English
'Knowing that liberation is near.' 'The co-emergent wisdom light.' Thus it is said. This, arising from co-emergence, is the true nature of Bodhicitta (enlightenment mind), emptiness and great compassion inseparable. Is this wisdom Jñāna (藏文：ཡེ་ཤེས།，梵文：Jñāna，梵文罗马拟音：Jñāna，汉语字面意思：智慧) or something else? It is not something else; it is the clearing away of discordant elements, thereby revealing its own nature. Therefore, during the ritual, here, practicing wisdom Jñāna, cultivating the limbs, through the empowerment of Mahāmudrā (藏文：ཕྱག་རྒྱ་ཆེན་པོ།，梵文：Mahāmudrā，梵文罗马拟音：Mahāmudrā，汉语字面意思：大手印) that increases, actually washing away the defilements of conceptual thought along with their imprints, the fourth light, like a wish-fulfilling tree, manifesting higher realms and other fruits, how to unite wisdom Jñāna with those to be tamed, the glorious bliss of Heruka (藏文：ཧེ་རུ་ཀ，梵文：Heruka，梵文罗马拟音：Heruka，汉语字面意思：黑汝嘎) and other forms of the complete enjoyment body, etc., satisfying beings, without separation, abiding for endless time, hence it is abiding. Thus, here: 'Complete enjoyment and union with great bliss, natureless, Compassion fulfilling, continuous, Without cessation.' It is said to possess the characteristics of the seven limbs. Here, the first three limbs show the difference from other vehicles: in the causal stage, the generation stage of glorious Heruka and others, meditating on one's own nature, is not mentioned. In the Pāramitā (藏文：ཕ་རོལ་ཏུ་ཕྱིན་པ།，梵文：Pāramitā，梵文罗马拟音：Pāramitā，汉语字面意思：波罗蜜多) vehicle, the complete enjoyment body blazing with marks and signs is not explicitly mentioned in the fruition stage either. There is also no union with wisdom, nor is there great bliss arising from it. Some say that the mind is complete enjoyment, the nature of wisdom of emptiness united with wisdom, and the great bliss arising from meditating on it, its nature is without nature, and the compassion arising from it. Thus establishing the five limbs as uncommon is unreasonable, because this principle is also taught in the Pāramitā vehicle. Therefore, the mind is the order of generating Bodhicitta, particularly inclined towards the nature of glorious Heruka and others, and the non-substantial wisdom is Vajravārāhī (藏文：རྡོ་རྗེ་ཕག་མོ།，梵文：Vajravārāhī，梵文罗马拟音：Vajravārāhī，汉语字面意思：金刚亥母) and others. Meditating on the deity who is the union of the distinction of both, the great bliss arising from it, its nature is without nature. By showing the path in such a way, because there is the act of benefiting sentient beings with distinction, compassion is continuous. Thus it is