English
The field that increases the earth. All things without exception, There is no dharma other than the Buddha, The Buddha himself has not attained it. Thus it is said. In the mandala of perfect wisdom, Through the union of hearing, thinking, and meditation, Self-arisen Samantabhadra is spontaneously accomplished. This is the supreme samaya of all Buddhas, Which they do not transgress. Whoever has faith in this, All the mandalas of the Buddhas, In all directions, at all times, All the mandalas are approached. They will be regarded as close sons. For as many kalpas as there are dust particles on the earth, Having practiced and consecrated extremely well, Approaching all the mandalas, The fruit is this great secret. In the ten directions of the six realms, All the mandalas of the victorious ones, Past and present, Having approached them, the five kayas are spontaneously perfected. All future beings, too, Will spontaneously attain accomplishment through this. This is the definitive great secret, The fruit is the very path. All the mandalas of the victorious ones, There is no secret meaning apart from this. Even if sought, the victorious ones will not find it. Thus it is said, the mandala of the spontaneously accomplished nature of the ground, is itself the nature of primordial Buddhahood. The path is ascertained through hearing, thinking, and meditation, and through the union of realization and habituation with the meaning of equality, ultimately uniting in reality with the result, as the infallible definition, benefit, necessity, etc., have been clearly shown. The Dzogchen Anu Yoga is: The mandala of the sphere of emptiness, Samantabhadrī, And the mandala of skillful means and bliss, Samantabhadra, are inseparable, which is the mandala of the son, great bliss, bodhicitta. Therefore, that itself is the view of bliss and emptiness, which is determined as the lord of the family and the mandala. The meaning is self-arisen, uncontaminated great bliss, which is the co-emergent wisdom of primordial bliss and emptiness, gathering, dispersing, and abandoning. That itself pervades and follows all dharmas, therefore it is determined that phenomena and samsara are primordially enlightened. Mainly relying on the methods of the completion stage of wisdom, such as the absorption of the elements, The wisdom light that unites the emptiness that arises from skillful means, complete in all aspects, and the bliss that never changes, the inconceivable form of space itself is made the path. That is also the sphere and wisdom are two without difference.
Chinese
大乐菩提心，其自性超越微尘和刹那之法，乃是智慧虚空之形，遍布虚空，持有虚空金刚者。 稳固与变动、轮回与涅槃的一切法都遍及，且一切都不离其自性。 如《总集续》所说： “所谓大乐唯一者， 以唯一之姿，作诸多之舞。” 又如《喜金刚续》所说： “非佛有情众， 一个也不可能。 地狱饿鬼畜生道， 以及天人非天人， 还有人类和， 粪中之虫等等， 为何不知此安乐？ 恒常自性具安乐， 世间何处亦难觅， 他方之佛。 心性即是圆满佛， 无有他佛可宣说。” 特别是具有人身之依，具备六界之金刚身，其脉、明点、气三者，以遍布之法性方式，如油遍布芝麻般存在。 如《自生续》所说： “身上遍布大智慧， 犹如油遍布芝麻粒。 身之光彩与威严， 皆由智慧之湿润所遍布。” 此处，智慧中脉、智慧之气、智慧明点，是作为将微细三门修成三金刚之基础。 应当击中要害的基础是： 光明本初法性，不变大乐之智慧。 如《幻化金刚续》所说： “有情心间所住者， 乃是自生智慧无漏身。 不坏明点大乐者， 犹如虚空遍一切。 不住法身之自性。” 又如《小品自住续》所说： “不坏明点之智慧， 乃是身语意之金刚主。 远离一与多等相， 种种显现不可喻。” 又如《次第五续》所说： “恒常安住于心间， 唯一明点无变异。 彼修习之士夫， 必定生起智慧。” 又如《二观察续》所说： “身上安住大智慧， 一切分别皆断除。 遍及一切事物者， 身中安住非身生。” 如是说。 诸法为空性所遍及， 依靠世俗而确立胜义空性。
English
The essence of great bliss bodhicitta, which transcends the phenomena of dust and moments, is the wisdom with the form of space, all-pervading, the Vajra-holder of space. All phenomena of stability and movement, samsara and nirvana, are pervaded by it, and nothing transcends its nature. As the Kunjyak states: "Wherever there is the so-called great bliss alone, it performs the dance of many with the demeanor of the one." And as the Hevajra Tantra states: "Sentient beings who are not Buddhas, not even one can exist. Hell beings, pretas, animals, as well as gods, demigods, humans, and even worms in excrement, why do they not know this bliss? Always of the nature of bliss, in any realm of the world, another Buddha cannot be found. Mind itself is the complete Buddha; there is no other Buddha to be shown." In particular, the vajra body with the support of a human being, possessing the six elements, its channels, bindus, and winds, abide in the manner of the pervading nature of reality, like oil pervading sesame seeds. As the Rangshar states: "Great wisdom pervades the body, like oil in sesame seeds. The radiance and splendor of the body are pervaded by the moisture of wisdom." Here, the wisdom central channel, the wisdom wind, and the wisdom bindu are the basis for accomplishing the three subtle doors as the three vajras. The basis upon which the essential point should be struck is: the luminous, primordial nature of reality, the unchanging wisdom of great bliss itself. As the Gyutrul Dorje states: "That which dwells in the heart of beings is the self-born wisdom, the uncontaminated form. The indestructible bindu, the great bliss, pervades all like the sky. It is the nature of the non-abiding dharmakaya." And as the Dechung Rangne states: "The indestructible bindu of wisdom is the lord of the vajra of body, speech, and mind. Abandoning the one and the many, it cannot be symbolized by various appearances." And as the Rim Nga states: "The bindu that always dwells in the heart, the one bindu without change, to the person who meditates on it, wisdom will definitely arise." And as the Tagny states: "Great wisdom dwells in the body, completely abandoning all conceptions. Pervading all things, abiding in the body, not born from the body." Thus it is said. Furthermore, all phenomena are pervaded by emptiness, and ultimate emptiness is established based on conventional reality.
