English
I prostrate to you, the wonderful arising, when abiding within the jewel of Bodhicitta, you are the possessor of co-emergent joy, wonderful! I prostrate to you, for the benefit of the retinue, I prostrate with body, speech, and mind. After prostrating, what is done? In order to inquire about the meaning of Suchness that appears as the support and the supported, and the meaning of the ultimate and conventional Bodhicitta, for the benefit of the mandalas, please explain the nature of Bodhicitta to the compilers and the retinue. This is the retinue initiating the request. In order to show the Suchness of the mandala and the nature of Bodhicitta, then, the Lord of Secrets manifested to Vajra Mind Samantabhadra and said: Great Bodhisattva, I will tell you, listen with body, speech, and mind. Compiler Mind Samantabhadra, you have mustered courage and asked for the benefit of the retinue, well done, well entered into the request. The meaning of the Suchness of the mandala, and the Suchness of Bodhicitta, and the nature of Bodhicitta, this is for all the Victorious Buddhas of the past, and all the Victorious Buddhas of the present, and the Victorious Buddhas who will appear in the future, regarding this meaning, what has not been spoken will be spoken. Why is that? The Suchness of the mandala and the nature of Bodhicitta are beyond expression, and those who become vessels are also rare. Great Bodhisattva, therefore, ask yourself, the Teacher said, and then remained silent. This is because the Suchness and the nature of mind are beyond expression, and because no self-nature is established, therefore he remained silent. In this way, the meaning of not speaking, the five families of the retinue and they also understood, in order to show the exhortation to Vajra Dharma, the compiler of all the Tathagatas, to inquire. From "Immovable" to "from the clarification is shown" is explained. Then, the compiler Vajra Mind Samantabhadra understood the exhortation of the five families of Buddhas and Bodhisattvas, the many retinues Bodhi
Chinese
被加持成为菩提心的容器后，面见本师普贤王如来而安住。面见而安住也是本师，本师也领悟到，为了宣说安乐。之后宣说了世尊等，与“赐予教言”相连。为了宣说请问的意义。金刚意普贤等聚集的眷属们，请听，恳切地劝请后，本师开启了话题。之后，为了宣说“本师如此说道”的意义。菩提心名为等所宣说，菩提心的体性是什么呢？例如，名为言说、思议、分别所不能及。菩提心从处所移动，安住于宝珠之中时，便生起与精液一同产生的喜乐。长久安住于彼时，内外显现的此一切，皆见为自性空性的体性。对于空性的体性，则说为言说、思议、分别所不能及。彼时，便是菩提心的体性。如是，无有能依与所依，超越言说。在那样的时刻，远离了胜义谛与世俗谛的一切名言，因此说胜义谛与世俗谛无二无别。自之身语意金刚者，自身之身语意三者，亦自性本初清净，成为法界，故说为金刚。一作二之业者，一者，即菩提心之自性。作业者，能依与所依二者作业并生起，显现为天众坛城的一切并非无意义，如幻化大道的经文中也说：唉玛，金刚蕴的支分，被称为五圆满佛。诸多蕴界处，皆是菩萨之坛城。地水眼与嘛嘛格，火风白衣度母等，虚空界自在母，三有本初即清净。因此，身语意未成
English
Having been blessed to be a vessel for bodhicitta, one abides having beheld the face of the Teacher Samantabhadra. Abiding having beheld the face is also the Teacher, and the Teacher also comprehends, in order to show bliss. Then, the Blessed One and so forth are taught, connected to "bestowed the teachings." In order to show the meaning of the request. Diamond Mind Samantabhadra and so forth, the assembled retinues, listen, earnestly urged, and the Teacher initiates the topic. Then, in order to show the meaning of "the Teacher spoke thus." Bodhicitta, named, etc., is taught, what is the nature of that bodhicitta? For example, it is called beyond expression, speech, thought, and discrimination. When bodhicitta moves from its place and abides within the jewel, joy arises that is born together with semen. When abiding there for a long time, all that appears outwardly and inwardly is seen as the nature of emptiness by its very nature. For that nature of emptiness, it is said to be beyond expression, speech, thought, and discrimination. At that time, that is the nature of bodhicitta. Like this, there is no support and supported, it is beyond expression. In such a moment, being free from all the terms of ultimate truth and conventional truth, therefore it is said that ultimate truth and conventional truth are non-dual. "One's own body, speech, and mind are vajra," one's own body, speech, and mind are also primordially pure by their very nature, having become the dharmadhatu, therefore it is said to be vajra. "One performs the action of two," one, that is the essence of bodhicitta. "By performing the action," the two, support and supported, perform the action and arise, all that appears as the mandala of deities is not meaningless, as it is said in the tantra of the Great Illusory Net: "Emaho, the limbs of the vajra heap, are known as the five complete Buddhas. All the many realms and elements, are the mandala of the Bodhisattva. Earth, water, eye, and Mamaki, fire, wind, white-clad Tara, the sovereign mother of the sphere of space, the three realms are primordially pure." Therefore, body, speech, and mind are not established.
