English
It is certain that there is no arising and ceasing. It is certain that it cannot be destroyed by antidotes. It is certain that it is the nature of knowing and awareness. It is certain that it appears in any way that it appears. It is certain that the way it is has no certainty. It is certain that there is no limitation or partiality. It is certain that it is free from all and has not abandoned anything. It is certain that it is the source of all. It is certain that there is no deviation in meaning. It is certain that there is no view to grasp. It is certain that there is no meditation to focus on. It is certain that there is no action to accept or reject. It is certain that there is no result to abandon or obtain. It is certain that there is nothing to practice. It is certain that there is no vow to keep. It is certain that there is no activity to seek. It is certain that there is no ground to purify. Hey, great Bodhisattva, listen! Whatever appears, whatever exists, all of it, Is the appearance of Bodhicitta. There is no other dharma apart from the mind. Whatever dharmas appear, They arise from Bodhicitta. Doing is also done by Bodhicitta. Appearing is also appearing in Bodhicitta. Gathering is also gathering in Bodhicitta. Completion is also completion in Bodhicitta. Being is also Bodhicitta itself. The nature of Bodhicitta, Without appearance, pervades all. Without searching, it is spontaneously accomplished. Without traveling, it surpasses all the grounds. Without doing, it seizes all the actions. Thus it is said. Also, from the key to unlocking illusion, the tenth chapter, which shows the limbs of the definitive meaning. Again, the supplication: Hey, hey, Lord of Secrets! The nature of Bodhicitta, If not illustrated with a similar example, The essence of the meaning will not be realized. Therefore, a similar example cannot be realized. Therefore, what is a similar example? Please, Lord of Secrets, show it. The Lord of Secrets said: Hey, great Bodhisattva, listen! The similar examples of Bodhicitta are, Space, Vajra, Jewel, The ocean and the mountain king, The names given as symbols have no certainty. The example of space is also not certain, The example also goes to the meaning. The element space is the example, The nature goes to the meaning of space. The example of the ocean is also not certain, The element ocean is the example, The nature goes to the meaning of the ocean. The example of the jewel is also not certain, The worldly jewel is the example, The nature goes to the meaning of the jewel. The example of the Vajra is also not certain, The diamond Vajra is the example, But the mind itself is Vajra.
Chinese
为“杰”之义而行。 手持金刚杵作为标志而行。 所安立之名号金刚杵， 并非是那样的授记。 山的比喻也不确定。 生起的山是比喻，因为法性 是山之义而行。 譬如虚空的体性， 非男非女亦非非男非女。 非颜色非形状， 非四方、中央、上下。 非内外、明暗， 非一亦无异。 无生灭亦无增减， 无显现而周遍一切。 是三时无为法。 不以有而遮止无， 不是一切万物的根本。 菩提心也与比喻相似。 因为没有完全相同的比喻， 所以取相似部分的作为比喻。 虚空是无知之空性， 心是有知之空性， 意义上的差别非常大。 金刚杵作为比喻来开示， 也是因为三时没有迁变， 难以被对治所摧毁。 菩提心也与此相似。 这也是相似部分的例子。 一切都不相同， 狗粪、盐、毒药等因素， 聚集且极易毁灭。 菩提心没有毁灭的因素， 因此意义上的差别很大。 大海作为比喻来取用， 譬如从大海之中， 涌现出多种多样的水滴， 即使涌现也是从大海本身涌现。 即使涌现大海也不会减少， 即使汇集也是汇集到大海本身， 即使汇集大海也不会增加。 同样，在菩提心本身中， 即使生起各种各样的法， 即使生起也是从菩提心生起， 即使生起菩提心也不会减少。 即使汇集也是汇集到菩提心中， 即使汇集菩提心也不会增加。 这也是相似部分的例子。 譬如大海， 仅仅是劫末的变化发生时， 大海就会从底部干涸。 菩提心的法性， 即使在劫末搅动也不会消失。 因此不相同之处差别很大。 如意宝作为比喻来取用， 即使从中生起无尽的需求和愿望， 被污泥覆盖也无法显现。 仅仅是好好擦拭干净， 就会生起无尽的需求和愿望。 菩提心的法身上， 即使生起广大的功德， 也被分别念的相所遮蔽。
English
It goes for the meaning of "Je". Holding a vajra as a symbol, it goes. The vajra of the established name, Is not the prophecy of that. The example of a mountain is also uncertain. The mountain of arising is an example, because the nature of reality Goes for the meaning of a mountain. For example, the characteristic of the sky, Is neither male nor female, nor neuter. It is neither color nor shape, Neither the four directions, center, above, nor below. Neither outer nor inner, neither light nor dark, Neither one nor different. Without birth or cessation, without increase or decrease, Without appearance, it pervades all. It is unconditioned by the three times. It does not prevent the non-existent with the existent, It is not the basis of all things. The mind of enlightenment is also similar to the example. Because there is no completely identical example, So a similar part is taken as an example. The sky is empty without awareness, The mind is empty with awareness, The difference in meaning is very great. The vajra is also shown as an example, Because it does not change in the three times, And it is difficult to be destroyed by antidotes. The mind of enlightenment is also similar to that. That is also an example of a similar part. Everything is not the same, Dog feces, salt, poison, etc. factors, Gather and are very easy to destroy. The mind of enlightenment has no cause of destruction, Therefore, the difference in meaning is great. The ocean is also taken as an example, For example, from the great ocean, Many kinds of water droplets arise, Even if they arise, they arise from the ocean itself. Even if they arise, the ocean does not decrease, Even if they gather, they gather into the ocean itself, Even if they gather, the ocean does not increase. Similarly, in the mind of enlightenment itself, Even if various kinds of dharmas arise, Even if they arise, they arise from the mind of enlightenment, Even if they arise, the mind of enlightenment does not decrease. Even if they gather, they gather into the mind of enlightenment, Even if they gather, the mind of enlightenment does not increase. That is also an example of a similar part. For example, the great ocean, Only when the change of the eon occurs, The ocean will dry up from the bottom. The nature of the mind of enlightenment, Even if stirred in the eon, it will not disappear. Therefore, the difference in disagreement is great. The wish-fulfilling jewel is also taken as an example, Even if endless needs and desires arise from it, Covered with mud, it cannot appear. Just by wiping it clean well, Endless needs and desires will arise. On the Dharmakaya of the mind of enlightenment, Even if great qualities arise, It is obscured by the appearances of conceptual thoughts.
