inseparable truth abides naturally in these future sentient beings. These four secrets are not realized because they are cut off. These beings have not seen the face of Samantabhadra and have not received empowerment. Therefore, they cannot realize the ultimate fruit. For the sake of these beings, please speak of this continuum of path conditions. And ask for another vehicle of the path stage. There are four meanings to asking the teacher: summarized into base, path, and fruit; summarized into four appearances; combined with the path of liberation; and combined with the path of means. If summarized into base, path, and fruit, then the abiding of the four secrets from the beginning is the essence. In various appearances, the secret of self-nature is marked by confusion. The secret of essence is the path. The secret that is not elsewhere is the fruit. If summarized into four appearances, then the secret from the beginning is the appearance of self-nature. The various appearances are the appearances of confusion that are not realized. The secret of essence is the appearance of the experience of the beings to be tamed. The secret that is not elsewhere is the appearance of the Sugata. If combined with the path of liberation, then the secret from the beginning is the ultimate truth. In various appearances, the secret of self-nature is established by confusion. The secret of essence is inseparable. The secret that is not elsewhere is separated from the object of inseparable practice. If in the path of means, the self-born wisdom that is naturally present, although it is naturally present, is not known to exist, this is the secret from the beginning. That self-born wisdom appears naturally in the collection of experiences. All experiences naturally abide in the wheel of inconceivable adornment of body, speech, and mind. However, it is obscured by various thoughts and cannot be realized.
Chinese
觉性是自性本自隐藏的。自生智慧的体性，不是境与心二者，也不是二谛等三种体性，远离言说。自己的体性不显现为外境，不证悟这一点，就是体性的隐藏。如同这种自生的智慧，除了心性之外别无他物一样，没有证悟烦恼、所知和见解的障碍存在于自身，而向外寻求，就像贫女的宝藏或巨人的如意宝一样，无法从他处获得，所以非常隐秘。如《根本续》中说：本来就是大秘密之法，自性隐藏而成为基础，胜义和世俗彻底清净，方便和智慧生起、融入和安住，体性隐藏了道路，极其隐藏而圆满了果。这样说就很清楚了。这样说，是为了阐明诸佛和此处的慈悲，其自性并非佛与众生二者。一切如来是过去之法。慈悲是自性的阐明。虽然一切法从一开始就具有佛性的体性，是无别的，但是。所谓一切法是轮回之法。从一开始就是指基础事物的实相。佛性的体性是：胜义谛中，证悟法身佛；世俗谛中，证悟身语意不可思议的庄严轮。佛的意和众生的心，其自性都是佛。阐明慈悲生起之处：从众生的分别念和无明中产生。慈悲生起之处是颠倒的众生。他们的心的分别念源于无明。俱生无明使基础和道路迷失，遍计所执的无明连接，导致五道众生的种类不可思议地成熟。果的成熟是指：受五种烦恼的支配，傲慢和嫉妒导致天道，贪欲导致人道，吝啬导致饿鬼道，愚痴导致畜生道，嗔恨导致地狱道。吝啬和傲慢本质相同或种类相同，所以是五种。每一种的种类都不可思议，所以业和习气都成熟。慈悲生起的方式或途
English
The awakened state is naturally hidden. The very nature of self-arisen wisdom is not established as the three natures of subject and object, the two truths, etc., and is beyond mere expression. One's own nature is not fixated on an object; not realizing this is the hiddenness of its very nature. Just as such self-arisen wisdom is nothing other than mind itself, not realizing that the obscurations of afflictions, knowledge, and views exist within oneself, and seeking them from elsewhere, is like a poor woman's treasure or a giant's wish-fulfilling jewel. It cannot be found elsewhere, so it is extremely hidden. As it says in the root text: From the beginning, it is the Dharma of great secrecy. Naturally hidden, it becomes the basis. Ultimate and relative are completely pure. Means and wisdom arise, merge, and abide. The path is hidden by its very nature. Extremely hidden, it is perfected as the result. This makes it clear. By saying this, it is shown that all the Tathagatas and here, compassion itself, are realized as not being two, Buddha and sentient beings. All the Tathagatas are the Dharma of the past. Compassion is the showing of its own nature. Although all dharmas are from the beginning of the nature of Buddhahood, and are inseparable because of their characteristics. All dharmas are the dharmas of samsara. From the beginning, it is from the reality of the ground object. The nature of Buddhahood is: In the ultimate truth, enlightenment as the Dharmakaya Buddha; in the relative truth, enlightenment as the inconceivable wheel of adornment of body, speech, and mind. The mind of the Buddha and the mind of sentient beings, their own nature is one as Buddha. Showing the place where compassion arises: From the conceptualization and ignorance of beings. The place where compassion arises is the beings who go astray. The conceptualization of their minds comes from ignorance. Co-emergent ignorance causes the ground and path to be lost. Conceptual ignorance connects, causing the types of the five realms of beings to ripen in an inconceivable way. The ripening of the fruit is: Being under the power of the five afflictions: arrogance and jealousy lead to the god realm, desire to the human realm, miserliness to the hungry ghost realm, delusion to the animal realm, and hatred to the hell realm. Miserliness and arrogance are of the same essence or of the same kind, so there are five. Each of these is also of an inconceivable kind, so karma and habitual tendencies ripen together. The way or path of compassion arising
English
Basis of the teaching. From great compassion arises the great wisdom of the Buddha. Thus, there are four types of non-objective compassion: The compassion that arises constantly and continuously, like a river flowing without interruption; the compassion that arises spontaneously, like the light of the sun; the compassion that arises through urging and supplication, like a beggar asking for food and drink; and the compassion that arises upon encountering an object, like an ugly beggar meeting someone with a broken leg and a missing arm. Moreover, knowing that the nature of mind is inherently enlightened as a Buddha, this great compassion, which is superior to others, arises. ༈ Clarifying the meaning: "From great compassion arises the great wisdom of the Buddha." What is meant by this? The union of the father and mother mentioned earlier, is it not for the benefit of beings? If so, it contradicts remaining in the state of arising compassion. If it is not for the benefit of beings, then for what purpose is the union? Therefore, it is like this: the previous statement was also made for the benefit of beings, but there was no request for the retinue to explain it, so there is no contradiction. Here, there is a request to explain it for the benefit of beings, so it is that great compassion arises in the minds of sentient beings as the great wisdom of the Buddha. This special verse is spoken, that is, this verse is specifically spoken for the sake of confused beings who have not realized the truth. Showing the manner of confusion as to why it is explained: "Emaho, from the Tathagatagarbha." "Emaho" is an exclamation, an exclamation of amazement at being confused into many from the one ultimate appearance. The Tathagatagarbha is the nature of mind appearing as duality. The Alaya of the fundamental meaning is the essence of naturally pure essence, the essence of the cause that brings about transcendence. The Alaya of the functional meaning is the place where habitual tendencies accumulate, the cause that brings about samsara. Of these two, the Tathagatagarbha here refers to the Alaya of the fundamental meaning, from the cause of transcendence, free from the suffering of elaboration, that itself becomes the basis of confusion. "Transformed by one's own conceptual karma." From what cause does it arise? From the fact that all sentient beings possess the seed of Buddhahood. From what condition does it arise? From the five poisons of one's own conceptual thoughts and the three karmas. "ཀྱིས་" is a word of agency.