English
Afflictions. Those that are flourishing gradually diminish into goodness, and in the end, they become impure. Five. Precisely because of this, through examination, it is found that it is not established by nature, but is sudden. Therefore, the very nature of the mind, the Dharma-nature, even a slight experience is not discernible. Therefore, it can only abide in the play of great bliss. The five aggregates themselves are manifest enlightenment. This has already been explained in the Father Tantra. All are the essence of the supreme. This means that all the Dharmas, summarized by the four characteristics from name to object as explained above, the manifestation of qualities such as fields that are primordially empty and pure, are the supreme of the fruit to be obtained, the essence to be cultivated. Indeed. Furthermore, from "Victorious One" to "not attained" is easy to understand. The Dharmakaya, which has Dharma 1111 or the four characteristics such as name, cannot find all the Buddhas as the fruit from it. All are primordially enlightened, only the Thusness knows it. This means that the meaning of the Father and Mother Tantras being equally in meditative absorption, being primordially enlightened, is given to the retinue of coemergent fruit without any stinginess, but the necessity of the Thusness teacher is only revealed from the retinue of realized ones, because that meaning is not visible from other retinues, therefore it becomes the definition of secret empowerment. From then on, "The Great Self of the Non-Duality of the Tathagata" and so on, is to say that the empowerment of the wisdom light of self-awareness, all-knowing, and the empowerment of the extremely stable great bliss, these two, are commonly taught in the order of means of entrusting the work. After that, the non-dual action is, Symbol. Bindu. The meaning and intention are also not unwilling to be non-dual. From the beginning, it has dominion over the original equal absorption, therefore it is the great self. The so-called "generating the primordially enlightened mind as wisdom" means, From the beginning, the realization of that, the thing, the essence, the self-nature, that is, the body and wisdom of the Father and Mother Tantras, whatever is the knowledge of being enlightened. That coemergent retinue mind is also made to appear as the self-nature coemergent wisdom. It is also said that the order of means of generating the five stages such as shaking is taught as such. That's all. Among them, the five stages of mind in general are from the scriptural authority: Moving, wishing, entering, until the end.
Chinese
如是等等五者被说为究竟之果，于此处的广说品第七中，如定义下文所说，畏惧（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和升起（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和菩提心安住（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和希愿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的。 摇动（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和行（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和来入（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和安乐住。 获得与父之秘密莲花和母之莲花二者结合。如是说。此处结合以方便次第显示五心圆满。诶玛吙稀有奇妙之法。所谓诶玛吙。即是炫耀，是五心之总称。于何义上稀有而炫耀呢？即是贪欲之行。从教量因之乘中特别超胜显现为菩提心者，乃是方便大乘之法。圆满佛陀众之秘密。所谓者，道贪欲之果获得菩提，是第六真实圆满佛陀众之显明因和意之体性之故。非下劣者之行境。此处是秘密。从无生中一切生。所谓者，是摇动升起之菩提心。自性俱生智上，菩提心从无生中，于事物俱生智体验之时，明点从自身之四脉轮和道昆达里尼中抬头升起之时。一切安乐于摇动之时生起之故。自性之俱生智是远离因生和畏惧希愿入灭者。那是五心从原始生起之基和生起之所成之果，是五心之总称应知。生起之时即是无生，所谓者，从生起之时其外亦未超出自性之智故。无生诶玛吙。所谓等等其他已说竟。无灭一切灭，所谓者，是畏惧和入菩提心。自性俱生智上，日月菩提心无灭，于事物俱生智生起之时，十六喜之后者于明点之喜入之时，先前贪欲之喜之味全部灭尽之故。
English