Chinese
稍微被遮蔽时，就无法产生伟大的功德。那是自生的大智慧。好好地清扫心之后，当分别念的智慧升起时，伟大的功德就会变得无穷无尽。那也是相似之处的比喻，一切都完全不同。同样，珍贵的宝珠，虽然能实现世间所需所愿，却不可能产生佛陀的伟大功德。心性如意宝珠中，佛陀的伟大功德永不间断，意义上的差别非常大。以山为比喻也是，如山不改变般稳固，菩提心也不会改变。那也是相似之处的比喻，一切都完全不同。即使山非常稳固，也会被劫末的风摧毁。菩提心的法性，在三时中都不会改变。如是说。又请问：唉呀唉呀，秘密主啊！仅仅是法显现为相状，与法性自身的体性二者，那样的相似之处是什么样的呢？请秘密主开示。秘密主说道：唉，大菩萨请听！看到海螺，在看海螺的时候，从执着海螺的白色中，不可能产生执着黄金的黄色。看到黄金，在看黄金的时候，从执着黄金的黄色中，不可能执着海螺的白色。当无明的错觉稍微显现时，从执着有法的相状中，不可能证悟深奥的法性。当胜观智慧稍微显现时，从证悟深奥的法性中，不可能执着有法的相状。如是说。又请问：唉呀唉呀，秘密主啊！ 阿赖耶指的是什么呢？那样的相似之处是什么样的呢？如何使一切有情，被法身所遍布而安住呢？那称为阿赖耶吗？还是安住在无明的错觉中呢？那称为阿赖耶吗？或者将那些混合在一起称作阿赖耶呢？请秘密主开示。秘密主说道：唉，大菩萨请听！所谓的阿赖耶阿赖耶，因为成为一切万物的基，所以才命名为阿赖耶。例如，不会称土地为污垢，同样，不会称水为污垢，将土水混合才称为污垢。同样，对于一切有情，被法身所遍布而安住的，那称为阿
English
When it is slightly obscured, great qualities cannot arise. It is the great self-born wisdom. After the mind is well cleansed, when the wisdom of discrimination arises, great qualities will become inexhaustible. That is also a metaphor of similarity, but everything is completely different. Similarly, although a precious jewel can fulfill worldly needs and desires, it is impossible for it to produce the great qualities of the Buddha. In the mind-essence wish-fulfilling jewel, the great qualities of the Buddha are continuous. The difference in meaning is very great. The example of a mountain is also shown, just as a mountain is unchangeable and stable, the Bodhicitta is also unchangeable. That is also a metaphor of similarity, but everything is completely different. Even though a mountain is very stable, it will be destroyed by the wind at the end of the kalpa. The Dharma nature of Bodhicitta abides without changing in the three times. Thus it was said. Again, he asked: Alas, alas, Lord of Secrets! The mere appearance of Dharma as a characteristic, and the nature of Dharma itself, what is the similarity between them? Please, Lord of Secrets, explain. The Lord of Secrets said: Alas, great Bodhisattva, listen! When seeing a conch shell, while looking at the conch shell, from grasping the white of the conch shell, it is impossible to generate grasping the yellow of gold. When seeing gold, while looking at gold, from grasping the yellow of gold, it is impossible to grasp the white of the conch shell. When the delusion of ignorance slightly arises, from grasping the characteristics of phenomena, it is impossible to realize the profound Dharma nature. When the wisdom of insight slightly arises, from realizing the profound Dharma nature, it is impossible to grasp the characteristics of phenomena. Thus it was said. Again, he asked: Alas, alas, Lord of Secrets! What is meant by the term "alaya"? What is the similarity of that? How is it that all sentient beings are pervaded and abide by the Dharmakaya? Is that called alaya? Or is it abiding in the delusion of ignorance? Is that called alaya? Or is it called alaya when those are mixed together? Please, Lord of Secrets, explain. The Lord of Secrets said: Alas, great Bodhisattva, listen! The so-called alaya, alaya, because it has become the basis of all things, therefore it is named alaya. For example, one does not call earth dirt, similarly, one does not call water dirt, but one calls the mixture of earth and water dirt. Similarly, for all sentient beings, being pervaded and abiding by the Dharmakaya, that is called Alaya.