English
That departed one is, Shakyamuni Buddha abides in equanimity, Endowed with supreme yoga, one sees the Buddha. Hearing this, the logicians become angry and agitated, Even if one becomes Brahma, one is burned by the karma of abandoning the Dharma. Therefore, an ordinary villager is preferable, Just as the wisdom body of the Shakya king Abides in me, It is the same for all my parents, siblings, and retinue. It is present in relatives, it is present in enemies, It is present in gods, hell beings, and animals. It abides in all sentient beings of the six realms, In all sentient beings, past and future, The son of the illusory goddess always abides. Some yogis see them separately, But when the Buddha himself sees, all are one. The Gautama who abides in me, Is the one who pervades all sentient beings. Other than the Bhagavan Sugata who abides in others, There is no other in me, the essence is one. This Dharma body, which is extremely vast and diverse, Even if it is contained within it, Because it is supreme among all Dharmas, It is the essence of the meaning of principal and precious. Because there is no near or far in all that is knowable, And because the nature of all Dharmas is one, And because there is nothing external other than the mind, And because the Dharma nature of the mind pervades the mind. That supreme friend of the sun who abides in me, Pervades all that is moving and unmoving, existence and peace. It pervades the five paths and ten bhumis to be traversed, It pervades the Bodhipakshika Dharmas and Paramitas to be meditated upon. It pervades the skandhas, dhatus, and ayatanas, The twelve links of dependent origination, the four truths, Gross and subtle, names and signs, the three bases, etc. This abides as the life force and essence of all. The Dharma body of the bindu of the Shakya lineage, Is the Dharma body of Bhagavan Light Protector, It is also the Dharma body of Dipamkara, The Dharma body of all past Buddhas, Is the Dharma body of Bhagavan Shakyamuni Buddha. Other than the Dharma body of the great Sugata Gautama, There is no other Dharma body of past Buddhas. Amitabha and Akshobhya, etc., The Dharma body of all present Buddhas, And Maitreya and Prabhakara, etc., of the future, The Dharma body of all Victorious Ones is also the same. All the Buddhas who appeared in the three times in conventional truth, Are the path truth, the commonality of all of them
Chinese
因为是真实的法身， 法身无二，遍及一切。 此法身有过去的时间界限， 过去诸佛都已证悟此法身。 由于过去的时间没有沾染它， 所以现在和未来的时间里它都存在。 如同过去一样，也适用于这两个时间。 虽然存在于所有时间界限中，却超越时间。 现在的诸佛都已证悟此法身， 未来的诸佛也将证悟释迦牟尼的， 此法身， 而不是证悟其他的法身。 如同时间一样，也应适用于方位， 虽然存在于所有地域界限中，却脱离地域。 所有如来的共同财富， 也是释迦狮子的， 因此被称为释迦牟尼法身。 同样，也应适用于所有佛陀。 此共同财富是稳固的财富之最， 个别财富道谛之法不会消失。 因此，所有所知的事物的实相， 是释迦牟尼，也是饮光等。 既是一位佛陀，也是所有佛陀， 所有法的实相是佛陀。 那是常乐我净度彼岸， 虽然说是果位的佛陀，但却是实相。 器情世界、轮回涅槃、缘起诸法， 都不能自主，是无我的显现而已。 彼佛之光生起善念， 善念增长，错觉自解。 彼时，佛子触及法身， 于彼，显现和实相没有差别。 自显最初解脱道有差别， 之后，融入法身的本体。 之后，他显现色身恒常出现， 以二色身和道谛所摄的， 善逝即是佛陀。 真实的佛陀就是法身。 以上是将佛陀确立为核心的论述。 现在仍然祈请大遍知者， 心的领悟方式第二种如下理解： 自性无垢即是无二， 如同世尊安住于大地。 瓶子的自性称为法性， 从原始以来就是远离能取所取的智慧， 那是胜义谛，那是空性， 那是不可言说，那是无戏论， 那是无边，自性般若波罗蜜多。
English