Those five, such as, are said to be the ultimate fruit. In this context, in the seventh chapter of the extensive explanation, as the definition is explained below, of fear (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and rising (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and the abiding of the mind of enlightenment (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and wishing (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Shaking (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and going (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and coming entering (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and abiding in bliss. One will obtain the union of the secret power of the father and the lotus of the mother. As it is said. Here, the union shows the completion of the five minds in the order of means. Emaho, wondrous and marvelous dharma. Emaho means to boast, it goes to the generality of all five minds. In what sense is it wondrous and boasted? It is the very practice of desire. What appears as the mind of enlightenment, especially surpassing from the authoritative vehicle of cause, is the dharma of the great vehicle of means. The secret of all perfect Buddhas. That is to say, obtaining enlightenment as the fruit of the path of desire is the cause of the manifestation of all sixth truly complete Buddhas and the nature of intention. It is not the object of practice for inferior beings. Here it is secret. All are born from the unborn. That is the mind of enlightenment of shaking and rising. On the spontaneously born wisdom of self-nature, the Bodhicitta from the unborn, at the time of experiencing the co-emergent wisdom of things, when the bindu rises from its own four chakras and the path Kundalini. Because all bliss arises at the moment of shaking. The spontaneously born wisdom of self-nature is free from cause and birth and fear, wish, entry, and cessation. That is the basis of the five minds arising from the beginning and the fruit of accomplishment of what is born, it should be known as the generality of the five minds. That which is born is unborn, that is to say, from the moment of birth, even outside of that, it does not go beyond the wisdom of self-nature. Unborn emaho. The others, such as, have already been explained. No cessation, all cease, that is, fear and entering the mind of enlightenment. On the spontaneously born wisdom of self-nature, the sun and moon Bodhicitta do not cease, at the time of the co-emergent wisdom of things arising, when entering the bliss of the bindu after the sixteen joys, all the taste of the previous joy of desire ceases.
Chinese
所谓的“止息本身即无止息”是指：如此一来，由于事物俱生智慧的安乐自性中，刹那的安乐持续增长，所以才是无止息的。所谓的“无住而一切住”是指：住是菩提心。依靠自性俱生智慧，以十六明点的所依，对于十六智慧以不住的方式，事物俱生智慧，即一切明点安住于自位之故。所谓的“住本身即无住”是指：如此一来，在事物俱生智慧中，即使在看似安住之时，也由于自性智慧觉性自显，由于脱离了所缘境而无法安住，由于能知与所知无别，此义本来就是安住之果，所以才将此作为道。所谓的“无缘而一切缘”是指：愿菩提心从自性之境中无缘，在事物俱生安乐智慧之前安住的同时，由于生起安乐的明点高低的缘故，想要生起并获得后续的安乐，从希求和愿望中，一切都是所缘。所谓的“缘本身即无缘”是指：如此一来，在事物俱生智慧中，以缘和愿增上安乐，即使已经过度，由于自性智慧无缘，此安乐是自证智慧的缘故仅仅是因缘，由于没有从其他地方获得之故。所谓的“无去来而去来”是指：圆满进入菩提心，在自性智慧中，菩提心无有去来，从事物俱生菩提心最初进入世间和共同或共同之因的五道十地是去，即获得智慧之自在。彼时，在金刚之顶明点双运，显现乐空无别的智慧，十一圆满普光明。以方便大乘之理，之前和之后因果颠倒即是来，以咒语圆满道之故。所谓的“去来本身即无去来”是指：如此一来，菩提心显现为去来
English
The so-called "cessation itself is without cessation" means: In this way, because the bliss nature of the co-emergent wisdom of things, the momentary bliss continuously increases, therefore it is only without cessation. The so-called "everything abides from non-abiding" means: abiding is bodhicitta. Relying on the self-nature co-emergent wisdom, with the support of sixteen bindus, for the sixteen wisdoms in a non-abiding manner, the co-emergent wisdom of things, that is, all bindus abide in their own place. The so-called "abiding itself is non-abiding" means: In this way, in the co-emergent wisdom of things, even at the time of seeming to abide, also because the self-nature wisdom awareness self-manifests, because it is separated from the object of focus, it cannot abide, because the knower and the known are inseparable, this meaning is originally the fruit of abiding, so this is taken as the path. The so-called "without object everything is object" means: May the Bodhicitta from the state of self-nature be without object, while abiding before the co-emergent bliss wisdom of things, due to the high and low causes of the bindus that generate bliss, wanting to generate and obtain subsequent bliss, from desire and wish, everything is only the object of focus. The so-called "object itself is without object" means: In this way, in