English
The beings who are bound by ignorance and immersed in samsara need to generate the great self-born wisdom in their lineage. The meaning of the words is: Emaho, from the Sugata-garbha, bound by one's own conceptual karma, in order to generate self-born wisdom, this essence that summarizes the meaning of the tantras is composed. Emaho means amazement and wonder. What is amazing? It is amazing that the mind-essence of sentient beings abides in the Sugata-garbha, but they have not realized it. Therefore, sentient beings abiding in the three realms inherently possess the essence of Bodhicitta, but since they have not generated definite understanding, it is amazing that they are confused and deluded! Not realizing the essence of Bodhicitta is the very cause of wandering in samsara. This passage shows the way to abide in the ground of wisdom. That which becomes the cause of wandering is one's own conceptualization, which can also be called co-emergent ignorance. With this cause as the condition, under the influence of karma and the two defilements, one's own continuum is bound, and as a result, one is bound by the conceptualizations of the six realms of beings, without any time for liberation. This passage shows the confusion arising from the path condition. For such a situation where there is no liberation from the six realms, in order to generate the light of self-born wisdom that has not arisen before, therefore, the teacher Sangye Sangwa (Buddha Secret) composed a treatise summarizing the meaning of the secret essence tantra. This passage shows the method of generating the wisdom of the result. How to compose it? Add the term "meaning of the tantra," tantra refers to the glorious Guhyagarbha, and its meaning is sevenfold, namely view, conduct, empowerment, vows, activity, practice, and leisure. Because these seven meanings are summarized in this instruction, it is like the essence of the instruction. Therefore, the instructions on the meaning of the tantra are gathered here, and the essence is composed. In order to avoid self-creation, the source of the gathered tantras is shown. Second, the meaning of the treatise is threefold: first, the preliminary practices; second, the practice of samadhi; and finally, the ganachakra. First, there are six preliminary practices: the object of generosity, the faults of giving to a bad object, guarding the equal vows, accomplishment is mind, therefore it is not elsewhere, and practicing samadhi.
Chinese
以果实生起为例来展示，并展示禅修的处所。首先是：通过听闻、思维、禅修而精进修习的，具有智慧之眼的人们所掌握。为具器者展示良好的行为，布施身体和受用。如是说，展示了基础智慧的处所和方法，即普通人修习智慧的才能，智慧的各种说法是从声音和意义作为对境而产生的。也就是说，从声音作为对境而产生听闻的智慧，从声音和意义两者都作为对境而产生思维的智慧，从舍弃声音而仅以意义作为对境而产生禅修的智慧。在那时，要舍弃容器的四种过失，即容器口朝下、有裂缝、底部有洞、有毒。因此，首先是听闻的智慧，中间是思维的智慧，最后是禅修的智慧，即对听闻、思维、禅修三者精进修习。先前展示了在下乘上修习，即像这样通过三种智慧，在共同的乘上，在前世或先前修习，因此现在具有智慧之眼或成为最殊胜的智慧，像那样的人们掌握这个。不是那样，其他没有先前修习过且不具有智慧的人们，不会理解这个意义。因此，要为具器者展示良好的行为。这些是修习的功德。展示了具有修习的人本身是具器者，即像那样成为具器者，那是像河流般长久，即获得了特殊的忍耐，行为寂静如新出家的僧人，即舍弃了喧嚣和轻率的行为，自性善良如太阳，即具有对众生的大悲心，因此舍弃了一切偏袒，种姓稳固如山，即进入了秘密乘的门后，之后不会退转到低劣的乘，要为那样的人展示佛法。这些是自性的功德。一般来说，令上师欢喜的供品有三种，最好的是以智慧令欢喜，中等的是以身体令欢喜，最下等的是以受用令欢喜。最好的是通过在下乘上修习而具有智慧之眼。
English
It is shown by example that fruit arises from the ground, and the place of meditation is shown. The first is: Those who have diligently trained in listening, thinking, and meditating, are held by those who have the eye of wisdom. Show good behavior to those who are worthy vessels, and give away body and possessions. It is said that the method of showing the place of basic knowledge is that if ordinary people train their intellectual skills, the various kinds of wisdom arise from sound and meaning as objects. That is, from sound as an object, the wisdom of listening arises, and from both sound and meaning as objects, the wisdom of thinking arises, and from abandoning sound and taking only meaning as an object, the wisdom of meditation arises. At that time, the four faults of the vessel are abandoned: the vessel is upside down, cracked, has a hole in the bottom, and is poisonous. Therefore, first is the wisdom of listening, in the middle is the wisdom of thinking, and finally is the wisdom of meditation, that is, diligently training the mind in listening, thinking, and meditating. It is shown that one should train the mind in the lower vehicle first, that is, in this way, through the three wisdoms, one has trained the mind in the common vehicle in a previous life or before, so now those who have the eye of wisdom or have become the most excellent wisdom, those kinds of people should hold this. Otherwise, others who have not trained before and do not have wisdom will not understand the meaning of this. Therefore, it is said that good behavior should be shown to those who are worthy vessels. These are the qualities of training. It is shown that the person who has trained is himself a worthy vessel, that is, having become a worthy vessel in that way, that is like a long stream of water, that is, having obtained special patience, and the behavior is peaceful like a newly ordained monk, that is, having abandoned noisy and frivolous behavior, and naturally good like the sun, that is, having great compassion for sentient beings, therefore having abandoned all partiality, and the lineage is stable like a mountain, that is, having entered the door of the secret vehicle, and later not turning back to the lower vehicle, the Dharma should be shown to such a person. These are the qualities of nature. In general, there are three things that please the lama: the best is to please with wisdom, the middle is to please with the body, and the lowest is to please with possessions. The best is to have the eye of wisdom by training in the lower vehicle.
