Chinese
亦不能言说。如是说。大圆满菩提心经中，因果一体之品，第二。尔后，复彼等一切聚集之众，于金刚萨埵之眷属中，以信心安住而祈请。金刚萨埵知彼等祈请一体之譬喻与义，复说：诸菩萨大集谛听！此一体之义，譬喻亦一，义亦一，以无实相似者为譬喻而示。一切法之譬喻，犹如虚空。一切皆从虚空中生。一切法之精髓为菩提心。以一切皆生故，如虚空。无因之菩提心，以不生故，如虚空。无缘之菩提心，以不坏故，如虚空。无对治之菩提心，以摧毁一切故，如虚空。无所表之菩提心，以不可示故，如虚空。无遮蔽之菩提心，以普皆明故，如虚空。生一切之菩提心，以生显有故，如虚空。若析自生深奥之义，胜义不生如虚空。显现与有及存在，施设与执著之诸法皆，胜义自性不生故，不生之譬喻如虚空。如虚空之诸法皆观察，如是譬喻之义法者，于存在者上立为义。义者，乃无生者。无生之自性者，从无因而无生故，心无因，无生。有为法虽由因而生，然法性界无因故，是无生之义。一切法皆无生，无生菩提现证佛。显现之法与有为之法，彼亦显现之五大，虚空显现遍布者，心性无遮遍一切。是故虚空菩提心，以显现遍布故，现证佛。举起之地大为风，菩提心之智慧风，以智慧风举起一切故，现证菩提心。摄集一切之地大为水，以智慧大悲之湿气摄集，是故菩提心之水，菩提
English
also cannot be expressed. Thus it was said. From the Sutra of the Great Perfection, the Mind of Enlightenment, the chapter on the unity of cause and effect, the second. Then again, all those assembled gatherings, abiding in the retinue of Vajrasattva with minds of faith, made supplications. Vajrasattva, knowing that they were supplicating for the example and meaning of the one root, spoke again: O great assembly of Bodhisattvas, listen now! Regarding this meaning of the one root, the example is also one, and the meaning is also one. The example is shown as being like something that is without substance. The example for all dharmas is like the sky. Everything arises from the sky. The essence of all dharmas is the mind of enlightenment. Because everything arises from it, it is like the sky. The causeless mind of enlightenment, because it is unborn, is like the sky. The conditionless mind of enlightenment, because it is indestructible, is like the sky. The unopposable mind of enlightenment, because it destroys everything, is like the sky. The unrepresentable mind of enlightenment, because it cannot be shown, is like the sky. The unobscured mind of enlightenment, because it is completely clear, is like the sky. The mind of enlightenment that generates everything, because it generates appearance and existence, is like the sky. If one analyzes the meaning of the profound self-arisen, the ultimate meaning is unborn, like the sky. All phenomena of appearance, existence, and being, all dharmas that are imputed and clung to, because the ultimate nature is unborn, the example of the unborn is like the sky. All dharmas are examined as being like the sky. The meaning of such an example is that dharma is designated as meaning for those that exist. Meaning is that which is unborn. The nature of the unborn, because it is unborn from a causeless source, the mind is causeless and unborn. Although conditioned dharmas are generated by causes, because the realm of dharmata is causeless, it is the meaning of the unborn. All dharmas are unborn. The unborn enlightenment is manifest enlightenment. The dharmas of appearance and the dharmas of existence, also the five great elements of appearance, the sky that makes appearance and pervades, the nature of mind is unobscured and pervades all. Therefore, the sky is the mind of enlightenment. Because it makes appearance and pervades, it is manifest enlightenment. The element of earth that supports is wind, the wisdom wind of the mind of enlightenment. Because the wisdom wind supports everything, it is manifest enlightenment as the mind of enlightenment. The element of water that gathers everything is water, gathered by the moisture of wisdom and compassion. Therefore, the water of the mind of enlightenment, the Bodhi