uncommon. -------------------------------------------------------------------------------- ཡིན་པ་ཉིད་དེ། དེ་དག་ཕ་རོལ་ཏུ་ཕྱིན་པའི་ཐེག་པར་དེ་ལྟར་མ་གསུངས་པའི་ཕྱིར་རོ། །གང་དུ་དེ་ལྟར་འགྱུར་བའི་བཅོམ་ 10-9-9b ལྡན་འདས་བར་ཆད་མེད་པས་བར་མ་ཆད་པ་ཉིད་དང་། མྱ་ངན་ལས་འདས་པའི་ཕྱོགས་གཅིག་པ་མེད་པས་འགོག་པ་མེད་པ་ནི་ཐུན་མོང་མ་ཡིན་ནོ། །ཞེས་པའི་ཡན་ལག་བདུན་ཆར་ཡང་ཐུན་མོང་བ་ཡིན་པའོ་ཞེས་བཤད་པའི་ཕྱིར། བསྐྱེད་པའི་རིམ་པ་ལའང་རྗོད་པར་བྱེད་པ་ཁ་ཅིག་གིས་ལོངས་སྤྱོད་པའི་ཡན་ལག་དེ་ཉིད་ཐབས་ཡིན་པར་འཁྲུལ་ནས། ཐུགས་རྗེའི་ཡན་ལག་ཏུ་གསུངས་པ་དེ་ནི་རིགས་པ་མ་ཡིན་ཏེ། སྡུག་བསྔལ་ལས་གདོན་པར་འདོད་པ་ནི་སྙིང་རྗེ་སྟེ། དེའང་ལས་དང་པོ་པའི་སེམས་ཅན་གྱི་ངོ་བོ་ཉིད་མི་དམིགས་པ་ལས་སྐྱེས་པར་འགྱུར་རོ། །དེའི་རྗེས་ལ་ངོ་བོ་ཉིད་མེད་པ་ཉིད་ཀྱིས་ཆོས་ལ་སྦྱོར་བའི་དམིགས་པ་མེད་པ་ནི། བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ཀྱིའོ། །དེ་རྗེས་རབ་ཏུ་བྱུང་བའི་དངོས་པོའི་རྣམ་པར་རྟོག་པ་མེད་པ་ནི་སངས་རྒྱས་རྣམས་ཡིན་ཏེ། དེ་ཉིད་ཀྱི་དམིགས་པ་མེད་པ་ལྷུན་གྱིས་གྲུབ་པས་རྒྱུན་མི་འཆད་པར་འགྲོ་བའི་དོན་ལ་བརྗོད་དོ། །དེ་ལྟར་གསུངས་ཏེ། ཡིད་བཞིན་ནོར་ལྟར་མ་ལུས་པ། །སེམས་ཅན་དོན་བྱེད་སྙིང་རྗེ་ཉིད། །ཅེས་ཏེ། དམིགས་པ་མེད་པའི་སྙིང་རྗེ་ཆེན་པོ་འདི་ཉིད་ནི། དབང་པོ་རབ་ཀྱི་ལས་དང་པོ་པས་ཀྱང་ལྷག་པར་མོས་པའི་སྒོམ་པའོ། །ཞེས་པའི་སྙིང་རྗེ་ནི་ཡན་ལག་ལོགས་ཤིག་པ་ཡིན་ནོ། །འདི་ཉིད་ནི་དབང་བཞི་པ་སྟེ། དབང་བསྐུར་སྦྱིན་ཞེས་བྱ་བ་ལ་སོགས་པས་རྒྱས་པར་འཆད་པ་ནི། དབང་པོ་རབ་ཀྱི་སེམས་ཅན་ནི་དགའ་བ་བཞི་ཉིད་དབང་བཞི་ཞེས་བསྟན་པར་འདོད་ནས་དེའང་དབང་རྣམ་པ་བཞི་ཞེས་གསུངས་ཏེ། དེའི་དགའ་བ་ལ་སོགས་པ་དེ་ལྟར་བརྟག་པ་གཉིས་པ་ལས། སློབ་དཔོན་གསང་བ་ཤེས་རབ་དང་། །བཞི་པ་ཡང་ནི་དེ་ལྟར་ཏེ། །དབང་བཞི་པ་ཡི་གྲངས་ཀྱི་ནི། །དགའ་ 10-9-10a བ་ལ་སོགས་རིམ་ཤེས་བྱ། །ཞེས་གསུངས་སོ། །འདིར་ཡང་བྱང་ཆུབ་ཀྱི་རྟེན་ལ་རྡོ་རྗེའི་བུམ་པས་བྱ་བ་བྱེད་པའི་བུམ་པའི་དབང་གིས་སྤྱོད་པའི་བྱེ་བྲག་ལས་བྱུང་བ། སློབ་དཔོན་གྱི་དབང་ཡང་དགའ་བ་སྟེ། དེ་ལྟར་ཕྱག་རྒྱ་ཆེན་པོའི་ཐིག་ལེ་ལས། བཅུ་དྲུག་ལོ་ལོན་གཟུགས་བཟང་མ། །དགའ་བའི་རོ་ཡིས་ཚིམ་བྱས་པའི། །ཕྱག་རྒྱ་དེ་ནི་གཅེར་བུ་བྱ། །ཐོག་མར་དམ་ཚིག་སོགས་པས་མཆོད། །དེ་རྗེས་ཁ་སྦྱོར་སྦྱོར་བ་ཡིས། །ཡང་ནས་ཡང་དུ་འདོད་སྤྱད་པ། །ཇི་སྲིད་ས་བོན་འབྱུང་འགྱུར་བར། །ཅུང་ཟད་ཀྱི་ནི་བསྲུང་བར་བྱ། །ཆུ་སྐྱེས་སུ་ནི་བྱུང་བའི་ཚེ། །སྙིང་ག་ལ་ནི་མྱུར་གཏོར་བྱ། །དེ་ནི་སློབ་དཔོན་དབང་མཆོག་ཏུ། །འགྱུར་རོ་དགའ་བའི་དབང་ཕྱུག་མ། །གསང་བའི་དབང་ནི་མཆོག་གྱུར་པ། །བཤད་ཀྱིས་གུས་པར་མཉན་པར་གྱིས། །གསང་གནས་གང་དུ་བདེ་བ་ནི། །སྐ { "translations": [ "确实如此。因为在波罗蜜多乘中没有这样说。哪里会变成那样呢？断绝一切障碍的薄伽梵（Bhagavan，世尊）是无间断的，与涅槃（Nirvana，寂灭）为一方的是无灭的，这是不共的。因为已经说过，七个分支都是不共的。在生起次第中，有些论师误以为受用支就是方便，说它是慈悲支是不合理的。想要从痛苦中解脱出来是慈悲，那也是从最初行者的心不执著自性而产生的。在那之后，以无自性来结合佛法的无所缘，是菩萨（Bodhisattva，觉有情）们的境界。在那之后，没有对出离之物的形象的执著，那是诸佛的境界。因为那无所缘是自然成就的，所以不断地为了众生的利益而宣说。就像这样说过的：‘如意宝般无遗漏，利益众生是慈悲。’因此，这无所缘的大慈悲，即使是根器上等最初行者，也是特别喜好的禅修。’因此，慈悲是一个单独的支分。这本身是第四灌顶，通过灌顶布施等来详细解释。根器上等的众生认为四喜就是四灌顶，因此也说了四种灌顶。从那样的喜悦等来观察，在第二品中，阿阇黎（Acharya，导师）Guhyajñāna（秘密智）说：‘第四也是如此，四灌顶的数目，喜悦等次第应知。’这里，以菩提心的所依，用金刚宝瓶来做事的宝瓶灌顶，从行为的差别中产生。