the co-emergent wisdom of things, by focusing and wishing to increase bliss, even if it has been excessive, because the self-nature wisdom is without object, this bliss is the cause of self-aware wisdom, because it is not obtained from other places. The so-called "without going and coming, going and coming" means: Perfectly entering Bodhicitta, in the self-nature wisdom, Bodhicitta has no going and coming, from the co-emergent Bodhicitta, the first entry into the world and the common or common cause of the five paths and ten grounds is going, that is, obtaining the freedom of wisdom. At that time, at the top of the vajra, the bindu is in union, the wisdom of bliss and emptiness inseparable appears, the eleven are fully complete with universal light. According to the principle of the Great Vehicle of means, the reversal of cause and effect before and after is coming, because the path is complete with mantra. The so-called "going and coming itself is without going and coming" means: In this way, Bodhicitta appears as going and coming
Chinese
在那个时候，通过这种方便道，可以实现最终的果位。追溯到先前从何处而来的根本之处，是为了忆念的现量。因为回溯之后没有任何退转，所以只有无有来去。如是说。那时，咒语的两种果位就圆满了。这五个心在生起安乐时，于明点十六喜的阶段，因为每一个都具备五种，所以被计算在内。贝度是指五种心同时生起，因此被称为同时进入的道。所谓“发誓”是指，通过方便道的这五种心。所有天众和所有明妃众都普遍感到愉悦。所谓“通过生起心的五种方便，未来最终的道行者，即如来，也就是所有勇识和所有明妃众，完全通过秘密的三灌顶，圆满成就自然成就的果位。通过秘密胜灌顶来给予”，是指身语意功德事业五种自然成就。通过所诠释的意义来了解续部。在显现自性秘密心要的意义之后，将果位身和四十五种智慧完全圆满，安置于伟大的金刚持秘密行列中，这是为了大喜而普遍感到愉悦。在《广大续》中说：“第五，四十二坛城本尊和五种圆满成就自然成就者，通过秘密胜灌顶来显现。”如是说。然后，天众和明妃众一起大声宣说此语。所谓“从这里开始共同发起讨论，是为了说明请讲一切教法”，是指谁请求呢？是具有圆满果位的俱生眷属的如来和所有佛母。唉玛霍！从这里开始是秘密的法，种种显现而自性秘密，本体自性极其秘密，非他而是非常秘密。如是说的果位，先前已经说过了。像这样自性秘密心要的果位之因，因为被四种秘密所决定，所以是后世的导师金刚
English
At that very time, through this path of means, the ultimate result is realized. By reaching back to the root from whence one came, it is for the sake of the direct perception of remembrance. Since there is no turning back after reverting, there is only no coming and going. Thus it is said. At that time, the two fruits of mantra are perfected. These five minds, when bliss arises, in the stage of the sixteen joys of bindu, are counted because each one possesses all five. Bedu refers to the five minds arising simultaneously, therefore it is called the path of entering all at once. The so-called "vow" means through these five minds of the path of means. All the deities and all the assemblies of consorts are pervaded by joy. The meaning of "through the five means of generating the mind of enlightenment, the future ultimate path-goers, the Tathagatas, that is, all heroes and all assemblies of consorts, completely through the three secret empowerments, perfectly accomplish the spontaneously accomplished results. Through the supreme secret empowerment, they bestow" is that the five spontaneously accomplished aspects of body, speech, mind, qualities, and activity are accomplished. The tantra is understood through the meaning of what is expressed. After directly realizing the meaning of the essence of the secret nature, the result, the body and the forty-five wisdoms, are completely perfected and placed in the secret rank of the great Vajradhara. This is said to be pervaded by joy for the sake of great joy. In the Extensive Tantra, it says: "Fifth, the forty-two deities of the mandala and the five perfect spontaneously accomplished ones, through the supreme secret empowerment, are directly manifested." Thus it appears. Then, the deities together with the assembly of consorts loudly proclaim this. The meaning of "from here on, initiating a common discussion, is to show that they requested to teach all the teachings" is: who requested? It is the Tathagata of the co-emergent retinue with the perfect result and all the mothers. Emaho! From here on is the secret Dharma, various appearances but the nature is secret, the essence is extremely secret, not other but exceedingly secret. The result of this has already been explained. This kind of cause of the result, the essence of the secret nature, because it is determined by the four secrets, is the future teacher, the Vajra.