Chinese
于菩提心中显现成佛， 显现之光明使之坚固。 举起一切之菩提心， 因此于心之地上。 于菩提心中显现成佛， 一切调和温暖之火， 莲花清净乃是智慧。 因此心性清净故， 于菩提心中显现成佛。 五大之五佛， 于菩提心中显现成佛。 三有五道之五法亦， 于菩提心中显现成佛。 那又是如何呢？ 贪欲五者之异熟果， 一旦进入五道之门后， 净化五种不适之痛苦。 嗔恨进入道之门后， 于地狱之处感受寒热。 无有先后之行法亦， 以先前业之异熟果， 感受冷热之体验， 然于心髓菩提心上， 此冷热之感无法动摇。 因此嗔恨不住于空性， 于菩提心中显现成佛。 贪欲进入道之门后， 于饿鬼之处感受饥渴。 虽有布施满足之行法， 然以先前业之异熟果， 感受饥饿口渴之体验， 然于心髓菩提心上， 饥渴之感无法动摇。 因此贪欲不住于空性， 于菩提心中显现成佛。 愚痴进入道之门后， 于畜生之处感受痴哑。 虽有精微之行法， 然以先前业之异熟果， 感受愚笨喑哑之体验， 然于心髓菩提心上， 痴哑之感无法动摇。 因此愚痴不住于空性， 于菩提心中显现成佛。 嫉妒进入道之门后， 于人类之处行善作恶。 虽有善恶业之行法， 然以不善较少之异熟果， 感受无常变化之体验， 然于心髓菩提心上， 无常之感无法动摇。 因此嫉妒不住于空性， 于菩提心中显现成佛。 我慢进入道之门后， 以天人之境及受用， 感受无明堕落之痛苦。 虽有以意念成就之行法， 然以无明懈怠之异熟果， 感受堕落之痛苦体验， 然于心髓菩提心上， 堕
English
In the Bodhicitta, manifest as enlightenment, The manifest appearance makes it firm. The Bodhicitta that uplifts all, Therefore, on that ground of mind, In the Bodhicitta, manifest as enlightenment. The fire of warmth and heat that harmonizes all, The pure lotus is wisdom, Therefore, with the mind itself pure, In the Bodhicitta, manifest as enlightenment. The five Buddhas of the five great elements, In the Bodhicitta, manifest as enlightenment. The five dharmas of the three realms and five paths also, In the Bodhicitta, manifest as enlightenment. How is that so? Through the ripening of the five desires, Once entered into the five gateways of the path, Purify the five sufferings of discomfort. By entering the gateway of the path of hatred, One experiences heat and cold in the realm of hell. Even the practice of dharma without beginning or end, Through the ripening of previous karma, Is the experience of heat and cold, But in the essence, the Bodhicitta, Is not moved by that experience of heat and cold. Therefore, hatred does not abide in emptiness, In the Bodhicitta, manifest as enlightenment. By entering the gateway of the path of desire, One experiences hunger and thirst in the realm of the pretas. Although there is the practice of dharma that satisfies through offerings, Through the ripening of previous karma, One experiences hunger and thirst, But in the essence, the Bodhicitta, Is not moved by hunger and thirst. Therefore, desire does not abide in emptiness, In the Bodhicitta, manifest as enlightenment. By entering the gateway of the path of delusion, One experiences dullness and muteness in the realm of animals. Although there is the practice of subtle awareness, Through the ripening of previous karma, One experiences being foolish and mute, But in the essence, the Bodhicitta, Is not moved by that experience of foolishness and muteness. Therefore, delusion does not abide in emptiness, In the Bodhicitta, manifest as enlightenment. By entering the gateway of the path of jealousy, One engages in virtue and