English
And also determine its emptiness, that emptiness which is free from grasping subject and object, also identify it as the Dharmakaya, one should constantly abide in it. Then, the mind's place of abiding is: if it is thought to be existent, then its essence is emptiness; if it is thought to be non-existent, then the discerning clarity exists. That emptiness and clarity, free from conceptualization, is the Sambhogakaya, emptiness and clarity are unimpeded, also identify it as such, one should constantly abide in that state. Then, the mind's place of movement is: if it is thought to be non-existent, then it is thought to be existent; practicing the ten virtues, one can attain liberation; practicing non-virtue, one will fall into the lower realms. Thus, all good and bad actions are all done by the mind, where are they accomplished? Therefore, it is similar to the Nirmanakaya. The present moment of consciousness, countless thoughts and ideas arise in the mind. When the mind looks back at itself, since it does not become an obstructing substance, its flow is clear and like hail. Similarly, the names and forms grasped by the mind, as well as colors and the six sense bases, have no agent, object, or maker. Therefore, the mind itself has no birth or death, and it is also identified as the Nirmanakaya. Thus, the three kayas are complete in the mind. So it is said. In the verses of the Root Vajra Words: Recognize both the abiding in the center and the momentary movement. These are the Dharmakaya, Sambhogakaya, and Nirmanakaya. So it is said. And, in its self-commentary, it says: Abiding is the Dharmakaya, awareness is the Sambhogakaya, movement is the Nirmanakaya. So it is said. In the Root Vajra Words, it says: Whatever you think, think it; whatever you remember, remember it; whatever you see, see it; whatever you know, know it. Looking at its face, you will clearly see emptiness. The five poisons are inseparable, the three poisons are inseparable, seeing the three kayas clearly, that is the accomplishment of Vipassana thought. So it is said. In its commentary, spoken by the Great Compassionate One: Whatever you think, think it; whatever is thought, think it; whatever you remember, remember it; whatever you see, see it; whatever you know, know it; looking at its essence, you will clearly see emptiness. If you recognize the five poisons, you will clearly see the five wisdoms. If you recognize the three poisons, you will clearly see the three kayas. Thus, if the practitioner of Vipassana realizes this, then thought will be accomplished. So it is said. If the meaning is explained in detail, then in the Great Secret Tantra of the Clear and Blazing Sun, it says: That which has no conceptualization in the mind, its essence is emptiness, it is the Dharmakaya. The mind's discerning function is clarity, the clarity of self-awareness is the Sambhogakaya. The energy of compassion manifests unimpeded movement, compassion is all-pervasive, it is the Nirmanakaya. The three kayas are self-aware.
Chinese
是菩提心性。如此，将分别念认知为心，从而了悟心性之本体为空性；将空性认知为光明，从而了悟空明无二之义；将无二自解脱认知，从而了悟无有执着一切；五毒亦于自处解脱；六聚亦于自处解脱；内外一切分别皆为本初解脱之空性。如此，《秘密藏续》中说：若自心能自见，则不见有实或有相，不见即是见之最胜。无论如何观视皆不可，观视那无有观视之义，不观视即是观视之最胜。如此，邬金仁波切（莲花生大师）说：又，自之觉性力用亦显现为五身，即此觉性之智慧显现为一切，故为毗卢遮那佛之身。此觉性之智慧无有基础之转变，故为不动金刚之身。彼觉性之智慧无有边际，故为无量光佛之身。此觉性之智慧犹如珍宝，故为宝生佛之身。此觉性之智慧成办一切义，故为不空成就佛之身。彼一切皆不离自之觉性力用。又，自之觉性亦如五智般显现，觉性之自性无有阻碍而显现，故为大圆镜智。觉性智慧遍及一切，故为平等性智。觉性智慧之力用显现为多种，故为妙观察智。此觉性之智慧为一切功德之种子，故为成所作智。彼一切亦于本体本净中汇集，故为法界体性智。彼一切皆为自之觉性力用，而非他处。之后，展示一金像说：现在你们看看这尊美好的身像！看看那认为美好的心，美好之物本体空无。之后，展示一丑陋如面具之像说：看看这丑陋不悦之像！看看那认为不美之心，亦为空性。如是，美丑二者于本体空性中味等。一切色相，于眼识前明明显现，然本体为空性，即显空无别。
English
It is the nature of Bodhicitta. Thus, by recognizing conceptual thought as mind, one realizes that the essence of mind is emptiness; by recognizing emptiness as clarity, one realizes the meaning of indivisible emptiness and clarity; by recognizing indivisible self-liberation, one realizes that there is no clinging to anything; the five poisons are also liberated in their own place; the six aggregates are also liberated in their own place; all internal and external discriminations are primordially liberated emptiness. Thus, in the Guhyagarbha Tantra it is said: If one's own mind can see itself, then one does not see anything real or with characteristics, not seeing is the best of seeing. No matter how one looks, it is not permissible, look at the meaning of not looking, not looking is the best of looking. Thus, Orgyen Rinpoche (Padmasambhava) said: Again, the power of one's own awareness also manifests as the five bodies, that is, this wisdom of awareness appears as everything, therefore it is the body of Vairochana. This wisdom of awareness has no basis for change, therefore it is the body of Akshobhya Vajra. That wisdom of awareness has no limit, therefore it is the body of Amitabha. This wisdom of awareness is like a precious jewel, therefore it is the body of Ratnasambhava. This wisdom of awareness accomplishes all meanings, therefore it is the body of Amoghasiddhi. All of them are not separate from the power of one's own awareness. Again, one's own awareness also manifests like the five wisdoms, the essence of awareness is unobstructed and clearly manifest, therefore it is the mirror-like wisdom. Awareness wisdom pervades everything, therefore it is the wisdom of equality. The power of awareness wisdom manifests in various ways, therefore it is the wisdom of discernment. This wisdom of awareness is the seed of all qualities, therefore it is the wisdom of accomplishing activity. All of them also gather in the essence of primordial purity, therefore it is the wisdom of the Dharmadhatu. All of them are the power of one's own awareness, and not elsewhere. Then, showing a golden statue, he said: Now you all look at this beautiful body image! Look at the mind that thinks it is beautiful, the essence of beauty is empty. Then, showing an ugly image like a mask, he said: Look at this ugly and unpleasant image! Look at the mind that thinks it is not beautiful, it is also emptiness. Thus, the two, beauty and ugliness, are equal in taste in the essence of emptiness. All forms, although clearly manifest in the field of eye consciousness, are empty in essence, that is, appearance and emptiness are indivisible.
