English
Furthermore, by being immersed in the sphere of great perfect wisdom, from the very beginning, the appearance of objects is naturally separated, and since there is no establishment of terms, there is no field of activity for inner and outer. Since it is free from the four conditions, there is no birth. Since there is no grasping of self and other, self-awareness is unborn and there is no change. Since there is no distinction between knowledge and ignorance, the sun of great wisdom rises and is free from setting, so there is no darkness. Constantly unborn, it is clear in perfect self-awareness, so there is no before or after. Since the terms of appearance and emptiness are inseparable from the beginning, there is no edge or center. Without form and liberated from one and many, there is no self or other. For what is already accomplished, searching does not find it, and it is spontaneously accomplished as a result, so there is no effort or practice. Since there is no distinction between good and bad, there is no acceptance or rejection. Because of the logic of its own nature, in the non-dual essence, it is free from the agent, so it is naturally uncreated. Without obscuration, it is free from arising and ceasing, so it is naturally clear light. Since there is no removal, it is uncorrupted. It does not arise from a cause. It does not arise from conditions, but if it is said in terms of terminology, it has thirty-eight aspects of number. From the beginning, it is the great light that is free from differentiation and free from extremes. This is the common answer to the last two questions. The second part, from "Lankavatara" to "non-attachment," shows that the master of Lanka, what kind of characteristics and nature are there for such a thing, what is there to ask? Because Bodhicitta is neither established nor refuted, it transcends the terms of appearance and non-appearance, and there is no such characteristic and nature, so there is no attachment on any side. The third part is divided into two parts: general presentation and detailed explanation. The first part is divided into two parts: brief presentation and detailed explanation. The first part, from "Thus" to "seeing the essence," shows that, thus, the master of Lanka, those noble beings who abide in the heart of Bodhi, for those who are spontaneously accomplished without attachment, in order to observe and examine the Vajrasattva emptiness, that is, the supreme Suchness, whether they can obtain the meaning of Bodhicitta from it, in order to understand deeply, they said these words. Then he called out, "Hey, noble beings, the five lineages, etc." Then he said: Any mind
Chinese
请问，您见到菩提的精髓了吗？被提问后，那些高尚的人们，从那自然成就的菩提精髓中，这样回答道： 唉！金刚萨埵，尊敬的善知识啊！关于菩提的精髓，考虑到它并非存在于任何地方，我们以非任何事物的本质来思考，以毫不分别的智慧之眼，未曾在任何事物中见到，而是将三界无别的精髓视为了坛城。 又问：如何以不见而见的方式见到呢？回答说：所有显现的事物都已自然安住于此，因此菩提的精髓并非单独可见，而是将一切法都视为这种无有自性的菩提精髓，完全不混杂地见到。 第二部分，从“问”到“是”，阐述了以下内容： 导师问道：菩提的精髓指的是什么本质？ 回答说：尊敬的善知识，菩提的精髓指的是诸佛的秘密，殊胜的意境。这是对本质的阐述。 再次问道：高尚的人啊，殊胜的意境指的是什么？ 回答说：一切法的自性，本来如是，是事物本身的真如。这样回答道。 问道：为什么一切法的自性被称为密咒？这是对密咒定义的提问。 回答说：一切法的自性，那无生之法性，因为它具备九种理由，所以被称为密咒： 任何人都无法看见它，无法以这种方式去分别它，它不是心识的活动范围，无法言说，超越了语言的表达，无法用心去思考，因为它遍及一切而不可思议，难以用心智去衡量，难以用语言去表达。从以上所说的内容中可以理解。 第二部分分为三个方面：基础、道路和结果。 第一部分分为三个方面：本来如是坛城的问答，自性自然成就坛城的问答，根本菩提心坛城的问答。 第一部分是：问：“”，答：“见坛城”。
English
Having asked, "Have you seen the essence of Bodhi as it is?" The noble beings replied from that spontaneously accomplished essence of Bodhi, saying, "O Vajrasattva, noble spiritual friend! Regarding the essence of Bodhi, considering that it does not exist in any place, we think of it as not being anything at all. With the noble eye of wisdom that does not conceptualize anything, we have not seen it in any object, but we see the essence of the three mandalas as inseparable." Again, it was asked, "How do you see without seeing?" In response, they said, "Since all appearing things are naturally settled there, the essence of Bodhi is not seen separately. Rather, all phenomena are seen in their entirety as the essence of Bodhi, which is without such an identity, and without being mixed." The second part, indicated by the section from "Asked" to "Yes," shows the following: The teacher asked, "What essence does the term 'essence of Bodhi' refer to?" They replied, "Noble spiritual friend, the essence of Bodhi refers to the secret, supreme intention of all Buddhas." This is the statement of the essence. Again, it was asked, "Noble being, what does 'supreme intention' refer to?" They replied, "It is the nature of all phenomena, which is the suchness of things as they are." This was the answer given. It was asked, "Why is the nature of all phenomena called mantra?" This was a question about the definition of mantra. They replied, "The nature of all phenomena, which is the unborn dharma nature, is called mantra because it possesses nine reasons: It is not seen by anyone, it is not conceptualized in this way, it is not within the realm of the mind, it is inexpressible, it transcends verbal expression, it cannot be conceived by the mind, it is incomprehensible because it pervades everything, it is difficult to examine with the mind, and it is difficult to show with words. This can be understood from what has already been said. The second part has three aspects: the ground, the path, and the result. The first part has three aspects: questions and answers about the mandala of suchness, questions and answers about the spontaneously accomplished mandala of nature, and questions and answers about the mandala of the root bodhicitta. The first part is: Asked, "...", Answered, "See as mandala."
