English
Therefore, merely obtaining the essence of my realm of activity, it will become clear as the spontaneously perfect jewel itself. As it says there: "The person who obtains the jewels of the three realms will accomplish everything as desired. This realm will become a wish-fulfilling jewel." This is not like something becoming from nothing, but rather refers to the natural arising of the meaning of what is. Therefore, there is no need to accumulate accumulations immediately, nor is there anything to seek. No matter what is done or enjoyed, it will not become a waste. The mind of enlightenment is enlightenment itself. Without accumulating accumulations, everything is perfected all at once. By praising oneself in one's own heart, the essence of accomplishment will not be wasted. By accomplishing oneself in one's own heart, thinking of it, the spontaneously accomplished body arises. Therefore, if one possesses that meaning, one will not be seized by demons. It also says there: "The actions of the mind of enlightenment are like a wish-fulfilling tree, constantly with the bliss of enlightenment, it becomes the essence of supreme enlightenment." These meanings and so on, are widely taught. However, for what is naturally and spontaneously accomplished by oneself and others, who would fixate on it, and what would one look at? If one does not look at or think about anything, nor seek any meaning, then seeing spontaneous accomplishment is the unerroneous view of original purity. Thus, one should only meditate on self-illumination. The fault of not realizing this is: Near the end of the five hundred years, a person who offered the Dharma with extreme devotion said that even so, because of clinging to the ground, there is no benefit. They said that there is an easy method of practice, namely, clinging to an object. This is like using the first key to open the door of a treasury. Hoping for spontaneous accomplishment through the method of fixation is a mistake. Therefore, if one does not realize this, there is no method of liberation, and one's efforts are in vain. As it says in the King of Space: "For the great method of natural spontaneous accomplishment, artificial actions and behaviors are not the great method. If one clings to the cause and does not separate from the behavior of the method, then what is the use of the great method of non-thought?" From this, it is clear that this is very mistaken. Therefore, the view of the supreme great yoga is the view of the great Vairochana. The view also has an unerroneous meaning, and it also has an erroneous meaning of not realizing. Among them, the unerroneous meaning is the great all-encompassing judgment, which has three types. What is "wa"? It is all phenomena included by oneself and others.
Chinese
并且，对于所有自我和显现为自我的事物，不改变不掺杂，原本自明为不住之智慧自性，甚至不能用“大自性”这个词来表达，因为它超越了用语言和文字表达的范畴。那么，如果连用词语来表达的必要都没有，那又如何呢？为了使对大乘有信心的初学者们，从执着于其他道路和期望其他果实中解脱出来，才使用了“自清净”这个词。实际上，本体中自然不存在自我与他者的虚构。因此，在大自性的状态中，不使用其他法，而是自性的遮蔽。为什么呢？在《总集经》中说：“自我存在，他者不存在，自我与他者大，因为自然成就而存在，在普贤的状态中，因为唯一，所以无他者。”通过这个意义，对于自然清净的自我与他者的显现执着，无我的大我即是大自性。而且，为了不以自我为目的去追求果实，也不去寻找其他道路，所以才说大自性。如果说，作为果实的佛陀的本体，不是在自我之外，那么，瑜伽成就的大论中说道：“善男子们，如何成就菩提之心？回答说：无法成就。说道：为什么无法成就？回答说：因为原本就是成就的。说道：那原本是如何成就的？回答说：因为不是从他者而来，而是从自身而生，没有作为，并且是自生的，所以确定是原本就证得的。”如是说。因此，不需要去成就和寻找。在《见解法性云》中也说：“从迷惑中产生的众生，以及从证悟中产生的佛陀们，如果与自我的本体相比，全部无余地都包含在自我之中。”如是说。而且，这不是说将一个存在之他者包含在自我之中。在《大虚空》中也说：“无论在何处，一切显现和行为都从自我中产生。”因此，显现即是显现的终结，一切都是大自性的自显现，最终是在自性中享受自性。又说：“如虚空般无边无际，不是依赖他者而改变的法，以无与伦比的智慧。”
English
And, for all selves and things that appear as self, without changing or mixing, the original self-manifestation as the nature of non-abiding wisdom is not even expressed by the term "Great Self," because it transcends the category expressed by words and letters. So, if there is no need to express it in words, then what? In order to liberate the beginners who have faith in the Great Vehicle from clinging to other paths and expecting other fruits, the term "self-purification" is used. In reality, the fabrication of self and other does not naturally exist in the essence. Therefore, in the state of Great Self, other dharmas are not used, but the obscuration of self-nature. Why? In the General Collection Sutra, it says, "Self exists, other does not exist, self and other are great, because they exist naturally, in the state of Samantabhadra, because of oneness, there is no other." Through this meaning, for the naturally pure appearance of self and other, the great self