vice in the realm of humans. Although there is the practice of dharma of virtuous and non-virtuous actions, Through the ripening of less non-virtue, One experiences impermanence and change, But in the essence, the Bodhicitta, Is not moved by that experience of impermanence. Therefore, jealousy does not abide in emptiness, In the Bodhicitta, manifest as enlightenment. By entering the gateway of the path of pride, Through the realm and enjoyment of the gods, One experiences the suffering of falling due to ignorance. Although there is the practice of dharma accomplished through thought, Through the ripening of ignorance and laziness, One experiences the suffering of falling, But in the essence, the Bodhicitta, Fall
Tibetan
ང་བའི་ཉམས་ཀྱིས་མི་བསྐྱོད་དེ།། དེས་ན་ང་རྒྱལ་མི་གནས་སྟོང།། བྱང་ཆུབ་སེམས་སུ་མངོན་སངས་རྒྱས།། སྣང་སྲིད་ཆོས་ནི་དེ་བས་ན།། ཁམས་གསུམ་གནས་ཀྱང་དེ་འདྲ་སྟེ།། འདོད་པའི་ཁམས་ནི་མ རིག་པ།། ཕྱེ་བ་མེད་པར་ཀུན་ལ་རྨོངས།། མི་རྟོག་གཏི་མུག་ཆོས་ཀྱི་སྐུ།། གཟུགས་ཀྱི་ཁམས་ནི་ཆགས་པའི་གནས།། ང་རྒྱལ་ཆགས་པ་མངོན་འགྲུབ་པས།། གཟུགས་ལ་ང་རྒྱལ་བལྟ་མི་ངོམ།། ལྟུང་བ་ཆགས་མེད ཡེ་ཤེས་སྐུ།། གཟུགས་མེད་ཁམས་ནི་དངོས་མ་གྲུབ།། ཡིད་ཡུལ་ཆོས་ལ་མུ་བཞིར་བལྟ།། གཟུང་འཛིན་མེད་པར་རིག་པའི་ཆོས།། མིང་དང་མཚན་མ་ཡུལ་འདས་ཐུགས།། དེ་བས་སྣང་སྲིད་སྣོད་བཅུད་ཀུན།། བྱང ཆུབ་སྐུ་གསུང་ཐུགས་སུ་འདས།། འདས་པའི་དཔེ་ནི་ནམ་མཁའ་འདྲ།། ནམ་མཁའ་འདས་པ་ཀུན་གྱི་གནས།། སྣང་བའི་ཆོས་དང་སྲིད་པའི་ཆོས།། འདས་པའི་ངང་ན་མི་གནས་མེད།། སྣང་བ་ས་ཆུ་མེ་རླུང བཞི།། འདས་པ་ནམ་མཁའི་ངང་ལ་གནས།། དེ་ཡང་སྣང་བའི་འབྱུང་བ་རླུང།། ནམ་མཁའི་ངང་ན་ཡང་གཡོ་ཞིང།། རང་གི་མཚན་ཉིད་རྡོ་རྗེའི་རྩལ།། རྩལ་ཆེན་དེ་ཡི་འབྱུང་ཆེན་ཆུ།། འདས་ལ་མི་ལྟུང་འདེགས་པར བྱེད།། དེ་ཡང་ནམ་མཁའི་ངང་ན་གནས།། འབྱུང་ཆེན་སྣང་བའི་སྡུད་བྱེད་ཆུ།། ནམ་མཁའི་ངང་ལས་རང་བཞིན་བརླན།། རང་གི་མཚན་ཉིད་རྡོ་རྗེའི་རྩལ།། རྩལ་ཆེན་དེ་ཡི་འབྱུང་ཆེན་ས།། འདས་ལ་མི་ལྟུང་འདེགས པར་བྱེད།། དེ་ཡང་ནམ་མཁའི་ངང་ན་གནས།། འབྱུང་ཆེན་སྣང་བའི་ཆ་སྙོམས་མེ།། ནམ་མཁའི་ངང་ལས་རང་བཞིན་ཚ།། རང་གི་མཚན་ཉིད་རྡོ་རྗེའི་རྩལ།། རྩལ་ཆེན་དེ་ཡི་འབྱུང་ཆེན་བཞི།། འདས་ལ་མི་འཇིགས སྙོམས་པར་བྱེད།། མི་འདས་འབྱུང་ཆེན་སྣང་བ་བཞི།། འདས་པའི་ནམ་མཁའི་ངང་ན་གནས།། སྲིད་པ་རྒྱུད་དྲུག་སྣང་བ་ཡང།། འདས་པས་ནམ་མཁའི་ངང་ན་གནས།། ནམ་མཁའ་འདས་པའི་དཔེ་དེ བཞིན།། སྣང་བ་འབྱུང་ཆེན་བཞི་པོ་ཡང།། སེམས་ཉིད་འདས་པའི་ངང་ན་གནས།། སྲིད་པ་རྒྱུད་དྲུག་སྣང་བ་ཡང།། འདས་པ་སེམས་ཀྱི་ངང་ན་སྤྱོད།། སྣང་སྲིད་སྣོད་བཅུད་ཐམས་ཅད་ཀུན།། སེམས་ཉིད་དབྱིངས ཀྱི་ཡུལ་ཆེ་བས།། ཐམས་ཅད་སེམས་ཡུལ་དེ་ན་གནས།། ནམ་མཁའ་བཞིན་དུ་མི་གནས་མེད།། དེ་བས་ཀུན་གྱི་གནས་ཆེན་འདི།། བྱང་ཆུབ་སེམས་ཀྱི་ཀློང་ཆེན་ཡིན།། འདས་པའི་སེམས་ཀྱི་ཀློང་ཆེན་འདི།། སྣང དང་སྲིད་པ་ཐམས་ཅད་ཀུན།། སྣོད་དང་བཅུད་ཀྱིས་བསྡུས་པ་དང།། སངས་རྒྱས་སེམས་ཅན་ཐམས་ཅད་དང།། བདེ་དང་སྡུག་བསྔལ་ཐམས་ཅད་དང།། ཕྱི་ནང་སྨོས་པ་ཐམས་ཅད་ཀུན།། བྱང་ཆུབ་སེམས་ཀྱི
Chinese
不为我的傲慢所动摇，因此我慢空无处可立，在菩提心中显现成佛。因此，显现和存在的法，三界虽然存在，也是如此。欲界是不明智的，没有分别，对一切都愚昧无知，无思无念的愚痴是法身。色界是贪恋的处所，由于我慢和贪恋的显现成就，对外貌的我慢看不厌倦，堕落于无贪的智慧身。无色界不是真实成就的，心识对境之法视为四边，无有能取所取，是觉性的法，名相和表相超越了境界。因此，显现和存在的一切器情，都融入菩提身语意中。融入的譬喻如同虚空，虚空是融入一切的处所，显现之法和存在之法，没有不处于融入状态中的。显现的地水火风四者，处于融入的虚空状态中。其中，显现的元素风，在虚空状态中也在摇动，其自性是金刚之力，大力的元素水，不堕落于融入，而是支撑着，它也处于虚空状态中。元素显现的摄集者水，从虚空状态中自性湿润，其自性是金刚之力，大力的元素土，不堕落于融入，而是支撑着，它也处于虚空状态中。元素显现的平衡者火，从虚空状态中自性热，其自性是金刚之力，大力的四大元素，不畏惧融入，而是平衡着。不融入的四大元素显现，处于融入的虚空状态中。存在六道轮回的显现，也以融入的方式处于虚空状态中。虚空如同融入的譬喻，显现的四大元素也是，处于心性融入的状态中。存在六道轮回的显现，也以融入的方式在心中运行。显现和存在的一切器情，因为心性法界的境界广大，一切都处于心识的境界中，如同虚空一般无所不在。因此，一切的伟大处所，就是菩提心的广大虚空。这个融入的心之广大虚空，显现和存在的一切，包括器情所包含的，以及一切佛和众生，一切安乐和痛苦，一切内外所说，都是菩提心的
