English
Its nature is: neither male nor female, nor hermaphrodite, neither with characteristics nor lineage, neither color nor shape, neither a place nor anything. Thus it is said. The vehicle of Bodhicitta is: pervading all and not abiding, neither color, shape, nor any lineage. Thus it is said. In the Garland of Views, it is said: The reason for the nature of Dharma, all is the clear light of yoga, the nature is beyond suffering. Thus and so on, it is said. These and so on, are extensively taught in the great yoga tantras. Such self-awareness is not the awareness that takes the realm as its object, for it is also the realm of Dharma, because its essence cannot be grasped and no boundaries can be discerned. The tantra says: Realm and the wisdom of realm, are merely self-awareness. Thus it is said. Then, how to seek the meaning of Bodhi? From where to seek Bodhicitta? If sought from existence, it becomes superimposition; if sought from non-existence, it becomes defamation; if sought from both existence and non-existence, it becomes unexplainable. Applying this meaning, if one seeks from existence without error, it is similar to the eternalism of non-Buddhists. Although self-awareness is not empty-good, it becomes a view of superimposition by attributing existence to what is without essence. If it is said to be non-existent, it is similar to the annihilationism of non-Buddhists, like saying that Bodhicitta does not exist without any obstruction, it becomes a view of defamation. If it is said that neither is the case, then it becomes unexplainable. When asked thus, the answer is: Self-awareness, Bodhicitta, is neither of the two, nor is it abandoning the two, it should be sought from the nature of all things. The nature of all things is that self-awareness is without cessation, therefore it is not annihilationism, nor is it eternalism, it is only that which is clear and non-conceptual in everything. Therefore, self-awareness, Bodhicitta, is the non-erroneous Suchness. One should have great confidence in this. Khenpo Ngakchung's "Po Lala" says: The intention of the secret of the Buddhas, great yoga is to view method and wisdom as non-dual. Thus it is said. Their system is that everything arises from the nature of self-awareness, Bodhicitta, as enlightenment, and the unobstructed arising of anything is method. On that basis, from the perspective of what one's own nature is like.
Chinese
是知识即是智慧。在《百法》中说，方便与智慧无二的理由是：显现不遮止是方便，无自性是智慧。如是，一切显现，即使以现量见到，显现本身也无自性，那即是大智慧。因此，将一切显现存在视为方便与智慧无二而证得佛果，若视为一种显现，则与智慧相离；若视为无自性，则与方便相离。那既不是舍弃，也不是不舍弃，其体性什么也不是，即是无二。不仅如此，法蕴、处、界一切皆是自性自明，本来就是本尊和本尊母，身语意之手印自生是方便，而其体性超越一与多，不可思议是智慧，如是无二，显有轮涅从方便与智慧无二之状态中未曾动摇而证得佛果。又是，在显有成就之教言中说，胜者的自性是方便之父，其无自性是母之法界。又在教言总集中说，从法界生法界，不是生源之因，而是圆满之因。在方便之手印中显现，从方便生法界，在母之手印中显现，以法界与法界之智慧力，菩提心妙，坛城不可言说。结合这些来说，方便智慧也只是暂时在名言上区分，体性上，法界智慧本身显现为方便和智慧，方便智慧本身是法界智慧的自性，因此，即使是道之各别了知的智慧，也未曾区分体性基础不一，即使是胜者本身的遍知智慧，也未曾了知未曾见到自续各别之间的差异，因此，此义本来就在无二中成佛，未曾改造，未曾被作者所作，未曾被聪明者所欺骗。本来就是如此成佛的自明，对于有缘者来说，是如实降临于其上而证悟。在那样的状态中，自他无二，因为是一体，所知能知也从根本上不存在，是自明自显。如是之义应当修习。如是说。咒师嘎瓦·贝则的观点，以及一些格西
English
Knowledge is wisdom. In the Hundred Dharmas, the reason for the inseparability of skillful means and wisdom is: appearance without obstruction is skillful means, and no self-nature is wisdom. Thus, all appearances, even if seen by direct perception, have no self-nature in appearance itself, and that is great wisdom. Therefore, considering all appearances and existence as inseparable from skillful means and wisdom to attain Buddhahood, if viewed as an appearance, it is separated from wisdom; if viewed as no self-nature, it is separated from skillful means. That is neither abandoning nor not abandoning, and its essence is nothing, which is non-duality. Moreover, all aggregates, elements, and sense bases are the essence of self-awareness. From the beginning, deities and consorts, the mudras of body, speech, and mind, arise spontaneously as skillful means. And that essence transcends one and many, being inconceivable as wisdom. Thus, being non-dual, the wheel of samsara and nirvana does not move from the state of inseparability of skillful means and wisdom and attains Buddhahood. Furthermore, in the teachings on accomplishing appearances and existence, it is said, 'The nature of the Victorious One is the father of skillful means, and its lack of self-nature is the realm of the mother.' Also, in the general collection of teachings, it is said, 'From the realm