阿阇黎的灌顶也是喜悦。就像在Mahāmudrā（大手印）的Bindu（明点）中说的：‘十六岁容貌美的女子，以喜悦的滋味满足后，那手印是裸体的，首先以誓言等来供养，之后通过交合，一次又一次地享受欲望，直到种子产生，稍微守护。在莲花中产生的时候，迅速洒在心间。那是阿阇黎的殊胜灌顶，是喜悦自在的。秘密灌顶是殊胜的，请恭敬地听。秘密处哪里有快乐，’", "Indeed it is. Because it is not said so in the Paramita Vehicle. Where would it become like that? The Bhagavan (Bhagavan, The Blessed One) who cuts off all obstacles is uninterrupted, and that which is on one side of Nirvana (Nirvana, liberation) is without cessation, which is uncommon. Because it has been said that all seven branches are also uncommon. In the generation stage, some teachers mistakenly think that the enjoyment branch is the means, and it is not reasonable to say that it is the compassion branch. Wanting to be freed from suffering is compassion, and that is born from the fact that the first practitioner's mind does not fixate on self-nature. After that, the non-objectification of joining the Dharma with non-self-nature is for the Bodhisattvas (Bodhisattva, enlightenment being). After that, the absence of conceptualization of the form of the object of renunciation is the Buddhas. Because that non-objectification is spontaneously accomplished, it is constantly spoken for the benefit of beings. It is said like that: 'Like a wish-fulfilling jewel without omission, benefiting sentient beings is compassion itself.' Therefore, this great compassion without objectification is also a meditation that is particularly liked by the first practitioner of superior faculties. Therefore, compassion is a separate branch. This itself is the fourth empowerment, which is explained in detail by empowerment, giving, and so on. Beings of superior faculties think that the four joys are the four empowerments, so it is also said that there are four empowerments. From observing such joys, etc., in the second chapter, Acharya (Acharya, teacher) Guhyajñāna (Secret Wisdom) said: 'The fourth is also like that, the number of the four empowerments, the order of joys, etc., should be known.' Here, relying on the basis of Bodhicitta, the vase empowerment that performs the function of the Vajra vase arises from the difference in behavior. The Acharya's empowerment is also joy. Just like it is said in the Bindu (Bindu, drop) of Mahāmudrā (Mahāmudrā, Great Seal): 'A sixteen-year-old beautiful woman, after being satisfied with the taste of joy, that mudra is naked, first offered with vows, etc., then through intercourse, enjoying desires again and again, until the seed arises, protect it a little. When it arises in the lotus, quickly sprinkle it on the heart. That is the supreme empowerment of the Acharya, the mistress