English
Not moved by the experience of ego, therefore pride is empty and has no place to stand, manifesting enlightenment in the Bodhi mind. Therefore, the phenomena of appearance and existence, although the three realms exist, are also like this. The desire realm is ignorance, without distinction, ignorant of everything, unthinking and dull is the Dharmakaya. The form realm is the place of attachment, because the manifestation of pride and attachment is accomplished, one never tires of looking at the pride of appearance, falling into the wisdom body without attachment. The formless realm is not truly accomplished, the mind views the objects of the Dharma as four extremes, without subject and object, it is the Dharma of awareness, names and signs transcend the realm. Therefore, all appearances and existences, all containers and contents, are dissolved into the body, speech, and mind of enlightenment. The example of dissolution is like space, space is the place of dissolution for all, the Dharma of appearance and the Dharma of existence, there is nothing that does not abide in the state of dissolution. The four elements of appearance, earth, water, fire, and wind, abide in the state of dissolution in space. Among them, the element of appearance, wind, also moves in the state of space, its nature is the power of Vajra, the great element of water, does not fall into dissolution, but supports, it also abides in the state of space. The collector of elements of appearance, water, is naturally moist from the state of space, its nature is the power of Vajra, the great element of earth, does not fall into dissolution, but supports, it also abides in the state of space. The balancer of elements of appearance, fire, is naturally hot from the state of space, its nature is the power of Vajra, the four great elements, do not fear dissolution, but balance. The four great elements of appearance that do not dissolve, abide in the state of dissolution in space. The appearance of the six realms of existence also abides in the state of space through dissolution. Space is like the example of dissolution, the four great elements of appearance are also, abiding in the state of dissolution of mind. The appearance of the six realms of existence also operates in the mind through dissolution. All appearances and existences, all containers and contents, because the realm of mind nature is vast, everything abides in the realm of mind, like space, it is omnipresent. Therefore, this great place of all is the great expanse of Bodhi mind. This great expanse of the dissolved mind, all appearances and existences, including what is contained in the containers and contents, as well as all Buddhas and sentient beings, all happiness and suffering, all that is spoken of inside and outside, are of the Bodhi mind.