Chinese
中等是向上师献出身体和生命。下等是向上师献上财物。总之，能为了道友和上师而舍弃自己的身体和受用，就将此口诀传授给这样的人。以此也能供养令上师欢喜的供品。第二是：如果未令上师欢喜，未获得灌顶，那么听闻等精进，将毫无果实且被毁灭。如是说，这里第一句诗以财物打开灌顶之门，第二句以灌顶打开佛法之门，第三句次第接受灌顶，第四句显示若不这样做则过失极大。这些次第返回来说，上师有六种，即总的上师、引导的上师、灌顶的上师、弥补违犯的上师、解脱识续的上师、口诀传承的上师。这里要让金刚上师的身语意三门，以财物、用具、智慧三种方式令金刚上师欢喜。灌顶是指十八种灌顶，即外灌顶十种是利益灌顶，内灌顶是五种能力灌顶，秘密灌顶是三种甚深灌顶，如果未次第获得这十八种灌顶，那么未获得灌顶就听闻、讲说、事业、修习，以及做其他上师等，对于无上秘密之义的精进，会成为对密咒的轻蔑和嘲笑，因此也极珍重地教导说要获得灌顶。否则，首先未令上师欢喜，中间未获得灌顶，最后轻蔑和嘲笑，因此今生所做的一切都毫无果实，来世所做的一切都白费，因为没有如教奉行，所以果报会堕入恶趣而被毁灭，因此善逝心髓会停留在轮回中。因此显示过失极大。因为这样过失极大，所以想要获得果位法身，需要依赖闻思修。这依赖于佛法之门，佛法之门以灌顶打开，灌顶之门以财物诱导，所以首先要令上师欢喜，如果令上师欢喜就能获得灌顶，获得灌顶后就能彻底完成听闻讲说，彻底完成后就能获得殊胜的果位。
English
The middle is offering body and life to the lama. The lower is offering wealth to the lama. In short, this instruction is given to someone who can give up their body and possessions for the sake of Dharma siblings and the teacher. By this, one also makes offerings that please the lama. Secondly: If the teacher is not pleased, and the empowerments are not obtained, then efforts such as listening will be fruitless and destroyed. It is said that here, the first line of verse opens the door of empowerment with wealth, the second opens the door of Dharma with empowerment, the third receives empowerments in order, and the fourth shows that if these are not done, the fault is great. These in turn refer to six kinds of teachers: the general teacher, the guiding teacher, the empowerment teacher, the teacher who makes up for transgressions, the teacher who liberates the mind-stream, and the teacher of oral transmission. Here, one should please the Vajra Master with the three aspects of body, speech, and mind, and with the three kinds of substances, implements, and wisdom. The empowerments are the eighteen empowerments: the ten outer empowerments are the beneficial empowerments, the five inner empowerments are the empowerments of abilities, and the three secret empowerments are the profound empowerments. If these eighteen empowerments are not obtained in order, then without having received empowerment, listening, teaching, activities, meditation, and practice, and acting as a teacher for others, etc., efforts towards the meaning of the unsurpassed secret will become contempt and mockery of the secret mantra. Therefore, it is also taught with great care that one should obtain empowerment. Otherwise, first not pleasing the lama, in the middle not receiving empowerment, and finally acting with contempt and mockery, all that is done in this life will be fruitless, and all that is done in the next life will be wasted. Because one has not acted according to the teachings, the result will be birth in the lower realms and destruction, therefore the Sugata-essence will remain in samsara. Therefore, it is shown that the fault is very great. Because the fault is so great, if one wishes to attain the result, the Dharmakaya, one must rely on hearing, thinking, and meditation. This relies on the door of Dharma, the door of Dharma is opened by empowerment, and the door of empowerment is induced by wealth. Therefore, first one must please the teacher, and if one pleases the teacher, one will obtain empowerment. Having obtained empowerment, one can thoroughly complete listening and teaching, and having thoroughly completed them, one will obtain the supreme result.
Chinese
我将成就共同悉地。因此，通过尽力令上师欢喜，获得所有灌顶，听闻等所作之事，将成就殊胜和共同的果位。如是说。第三是，以将平等与平等结合，安住于平等的誓言而受赞叹，将获得平等圆满大。超越则非佛。如是说所示。平等的意义有三，即胜义上不生而平等，世俗上如幻而平等，以及胜义世俗无别而平等。第一是，一切法皆为智慧的自性，即从初始一切法不生而平等。第二是，在世俗中，五蕴与五部平等，五大与五母平等，八识聚与勇士勇母平等，身体的四触与门平等，六烦恼与六能仁平等。第三是，将世俗胜义本体一味结合，即见解与真谛无别，觉性远离行境，七轮于自性因中任运成就而安住。以此显示了平等的本体。如是，若不超越于证悟一切法平等性的自性，而于三时安住，则是自性见之誓言，被赞叹为能现前彼果。如《光明疏》云：誓言誓言名为何？非在他处而存在，自之见解即誓言。如是说。彼之平等的必要已显示。胜义上于不生中平等，世俗上于幻化中平等，此二者无别而平等圆满，彼即名为大。如是安住于平等圆满大的见解，则所依之补特伽罗于此生即可获得现前圆满正等觉，如是显示了平等的功德。若超越如是之誓言，则非为正等觉佛，即不了解一切法为平等大，如小乘般执着胜义世俗为他体，即是超越。因此，以他体的二取不能获得佛果，如是显示了不证悟平等的过患。因此，以平等大的见解而决断至关重要。第四是，无论从四时十方何处，圆满正觉