Chinese
请认识到这一点是毫无疑问的。摇响悦耳的铃铛或笛子、钹，听听这美妙的声音，看看认为悦耳者的心，认为悦耳者那里有实物吗？敲击木头或石头等发出难听的声音，听听这难听的声音对耳朵的伤害，看看认为难听者，没有实物，是空性，这样，声音悦耳与难听两种，虽然听起来各自不同，但本体空性上没有差别。拿出香或香棒，看看认为这香气是香的人，有实物吗？拿出臭椿或不干净的东西，或者大蒜的气味，闻或展示，看看认为这难闻的气味是污秽者的心，香气和污秽两种，本体都是空性平等。展示或说出红糖蜂蜜等即可，吃红糖和蜂蜜和糖等觉得甜吗？看看认为甜者的本体，是空性。如果有苦味药材和烟草、辣椒，就展示，没有就说，吃苦味药材和烟草、辣椒等觉得苦吗？看看觉得苦者，苦和甜本体空性平等。展示绸缎，这绸缎穿在身上觉得柔软吗？看看这样认为者的心，是空性，本体没有成立。展示荆棘或刺，这在身上划觉得粗糙吗？看看认为粗糙者的觉知，柔软和粗糙两种虽然各自存在，但本体空性上平等。你们现在瞬间拥有四大部洲的转轮圣王，具备七宝，寿命是百亿年，供养的上师是无数的佛菩萨，这样好吗？看看认为好者的分别念，没有本体是空性。你们财富贫乏变成乞丐，所有亲戚都死了，自己独自被各种疾病折磨，痛苦吗？哦，看看认为痛苦者，快乐和痛苦两种本体无别是空性。这些的意义是，从《天法·心之宝藏》中，看看这最美的形象，这正是从自己的心中产生，心本身本来就是空性。看看这丑陋的形象，这正是从自己的心中产生，心本身本来就是空性。声音
English
Recognize that this is without a doubt. Ring the melodious bell or flute, cymbals, listen to this beautiful sound, look at the mind of the one who thinks it is pleasant, is there anything real in the one who thinks it is pleasant? Make unpleasant sounds such as hitting wood or stones, listen to this unpleasant sound that harms the ears, look at the one who thinks it is unpleasant, there is nothing real, it is emptiness, thus, the two sounds of pleasant and unpleasant, although they are heard differently, there is no difference in the essence of emptiness. Take out incense or incense sticks, look at the one who thinks this fragrance is fragrant, is there anything real? Take out Ailanthus altissima or unclean things, or the smell of garlic, smell or show it, look at the mind of the one who thinks this bad smell is foul, the two of fragrance and foulness are equal in essence of emptiness. Showing or saying brown sugar, honey, etc. is enough. Do you think it is sweet to eat brown sugar, honey, and sugar, etc.? Look at the essence of the one who thinks it is sweet, it is emptiness. If there are bitter herbs and tobacco, chili, show them, if not, say them. Do you feel bitter when you eat bitter herbs and tobacco, chili, etc.? Look at the one who thinks it is bitter, the essence of bitter and sweet is equal in emptiness. Show silk brocade, do you think this silk feels soft when worn on the body? Look at the mind of the one who thinks so, it is emptiness, the essence is not established. Show thorns or thorns, do you think it feels rough when scratched on the body? Look at the awareness of the one who thinks it is rough, although the two of soft and rough exist separately, they are equal in essence of emptiness. You are now in an instant the Chakravartin king who rules the four continents, possessing the seven precious jewels, with a lifespan of hundreds of millions of years, and the lamas you worship are countless Buddhas and Bodhisattvas, is that good? Look at the conceptual thought of the one who thinks it is good, it has no essence, it is emptiness. You are impoverished and become beggars, all your relatives are dead, and you alone are tormented by many diseases, is that painful? Oh, look at the one who thinks it is painful, the two of happiness and suffering are inseparable, they are emptiness. The meaning of these is also, from the "Sky Dharma, Treasure of the Heart" itself, look at this most beautiful form, this is exactly what arises from your own mind, the mind itself is originally emptiness. Look at this ugly form, this is exactly what arises from your own mind, the mind itself is originally emptiness. Sound