of the power of joy. The secret empowerment is supreme, please listen respectfully. Where is the bliss in the secret place,'" ], "english_translations": [ "Indeed it is. Because it is not said so in the Paramita Vehicle. Where would it become like that? The Bhagavan (Bhagavan, The Blessed One) who cuts off all obstacles is uninterrupted, and that which is on one side of Nirvana (Nirvana, liberation) is without cessation, which is uncommon. Because it has been said that all seven branches are also uncommon. In the generation stage, some teachers mistakenly think that the enjoyment branch is the means, and it is not reasonable to say that it is the compassion branch. Wanting to be freed from suffering is compassion, and that is born from the fact that the first practitioner's mind does not fixate on self-nature. After that, the non-objectification of joining the Dharma with non-self-nature is for the Bodhisattvas (Bodhisattva, enlightenment being). After that, the absence of conceptualization of the form of the object of renunciation is the Buddhas. Because that non-objectification is spontaneously accomplished, it is constantly spoken for the benefit of beings. It is said like that: 'Like a wish-fulfilling jewel without omission, benefiting sentient beings is compassion itself.' Therefore, this great compassion without objectification is also a meditation that is particularly liked by the first practitioner of superior faculties. Therefore, compassion is a separate branch. This itself is the fourth empowerment, which is explained in detail by empowerment, giving, and so on. Beings of superior faculties think that the four joys are the four empowerments, so it is also said that there are four empowerments. From observing such joys, etc., in the second chapter, Acharya (Acharya, teacher) Guhyajñāna (Secret Wisdom) said: 'The fourth is also like that, the number of the four empowerments, the order of joys, etc., should be known.' Here, relying on the basis of Bodhicitta, the vase empowerment that performs the function of the Vajra vase arises from the difference in behavior. The Acharya's empowerment is also joy. Just like it is said in the Bindu (Bindu, drop) of Mahāmudrā (Mahāmudrā, Great Seal): 'A sixteen-year-old beautiful woman, after being satisfied with the taste of joy, that mudra is naked, first offered with vows, etc., then through intercourse, enjoying desires again and again, until the seed arises, protect it a little. When it arises in the lotus, quickly sprinkle it on the heart. That is the supreme empowerment of the Acharya, the mistress of the power of joy.