arises the realm, not the cause of the origin, but the cause of completeness. It is clear in the mudra of skillful means. From skillful means arises the realm, clear in the mudra of the mother. With the abundance of the realm and the wisdom of the realm, the supreme Bodhicitta, the mandala, is beyond words.' Combining these, skillful means and wisdom are only temporarily distinguished in name, but in essence, the realm of wisdom itself manifests as skillful means and wisdom, and skillful means and wisdom themselves are the nature of the realm of wisdom. Therefore, even the wisdom of individual discernment on the path does not distinguish the essence of the foundation as being different, and even the omniscient wisdom of the Victorious One himself does not know or see the differences between individual self-continuums. Therefore, this meaning is originally enlightened in non-duality, without being modified, not done by the doer, and not deceived by the clever. The self-awareness of being enlightened in such a way from the beginning is realized by those who are destined to fall upon it as it is. In that state, self and other are non-dual, because they are one, and the knowable and the knower do not exist from the beginning, being self-aware and self-illuminating. That meaning should be meditated upon. So it is said. The view of the mantra practitioner Kawa Peltseg, and some Geshes
Chinese
认为嘛哈瑜伽的见解应视为大自在。从法理上讲，无论五蕴、十二处、十八界、地水火风如何显现、如何存在，本来就是自性的觉性菩提心。为什么呢？因为一切都没有自性，不是从我之外而来，不是二元的，就是自性，本体是一。口诀窍诀中说：嘛哈瑜伽的见解应视为大自在。从窍诀上讲也是如此。像大自在一样看待，比如像大地之王一样，因为自性觉性能够主宰一切法。如何主宰呢？就像世间的主人享用财富一样，这里不是二元对立的父母，而是自性觉性显现一切，生起一切。在道位时，刹那间也能显现和生起许多化身和坛城，也能刹那间使之不显现等等。因为这是心性的本体自明自显，所以称为主宰。心髓大自在的理证中说：因为主宰自身而享用自身。请益答复中说：证悟和禅定的国王的心和身，恒常不会沮丧，没有希求。像伟大的国王一样镇压大地，命令和控制一切。这样说。这里如果不错谬地了悟五毒烦恼等的意义，道和成就也不用从其他地方希求，而是从自身而来。三门显现为身语意的印契，金刚三的成就不在别处。不仅如此，寂静和忿怒等呼吸的坛城等也不是自生的，不是从他处而来，不是其他人安立的，而是自己的觉性菩提心。其中说：生起的身和大手印，因为与心的状态平等，所以不是身体本身。坛城化身展开和安立也是禅定的状态，所以是自己的心。肢分大自在自性的理证中说：因为一切都是我，所以对一切没有贪恋和执着。这样说，总而言之，大自在就是佛。那么，大自在是指什么呢？就是自性觉性，一切法的如是。
English
The view of Mahayoga is considered to be seen as the Great Self. From the perspective of Dharma reasoning, no matter how the aggregates, elements, and sources appear or exist, they are inherently the self-aware wisdom of Bodhicitta. Why is that? Because everything lacks inherent existence, is not separate from oneself, is not dualistic, is the self, and has one essence. The instructions from the Empowerment Instructions state: 'The view of Mahayoga is to be seen as the Great Self.' According to the instructions, viewing it as the Great Self is like a great sovereign king, because self-awareness dominates all phenomena. How does it dominate? It is like a lord enjoying wealth in the world; here, there is no duality of parents, but self-awareness itself arises in every way and manifests in every way. During the path, in an instant, many emanations and mandalas arise and manifest, and in the same instant, they become imperceptible, and so on. Because the essence of that mind is self-luminous, it is called domination. The reasoning of the Great Self of Essence states: 'Because of dominating oneself, one enjoys oneself.' The Requested Reply states: 'The mind and body of the king of realization and samadhi are always without discouragement and without longing. Like a great king, suppressing the earth, he commands and controls everything.' It is said that if one realizes the meaning of the five afflictions, etc., without error, then the path and accomplishments are not sought from others, but from oneself. The three doors are clear as the mudras of body, speech, and mind, and the accomplishments of the three vajras are not elsewhere. Moreover, the mandalas of peaceful and wrathful deities, etc., which exhale breath, are not self-existent, do not come from elsewhere, and are not established by someone else, but are one's own awareness, Bodhicitta. It says: 'The body of arising and the Great Mudra are not the body itself because they are equal to the state of mind. The unfolding and arranging of the mandala of emanation is also the state of samadhi, so it is one's own mind.' The reasoning of the limb, the Great Self, the nature of the self states: 'Because everything is me, there is no longing or attachment to anything.' It is said that, in short, the Great Self is the Buddha. So, what is the Great Self referring to? It is the self-aware wisdom, the suchness of all dharmas.