without self is the Great Self. Moreover, in order not to pursue the fruit for the sake of self, nor to seek other paths, it is said to be the Great Self. If the essence of the Buddha as the fruit is not outside the self, then, in the great discourse of Yoga accomplishment, it is said, "Good men, how to accomplish the heart of Bodhi?" They replied, "It cannot be accomplished." He said, "Why cannot it be accomplished?" They replied, "Because it is originally accomplished." He said, "How is it originally accomplished?" They replied, "Because it does not come from others, but arises from itself, without action, and is self-born, therefore it is certain that it is originally attained." Thus it is said. Therefore, there is no need to accomplish and seek. In the Cloud of the Nature of View, it is also said, "Beings arising from delusion, and Buddhas arising from realization, if compared with the essence of self, all without remainder are contained in the self." Thus it is said. Moreover, this is not to say that one existing other is contained in the self. In the Great Space, it is also said, "Wherever and in whatever, all manifestations and actions arise from the self." Therefore, appearance is the end of appearance, everything is the self-manifestation of the Great Self, and ultimately it is enjoying self in self. Again, "Like space, it is boundless, not a dharma that depends on others and changes, with incomparable wisdom."
Chinese
凭借自己的力量从觉性中， 佛法不会从其他地方产生。 因此，显示了从大自在的智慧中，没有其他的道和果。在《装饰》中说：大自在，一切聚集的吉祥， 一切聚集是生命的至高。 《顶髻生起》中说：是诸佛众一切聚集的主尊， 是内外秘密坛城的一切之主。 《安乐遍满》中说：因为没有希求所以在自身圆满， 因为没有言说所以是瑜伽之主。 至尊上师说：极其瑜伽天中之天， 瑜伽之中也是瑜伽胜， 从圣者之中也是圣者， 金刚胜者一切之祖。 至尊上师普贤。 因此，一切之大自在，胜者总集的总祖，被称为乘之生处。像这样，因为无法理解成佛的意义，所以见到的大士是，觉性本来成佛，胜者总集圆满，是自性身。《奇妙》中说：因为领悟菩提心的意义， 是诸佛的一切自性身， 我乃诸佛的一切坟墓， 大坟场我乃是主。 因此，胜者总集聚集和生起。因为大自在无与伦比，所以具有大我慢，没有对治，以及是功德的自性，所以是大我慢，我也被说成是至上。《如果》大自在是一切的生处，那是怎么样的呢？所有的分别念，好念头坏念头都是显现的虚假，大自在是谁也没有分别念的，所以没有显现，一切的更早之前就已经存在，所以从总集中升起也没有阻碍。它本身说：大菩萨，在千百万亿劫之前， 我独自在之前生起， 从生起中我也是最先， 诸佛的身语意， 因为在我之中生起， 大菩萨的意即是， 我的大加持力， 三世诸佛的一切， 以及大瑜伽一切聚集， 如实显现光芒。 如果以无明来理解这个意义，因为自性是大自在，所以果位安住在佛地。
English
By the power of one's own awareness, The Dharma does not arise from elsewhere. Therefore, it shows that from the wisdom of the Great Self, there is no other path and fruit. In "Adornment" it says: Great Self, the glory of all gathered, All gathered is the supreme of life. In "Crown Arising" it says: It is the chief of all the gathered assemblies of the Victorious Ones, It is the lord of all outer, inner, and secret mandalas. In "Bliss Abundant" it says: Because there is no desire, it is complete in itself, Because there is no expression, it is the lord of yoga. The venerable and holy one says: Extremely yogic, the god of gods, Among yogas, it is the supreme yoga, Among the noble ones, it is the noblest, Therefore, the Vajra Victorious One is the ancestor of all. The venerable and holy Samantabhadra. Therefore, the Great Self of all, the general ancestor of the total collection of victors, is said to be the source of the vehicle. In this way, because the meaning of becoming a Buddha cannot be understood, the great being who is met is: Awareness is originally enlightened, the total collection of victors is complete, it is the essence-body. In "Wonderful" it says: Because the meaning of the mind of enlightenment is realized, It is the essence-body of all Buddhas, I am the tomb of all Buddhas, The great charnel ground, I am the lord. Therefore, the total collection of victors gathers and arises. Because the Great Self is unparalleled, it possesses great pride, has no antidote, and is the nature of qualities, therefore it is great pride, and I am also said to be supreme. If the Great Self is the source of all, how is that? All discriminations, good thoughts and bad thoughts, are fleeting appearances, the Great Self is not discriminated by anyone, therefore there is no appearance, it has existed before everything, so there is no obstacle to arising from the total collection. It itself says: Great Bodhisattva, hundreds of millions of eons ago, I alone arose before, From arising, I was also the first, The body, speech, and mind of the Buddhas, Because they arise in me, The mind of the Great Bodhisattva is, By my great blessing, All the Buddhas of the three times, And the great yoga all gathered, Manifestly shines like light. If this meaning is understood with ignorance, because self is the Great Self, therefore the fruit abides in the ground of Buddhahood.