Chinese
以上显示到“。”。 导师开示道：你们这些善男子，是否见到了所有圣者本然如是的坛城？ 众善男子回答说：我们没有见到所有上师的本性。 开示道：为什么没有见到？ 回答说：因为在任何事物中都无法辨认。 开示道：善男子，你们没有见到一切的本性吗？ 回答说：善知识，我们见到了。 开示道：善男子，你们是如何见到的？ 回答说：一切的本性是，不由作者所造作，不被分别念所玷污，不从因产生，不从缘而生，真实无有增减，如是，不谬误，即是那如是本然的坛城，在远离戏论的状态中圆满地见到。 第二是，导师开示道：“佛”。直到“见到坛城。”。 再次开示道：是否见到了自性任运成就的坛城，原始成佛？ 回答说：没有见到。 开示道：为什么没有见到？ 回答说：因为从对境中解脱，无法辨认。 开示道：没有见到吗？ 回答说：见到了。 开示道：如何见到的？ 回答说：一切不加造作，于如是性中成佛，为了周遍一切，自性任运成就的坛城，在智慧光明之中，不混杂且远离边际地见到。 第三是，导师开示道：“有情”。直到“见到坛城。”。 又开示道：是否见到了于根本菩提心坛城中迷妄的有情？ 回答说：没有见到。 开示道：为什么没有见到？ 回答说：因为本来就无法辨认二元对立。 开示道：没有见到吗？ 回答说：见到了。 开示道：如何见到的？ 回答说：一切本来无二的根本菩提心坛城，心性显空无别的状态中，自显平等性中见到。 这就是阿努瑜伽的究竟见地。 第二个方面分为两个：寻找见地的方法的问答，以及三摩地。
English
That which is shown up to "." The Teacher proclaimed: "Noble men, have you seen the mandala of the natural state of all holy beings as it is?" The noble men replied: "We have not seen the nature of all holy spiritual friends." He proclaimed: "Why have you not seen it?" They replied: "Because it is not discernible in any entity." He proclaimed: "Noble men, have you not seen the nature of all things?" They replied: "Holy spiritual friend, we have seen it." He proclaimed: "Noble men, how have you seen it?" They replied: "That which is the nature of all things is: not fabricated by an agent, not defiled by conceptual thought, not arising from a cause, not born from a condition, genuine without addition or subtraction, thus it is as it is, not mistaken, it is the thusness, the mandala of the natural state, seen completely in a state free from elaboration." The second is: The Teacher proclaimed, "Buddha." up to "Seen as a mandala." Again, he proclaimed: "Have you seen the spontaneously accomplished mandala of the original Buddha?" They replied: "We have not seen it." He proclaimed: "Why have you not seen it?" They replied: "Because it is liberated from the object of negation, it is indiscernible." He proclaimed: "Have you not seen it?" They replied: "We have seen it." He proclaimed: "How have you seen it?" They replied: "All things are uncreated, enlightened in suchness, for the sake of pervading all, the spontaneously accomplished mandala, in the state of pristine awareness and clear light, seen as unmixed and free from extremes." The third is: The Teacher proclaimed, "Sentient beings." up to "Seen as a mandala." Again, he proclaimed: "Have you seen sentient beings deluded in the mandala of the root bodhicitta?" They replied: "We have not seen it." He proclaimed: "Why have you not seen it?" They replied: "Because from the beginning, duality is indiscernible." He proclaimed: "Have you not seen it?" They replied: "We have seen it." He proclaimed: "How have you seen it?" They replied: "All things are primordially non-dual, the mandala of the root bodhicitta, in the state of mind itself, indivisible appearance and emptiness, seen as self-appearance in equanimity." This is the ultimate view of Anu Yoga. The second aspect has two parts: questions and answers on the method of seeking the view, and Samadhi.