Chinese
如是宣说。如是，即使以天神之身安住身语意三，然于胜义中未成就。无论何人，于法界中具有觉悟之智慧，彼即于胜义中生起菩提心，如是世尊宣说。此乃胜义谛。才说完，眷属们亦皆领悟，各自于自身语意三门专注，寂然不语。其后，为使结集者等眷属献上证悟之量，其后，献上意为普贤等之证悟量。首先，结集者献上证悟之量。 唉玛吙！善逝薄伽梵！ 诸佛之菩提心， 此难悟之精华， 极不思议无处所。 其中，“唉玛吙”者，结集者向意为普贤者，彼已领悟菩提心，是为殊胜之语。“善逝薄伽梵”者，乃呼唤之语，二取不存之处乃为安乐，于彼处逝没之状态而安住者，即是，唉！薄伽梵，如是呼唤。“诸佛之菩提心”者，所取与能取之边际超越，即是诸佛之菩提心，彼极难思议，远离一切言说，于彼，即是恒常难思议之精华，如是宣说。远离二边，不思议之智慧，任何分别念亦无法动摇，极难证悟，故为极不思议无处所。 如是宣说。各自专注于自身语意三门而安住。 其后，宣说五部眷属献上证悟之量，首先，不动者献上证悟之量。 唉玛吙！能取所取皆已舍， 非言语文字之境域， 法无我性之平等性， 自心本初即不生。 其中，“能取所取皆已舍”者，外在所取之境，除内在能取之心之显现外，别无他处可得。若问，内在能取之心是否存在耶？答曰：非也，内在能取之心亦无自性，刹那坏灭。若问，刹那之
English
Thus it was spoken. Thus, even though the three doors of body, speech, and mind abide in the form of a deity, they are not truly established in the ultimate sense. Whosoever, in the realm of Dharma, possesses the wisdom of awareness, that one generates the mind of enlightenment in the ultimate sense, as the Bhagavan spoke. This is the ultimate truth. As soon as it was spoken, the retinue also understood, and each focused on their own three doors of body, speech, and mind, remaining silent and without speaking. Thereafter, in order for the retinue, such as the compiler, to offer the measure of their realization, and then, to offer the measure of realization of those such as the mind of Samantabhadra. First, the compiler offered the measure of realization. Emaho! Sugata Bhagavan! The Bodhicitta of all Buddhas, This essence difficult to realize, Is utterly inconceivable, without a place. Among these, "Emaho" means that the compiler, to the mind of Samantabhadra, has understood that Bodhicitta, and it is a sacred word. "Sugata Bhagavan" is a word of address, the state where duality does not exist is bliss, and to abide in the state of having gone there is, "O Bhagavan," as it is called. "The Bodhicitta of all Buddhas" means that the mind of enlightenment of all Buddhas is that which transcends the extremes of grasping and being grasped, and it is extremely difficult to conceive, being separate from all expressions. To that, it is said, "This essence is always difficult to conceive." Separated from the two extremes, that non-conceptual wisdom is not moved by any conceptualization, and because it is difficult to realize, it is utterly inconceivable and without a place. Thus it was spoken. Each one focused on their own three doors of body, speech, and mind and remained. Then, it is shown that the retinue of the five families offered the measure of their realization. First, Akshobhya offered the measure of realization. Emaho! All grasping and being grasped are abandoned, It is not the domain of words and letters, The equality of the selflessness of phenomena, One's own mind is primordially unborn. Among these, "All grasping and being grasped are abandoned" means that the external object to be grasped does not exist apart from the appearance of the internal mind that grasps. If asked, does the internal mind that grasps exist? The answer is no, because the internal mind that grasps also has no nature, being destroyed in an instant. If asked, the instantaneous