Chinese
即使降临于此，空性也不会变成有为法。俱生大乐的智慧遍布万物，即使可以通过具足身之道的种种方法来显现，但智慧本身并非由此而新产生。对此，上下续部等各有差别，对身和明点等有种种不同的阐述，但实际上关键在于唯一的无漏自生智慧。所谓的大乐，指的是脱离了有变化的痛苦的自生无漏之乐，以及空性双运的不可言说、俱生、无为的大智慧，而不是指感受快乐的变化之乐。正如因扎菩提所说：‘两根交合之乐，恶劣之辈说是它，胜者未曾说，彼是大乐体。’又说：‘大乐非无常，大乐恒时常。’因此，就胜义菩提心大乐而言，以及就世俗名相的脉、明点、气三者，以能依所依或者法与法性的方式相关联的缘故。无需依赖外在的生起次第的造作等，内在金刚身的脉气运作等，依靠自身具足方便或他人之身作为使者的道路中的任何一种，击中要害，以气心入一之要诀，气融入中脉，从而以心止息的智慧，以譬喻和意义的光明来显现。那时，八十种自性的分别念及其所依全部融入，光明之界的觉性光芒不间断的自性，以心和智慧的区分来说，是智慧而非心。通过反复习惯于该智慧，从而行进内在的道位，最终通过大欲之道的修持，净化不净气心的白分、红分、气的运作、三现、迁变、细微遮蔽等，从而在最初生起之处，即不变大乐之界中清净或融入，从而显现果位语金刚与无二智慧。如《时轮经》所说：‘何处三界一切显现变化，人主复于何处而融入。’又如《经义集》所说：内外所作
English
Even if it descends, emptiness does not become conditioned. The wisdom of innate great bliss pervades all things, and even though it can be manifested through various methods such as the path of possessing the body, that wisdom itself is not newly born from it. Regarding this, there are various differences in the upper and lower tantras, with various explanations of the body and bindu, etc., but in essence, the key is solely the stainless, self-arisen wisdom. The so-called "great bliss" refers to the self-arisen, stainless bliss that is free from the suffering of change, and the inexpressible, co-emergent, unconditioned great wisdom of emptiness and union. It does not refer to the changing bliss of sensation. As Indrabodhi said: 'The bliss of the union of two faculties, the evil-born say it is that, but the supreme Victor has not said that it is the body of great bliss.' And: 'Great bliss is not impermanent, great bliss is always permanent.' Therefore, in terms of the ultimate bodhicitta great bliss, and in terms of the conventional characteristics of the three: channels, bindus, and winds, due to their relationship as support and supported, or as dharma and dharmata. Without relying on the external generation stage's efforts, etc., the internal vajra body's channel-wind operations, etc., by relying on either one's own body possessing skillful means or the path of another's body as a messenger, striking the essential point, with the key of the wind and mind entering as one, the wind dissolves into the central channel, thereby manifesting the clear light through the wisdom of the mind ceasing, through example and meaning. At that time, the nature of the eighty innate conceptualizations, along with their mounts, all dissolve, the nature of the luminosity of the clear light realm, the radiance of awareness unceasing, in terms of the distinction between mind and wisdom, it is wisdom and not mind. By repeatedly familiarizing oneself with that wisdom, one traverses the inner bhumis and paths, and finally, through the path of great desire, purifying the impure wind-mind's white element, red element, wind's operations, the three appearances, transference, subtle obscurations, etc., thereby purifying or dissolving into the realm of unchanging great bliss, the source from which it initially arose, thereby manifesting the result, the great wisdom that is non-dual with speech vajra. As the Kalachakra says: 'Where all three worlds appear and change, and where the lord of men dissolves again.' And as the Condensed Meaning of the Sutras says: External and internal actions
Chinese
如是等所有岩洞之法，一切菩提心，如实于自性中本然安住，应知此乃续部之义。又如《明点精华续》云：“光明心性者，界与智慧无别，大乐彼由谁修持，果位此生即现证。”如是宣说。大圆满阿底瑜伽者，称为离作任运之见。体性于任何处皆不成立，然于任何显现之基，未曾止息之觉性。本体空性，自性光明，大悲之妙力未曾止息之法性，本自成佛之怙主，自性本然具有。本体之面，轮回涅槃，束缚解脱，边中，净不净等二法之戏论边际皆已远离，故亦不可安立为离边。自性之面，具有身与智慧等众多名言。大悲之面，乃是觉性妙力种种显现之基与门开启者。然彼等亦是超越一异等宗派执着之行境，自性解脱边，广大虚空之中本然安住。是故不清净迷乱之显现，如同梦幻，本体无有，无有所依，本初未曾有。未迷乱之智慧或如来藏者，恒常，稳固，无有变异，垢染本自清净，功德本自增长之无为任运大圆满，从此岸所见之识不可思议，譬如虚空之日。如是若能了悟，则能断绝胎城之相续，故不堕于三界，是故宣说为断绝胎城之见。实则上述自生无漏之智慧，本体自性大悲三者无别，本自任运成就三身之体性。彼之妙力所显现之游舞，显有轮回涅槃之诸法，一切本自胜者之身语意金刚之自性，或未曾超离坛城。总持中云：“嗟！导师之导师，总持王，心要身之坛城安置者，如何显现而安住之诸法，皆安置于无生法界之自性中。如何声闻而安住之诸法，皆于无生界。”