Because it is the true Dharmakaya, The Dharmakaya is non-dual, pervading all. This Dharmakaya has the limits of past time, All past Buddhas have realized this Dharmakaya. Because past time does not taint it, Therefore, it exists in the present and future times. Like the past, it also applies to these two times. Although it exists in all time limits, it transcends time. The present Buddhas have all realized this Dharmakaya, The future Buddhas will also realize Shakyamuni's, This Dharmakaya, Not realizing other Dharmakayas. Like time, it should also be applied to directions, Although it exists in all regional limits, it is detached from regions. The common wealth of all Tathagatas, Is also of Shakya Lion, Therefore, it is called Shakyamuni Dharmakaya. Similarly, it should also be applied to all Buddhas. This common wealth is the most stable of wealth, The individual wealth, the Dharma of the Path Truth, will not disappear. Therefore, the reality of all knowable things, Is Shakyamuni, and also Drinking Light, etc. It is both one Buddha and all Buddhas, The reality of all Dharmas is the Buddha. That is the Pure, Blissful, Eternal, Self, Gone Beyond, Although it is said to be the Buddha of the fruit, it is the reality. The container world, sentient beings, samsara, nirvana, dependent origination, all Dharmas, Cannot be independent, it is merely a manifestation of selflessness. The light of that Buddha gives rise to virtuous thoughts, As virtuous thoughts increase, illusions are self-liberated. At that time, the Buddha's son touches the Dharmakaya, In that, there is no difference between appearance and reality. The self-manifested first liberation path has differences, After that, it merges into the essence of the Dharmakaya. After that, his manifested Rupakaya constantly appears, The Sugata, encompassed by the two Rupakayas and the Path Truth, Is just a Buddha. The real Buddha is the Dharmakaya. The above is the discussion of establishing the Buddha as the core. Now still pray to the Great Omniscient One, The second way of understanding the mind is understood as follows: Self-nature is stainless, which is non-dual, Like the example of the Blessed One dwelling on the earth. The self-nature of the vase is called Dharmata, From the beginning, it is the wisdom that is separated from the grasper and the grasped, That is the ultimate truth, that is emptiness, That is unspeakable, that is free from elaboration, That is without limit, the self-nature Prajnaparamita.
Chinese
本来就已超离常断二边， 远离有边无边亦是亦非边。 非因非果非一亦非多， 此中无有能境与所境之别。 虽离能知所知次第等， 然非一无所有一无所无， 亦非不居任何处之空性， 若如是则将变成一无物。 若亦许彼则不可能现证， 若以分别念知乃是戏论之劣品， 若许不知则勤作将成无义。 是故此乃远离一切戏论之， 自知自明本来唯一存在者。 彼之差别一切诸相者， 存在与寂灭一切相有中， 本来恒常同时显现之， 虽显现然亦不为彼等所染污。 虽离色声香味触之境， 然智慧色等一切处皆有有。 虽已远离眼等诸根之身， 然胜义眼等一切处皆住住。 虽离八识心所分别念， 然法性觉性无边显显现。 彼等应与一切所知结合。 应观想具一切相及无相。 虽不为方所染污不为时间染， 然为方时一切相显现之故， 乃是了知三时无时之智慧。 虽于一切时中生然是常， 虽于一切相中生然离戏论， 此乃不可思议之体性， 乃为诸圣者所现见。 汉藏地方之寡福闻少者， 一切闻此仅此心血即枯竭。 是故此乃山法甚深秘密也。 以其安住于一切有之相中故， 具有一切救护者之功德。 此即是如来法身之真身， 名为如来藏具功德者。 于瓶之实物中如来藏安住， 安住之方式乃是法性非瓶也。 所谓瓶者乃是未曾有， 显现为瓶者乃是错觉耳。 于彼之遗迹中有二取之智慧， 彼乃恒常坚固寂静雍仲也。 瓶之法界如是之方式， 柱子等之法界亦与之相同。 以彼之理则生起与已生起， 以及主识与眷属等， 境与时
English