Chinese
这是关于三个问题的回答。第一部分：在一段问答之后，（上师）开示说：“善男子”，到“不住”为止，阐述了以下内容：（上师）开示说：“善男子，以见地来确定的菩提心要从何处寻找？”（弟子）回答说：“任何地方都不寻找。”（上师）开示说：“为什么不寻找？”（弟子）回答说：“一切法本来就是菩提心要本身，除了它之外，任何地方都不住，因为无法寻找，所以没有必须在此处安住的确定性。”第二部分分为三个小部分：关于如实性三摩地无勤的回答，关于修习大悲无勤的回答，关于因的三摩地无勤的回答。第一部分：在一段问答之后，（上师）开示说：“善男子，不动”，到“为了不分别”为止，阐述了以下内容：又（上师）开示说：“善男子，法性不动，心是否安住于不分别的状态？”（弟子）回答说：“不入于不分别。”（上师）开示说：“为什么不入？”（弟子）回答说：“因为自心的本性本来就是不分别的，所以现在不需要进入不分别的状态，因为没有能取和所取。如果我的心本来不是不分别的，那么我就会进入不分别的状态。一切本来就安住于不分别的状态，所以超越了进入和不进入。”第二部分：（上师）开示说：“善男子，慈悲”，到“散乱”为止，阐述了以下内容：（上师）开示说：“善男子，由于三者无别，大悲是否普遍显现并想要生起？”（弟子）回答说：“不想要生起。”（上师）开示说：“为什么不想要生起？”（弟子）回答说：“从平等性来看，不像下面那样对境不普遍动摇。”（上师）开示说：“为什么不动摇？”（弟子）回答说：“因为一切本来就是成佛的状态，所以不执著于慈悲的对象。”第三部分：（上师）开示说：“善男子，有情”，到“仅仅为了”为止，阐述了以下内容：（上师）开示说：“善男子，以因的三摩地生起本尊，然后以四种事业为了有情众生的利益而特意行事吗？”（弟子）回答说：“不行事。”
English
These are the answers to three questions. The first part: After a section of questions and answers, (the master) taught, "Noble son," up to "does not abide," which illustrates the following: (The master) taught, "Noble son, from where do you seek the essence of enlightenment that is determined by view?" (The disciple) replied, "I do not seek it from anywhere." (The master) taught, "Why do you not seek it?" (The disciple) replied, "All phenomena are inherently the very essence of enlightenment itself. Apart from that, it does not abide anywhere, because it cannot be sought, so there is no certainty that it must abide here." The second part is divided into three sub-parts: the answer regarding the effortless samadhi of suchness, the answer regarding the effortless practice of great compassion, and the answer regarding the effortless samadhi of the cause. The first part: After a section of questions and answers, (the master) taught, "Noble son, unmoving," up to "for the sake of non-discrimination," which illustrates the following: Again, (the master) taught, "Noble son, does the mind abide in a state of non-discrimination in the unmoving nature of reality?" (The disciple) replied, "It does not enter into non-discrimination." (The master) taught, "Why does it not enter?" (The disciple) replied, "Because the very nature of one's own mind is inherently non-discriminating, so now there is no need to enter into non-discrimination, because there is no grasper and grasped. If my mind itself were not inherently non-discriminating, then I would enter into non-discrimination. Everything inherently abides in a state of non-discrimination, so it is beyond entering and not entering." The second part: (The master) taught, "Noble son, compassion," up to "scattered," which illustrates the following: (The master) taught, "Noble son, since the three are inseparable, does great compassion universally appear and want to arise?" (The disciple) replied, "It does not want to arise." (The master) taught, "Why does it not want to arise?" (The disciple) replied, "From the perspective of equality, it does not universally waver towards objects like below." (The master) taught, "Why does it not waver?" (The disciple) replied, "Because everything is inherently the state of Buddhahood itself, so there is no grasping onto an object of compassion." The third part: (The master) taught, "Noble son, sentient beings," up to "merely for," which illustrates the following: (The master) taught, "Noble son, do you generate deities with the samadhi of the cause, and then specifically act with the four activities for the benefit of sentient beings?" (The disciple) replied, "I do not act."