Chinese
不欺骗。在那里面说：通达此义的瑜伽士，不住于佛的境地，一切境地都是我的心，一切众生都从我而生。又在那里面说：即使以极快的速度逃到没有边际的地方，也无法逃出我的法性界限。超越有无空性与我相合。因此，菩提心从边际解脱，请证悟我吧！又，一切的殊胜身，开启智慧之面，对于愚痴迷惑的实执，以及贪欲之心的众多大血，彻底摧毁一切的阿赖耶，与我相合。因此，不舍弃而摧毁一切烦恼和习气，也是大自在。在说了这些之后，又说：阎罗王在这里杀害一些天人和人类，虽然大家都说杀戮令人恐惧，但对于吞噬一切动与不动，令人恐惧的我来说，又能做什么呢？即使吞噬一切佛，也融入于我。现在仍然吞噬一切众生，是遮蔽还是出生，都与我相合。摧毁自明，繁衍众多子嗣的母神，对于难以超越的我来说，普贤王如来又能做什么呢？这样说，即使在那里发生，也仅仅是刹那间，佛陀已经证悟并亲眼见到了，即使已经成为大自在，也已经吞噬了，即使显示仍然吞噬众生，但在本质上没有不包含在那里的。因此，这是诸佛之母。又说：坛城，坛城，所谓的坛城，圆满的坛城都汇集于我。像这样，自生的智慧大自在，不是不舍弃因缘，也不是不生起，而是在一切中也不安住于自显现，如《金刚布置》中所说：从心中生起真实智慧，同样，安立名称是为了自显现的意义。生起安乐和痛苦，生起法和佛的智慧，僧伽也是如此。从此生起度母等，菩提和莲花生。从那里开始，同样的行为和不行为，一切一切都会生起。像这样，证悟大自在，是自性中自然到来的证悟。
English
Do not deceive. In that, it says: The yogi who understands this meaning does not abide in the realm of the Buddha; all realms are my mind; all beings are born from me. Again, in that, it says: Even if one flees with great speed to a place without end, one cannot escape from the realm of my Dharma-nature. Transcending existence, non-existence, and emptiness, it merges with me. Therefore, the Bodhicitta is liberated from the limits; please realize me! Furthermore, the supreme body of all, having opened the face of wisdom, for the delusion and confusion of clinging to reality, and for the many great bloods of the heart of desire, utterly destroys the Alaya, merging with me. Therefore, destroying all afflictions and habitual tendencies without abandoning them is also the Great Lord. After saying these and so on, again: Yama, who here kills some gods and humans, although everyone says that killing is terrifying, what can be done to one like me, who swallows all that moves and does not move, the terrifying one? Even if all the Buddhas are swallowed, they are absorbed into me. Now still swallowing all beings, whether obscured or born, merges with me. The mother who destroys self-awareness and propagates many offspring, what can Samantabhadra do to one like me, who is difficult to overcome? Thus it says, even if it happens there, it is only for a moment; the Buddha has realized and directly seen it; even if one has become the Great Lord, one has already swallowed it; even if it shows that it still swallows beings, in essence, there is nothing that is not contained there. Therefore, this is the mother of all Buddhas. Again, it says: Mandala, mandala, the so-called mandala, the complete mandala is gathered in me. Like that, the self-born wisdom, the Great Lord, does not abandon causes and conditions, nor does it not arise, but in everything, it does not abide in self-appearance. As it is said in the Vajra Arrangement: From the mind arises true wisdom. Likewise, establishing names is for the meaning of self-appearance. Happiness and suffering arise. Dharma and the wisdom of the Buddha arise. The Sangha is also the same. From this arise Tara and others, Bodhi and Padmasambhava. From there, likewise, all actions and non-actions, everything, everything will arise. Like that, realizing the Great Lord is realization that comes naturally in its own nature.