It is originally beyond the extremes of permanence and annihilation, Free from the extremes of existence, non-existence, both, and neither. It is not cause and effect, not one, not many. In this, there is no distinction between subject and object. Although it is free from the sequence of knower and known, It is not merely nothing, not merely nothing at all, Nor is it the emptiness of not abiding anywhere. If it were so, it would become mere non-existence. If that is also accepted, direct realization is impossible. If it is understood by conceptual thought, it is the lowest of elaborations. If it is accepted as not understood, effort becomes meaningless. Therefore, this is devoid of all elaborations, The self-knowing, self-illuminating, primordial one that exists. Its distinction is that of all forms, In all forms of existence and transcendence, It is primordially, constantly, and simultaneously appearing. Although appearing, it is not tainted by any of them. Although it has abandoned the objects of form, sound, smell, taste, and touch, Wisdom, form, and so on, are always present everywhere. Although it has abandoned the body of the senses such as the eye, The ultimate eye and so on, always abide everywhere. Although it is free from the eight consciousnesses, mental factors, and conceptual thoughts, The nature of reality, awareness, endlessly shines forth. These and other knowable things should be applied to all. Contemplate it as having all forms and being without form. Although it is not tainted by direction or time, Because the forms of all directions and times appear, It is the wisdom that realizes the three times and timelessness. Although it arises in all times, it is constant, Although it arises in all forms, it is free from elaboration. This is an inconceivable characteristic, Seen directly by the noble ones. The unfortunate and presumptuous scholars of Tibet and China, All of them, upon hearing this, their heart's blood dries up. Therefore, this mountain Dharma is a profound secret. Because it abides in the form of all existence, It possesses the qualities of all protectors. This itself is the true body of the Sugata Dharmakaya, Called the Sugata-garbha, the possessor of qualities. The Sugata-garbha abides in the reality of the vase. The way it abides is the nature of reality, not the vase. The so-called vase has never existed. The appearance as a vase is merely an illusion. In its trace, there is non-dual wisdom. That is the eternal, stable, peaceful Yungdrung. Just as the Dharmadhatu of the vase is in that way, The Dharmadhatu of the pillar and so on is also the same. By that reasoning, the arising and the already arisen, As well as the principal consciousness and its retinue, Object and time
Chinese
生灭等一切诸法的，自性实相即是善逝。既然如此，一切有情众生的，实相即是善逝，何须多言？实相离能取所取二执的智慧，从这方面来说，一切圣者都一致认为（实相）。对于视其为具功德之精华者，也会有各自不同的显现。如果远离一切障碍，就不会有不同的显现。一切不同的显现都是错觉，因为这是所知障，如果它消失了，自显现本身就是法身，没有其他。在佛陀智慧的唯一境界中，除了佛陀之外，没有任何显现。那是不颠倒的自显现，除了法身之外，所见皆是错觉。无论自他轮回的法性是什么，虽然必定存在，但却无法看见，因此以隐藏的方式存在，所以被认为是精华。这是有情众生基于理由，而安立精华的一种方式。法性是善的，因此产生善心。一切道都由此产生，并由此遍布。一切所知之法的法界，证悟者唯有佛陀，因此也被尊称为圆满佛的法身。胜义谛的有情即是佛陀。身语意三者聚合的蕴，只是名言上的权宜之计，是世俗有情，安立为士夫是从世俗的角度来说的。如果以法相之名来结合，则世俗为主。对于佛陀等，则胜义谛为主。虽然圆满佛不显现世俗，但却以其自身了知一切。轮回涅槃，真如无别，认为仅仅是彼此相似就安立，这是错误的。如果是非实有，那就只是反体而已。对于它，没有如实的差别和相似之处。如果确实是实有，本体各异，那么在任何方面都相同是不可能的。如同先前一样，之后也是如此，这与无常和众多自性极其矛盾。与有垢的轮回有关联，与寂静无关。如果与无垢的存在永远没有关联，那么先前如何，之后又如何？因为有垢和无垢的实有是不同的。如果是刹那，则与各个时间相关联。对于各个刹那，其自体也是不同的。彼此被许多不同的自性所覆盖。说彼此完全相同是愚蠢的。差别