Chinese
观察诸法，前者已灭，后者未生，现在不住，故成立为空性。若空性以空性之心入驻，则有过失，如何能断除所取和能取？答：并非如此，因为所取和能取二者皆不成立，成立为空性和无我，而所谓的空性和无我也不安住，因为超越了知和言说的边际。如《断除能取所取》中所说：“自心本来未生。”不动佛如是说。之后，遍照佛献上证悟之量，如是说：唉玛吙！诸法皆是空性之主，自性不可言说，不可言说之性遍布于各种诸法之中。所谓“诸法皆是空性之主”，是指内外显现的一切法，其自性皆空，火以火空，水以水空，地以地空，风以风空，色以色空等等，这些在《胜母大般若经》中有广说。因此说“诸法皆是空性之主”，而对于自性未生者，各自的体性是如此这般是不可言说的，因为是自性光明。因此说“自性不可言说”。那么，自性未生者是否不遍及如此显现的万法呢？遍及，因为未生，并非是彻底的空性，而是无碍自生，如灯火与光明般遍布于一切生起之事物中。因此说：“不可言说之性遍布于各种诸法之中。”这是薄伽梵遍照佛所说。之后，珍宝心菩萨献上证悟之量，如是说：唉玛吙！本体平等菩提心，所有被命名的诸法，因为安住于平等性中，故无有平等性之外的他法。所谓“平等性菩提心”，是指如此显现的一切，从原始本初即未生，是法界。在其境界中，佛与有情无二，在其境界中，恒时安住。
English
When examining phenomena, the former has ceased, the latter has not arisen, and the present does not abide, thus it is established as emptiness. If emptiness dwells with a mind of emptiness, then there is a fault of permanence. How can the apprehended and the apprehender be abandoned? The answer is: It is not like that, because both the object to be grasped and the subject that grasps are not established. They are established as empty and without self. And that which is called empty and without self does not abide either, because it transcends the limits of knowledge and expression. As it says in "Abandoning the Grasper and the Grasped," "One's own mind is primordially unborn." Akshobhya Buddha said this. Then, Vairochana Buddha offered the measure of realization and said this: Emaho! All phenomena are the lord of emptiness; one's own essence is inexpressible; that inexpressible nature pervades all kinds of phenomena. The meaning of "all phenomena are the lord of emptiness" is that all phenomena that appear outwardly and inwardly are empty in their essence. Fire is empty by fire, water is empty by water, earth is empty by earth, wind is empty by wind, form is empty by form, and so on. These are extensively explained in the Great Mother Prajnaparamita Sutra. Therefore, it is said, "All phenomena are the lord of emptiness." And for that which is unborn in its essence, it is impossible to say that each individual essence is like this, because it is the self-luminous light of nature. Therefore, it is said, "One's own essence is inexpressible." Then, does that which is unborn in its essence not pervade all the phenomena that appear in this way? It does pervade, because it is unborn. It is not a thorough emptiness, but arises spontaneously without obstruction, pervading all arising things like a lamp and its light. Therefore, it is said, "That inexpressible nature pervades all kinds of phenomena." This was said by the Bhagavan Vairochana. Then, Ratnacitta Bodhisattva offered the measure of realization and said this: Emaho! The essence is the equality of bodhicitta; all phenomena that are named abide in equality; therefore, there is nothing other than equality. The meaning of "equality bodhicitta" is that all that appears in this way is unborn from the very beginning, which is the dharmadhatu. In that state, there is no difference between Buddha and sentient beings. In that state, it abides constantly.