Chinese
自身即是大明点法身，其中轮回的法身和苦乐的相状无论显现多少都无有分别。如《幻化上师续》中也说：“显有世间诸多色，定是明点之正道，为利有情所宣说，九与千八十四数，无有菩提心之外，具足因缘所依缘，定是明点之法界。”如是说故，道的法丸也是在自性上轮转也是成佛。众多忿怒众的聚集和散布，也融入幻化菩提心中。如是说故，坛城和化身丸皆是自性智慧，开示并非他者。那些意义广泛出现。因此，见解和灌顶和誓言和供养事业等道的法无论有多少，以及所化有情众生住所和所依无论有多少，以及果位佛的功德无论有多少，也不要看成是自性之外的。那么大自性的体性是怎样的呢？那是所有一切也都是自显现，本体的相状没有这样的做法，处于远离边和中央的超越解脱之状态，任何事物也无法触及的道路，安住于大清净之中。那么，是舍弃事物之后清净呢？还是不舍弃而清净呢？如果这样问，回答说：此处不是舍弃二取事物之后而清净，而是以自性之理，一切皆是本来未作而清净。章节中说：“所谓一切清净者，并非事物显现清净，显现受用中即清净。”如是说，通达一切的本体本来清净的大自性之义，在修习之时，对于那个意义，心也不要执着任何事物。如是说，如此认为，善知识根巴华扬认为。有些人口中说，认为玛哈瑜伽以无二的方式观察，法类，有为法和无为法等一切都是自之觉性，本体没有这样的做法，没有的同时，也显现为天众坛城等，所以中央也没有，那个意义就是非有非无的不可言说，《萨瓦布达》（梵文：Sarva Buddha）中说：并非是有。
English
The self is the great bindu Dharmakaya, in which the Dharmakaya of samsara and the characteristics of suffering and happiness appear without distinction. As it is said in the *Magical Lama Tantra*: "The many colors of appearance and existence are definitely the path of the great bindu. What is taught for the benefit of beings, the nine and the eighty-four thousand, is none other than bodhicitta. With causes, conditions, support, and acceptance, it is definitely in the realm of the great bindu." Therefore, the dharma pills of the path, revolving on the self, are also enlightenment. The gathering and scattering of many wrathful deities also dissolve into the magical bodhicitta. Thus, the mandala and the emanation pills are shown to be self-awareness, not other. Those meanings appear extensively. Therefore, do not regard the many dharmas of the path, such as view, empowerment, vows, offerings, and activities, the many sentient beings to be tamed, along with their abodes and supports, and the many qualities of the victorious fruit, as other than the self. Now, what is the nature of that great self? It is that all of those are self-appearing, and there is no such thing as the nature of the essence. It abides in the great purity, in a state of transcendence and liberation, free from extremes and center, untouched by anything. Now, is it pure after abandoning things, or is it pure without abandoning them? If asked, the answer is: Here, it is not pure after abandoning the two kinds of things, but by the reason of self-nature, everything is pure from the beginning without being made. In the chapter it says: "What is called all pure is not the purity of the appearance of things, but it is pure in the appearance of enjoyment." Thus, having understood the meaning of the great self, the essence of all things, which is pure from the beginning, at the time of meditation, do not focus the mind on anything in that meaning. Thus it is said, and thus it is held by the virtuous friend Genpal Yang. Some say that they consider Mahayoga to be viewed as non-dual. The dharma category, all conditioned and unconditioned things, etc., are one's own awareness, so there is no such thing as this kind of essence. Even though it does not exist, it also appears as the mandala of deities, etc., so there is no center. That meaning itself is the inexpressible non-duality of existence and non-existence. In the *Sarva Buddha* (Sanskrit: Sarva Buddha) it says: It is not existence.