Chinese
是。然而，所谓“不可改造”的词句，指的是基性之实相，即心髓菩提心。本体为空性，自性光明，大悲无碍之智慧三者圆满具足，如实知其如是而得解脱，而非于无中强立为有，或新造，或改良等，任何有分别念之造作皆不可改造。故示现原始之实相不可改造。所谓“不造作”之词句，指的是于道位入定时，不以心之造作而造作，仅是明分，仅是觉性，安住于彼之状态。此二词句，一为示现基性之本然，一为示现入定之方式，仅有极其细微之差别，实则并无任何不同。“广大”一词，在一些古籍中也写作“遍布”或“扩展”，其含义是周遍一切或完全遍布，与通常所说的“普遍遍布”或“广泛扩展”意义相同。也就是说，一切众生因积累了五种或六种俱生烦恼之因，从而产生六道众生的业相。业果成熟后，便在三界轮回中无止境地流转漂泊，这被称为不净之显现。当业相被净化或转化时，便会显现清净之显现。所有这些净与不净的显现，都如同在明亮而清澈的镜面上，可以显现各种善恶因缘之景象一样，在基位之智慧三圆满的殊胜菩提心之界中，可以显现任何二元对立之法。总而言之，一切有情世间与器世间所包含的一切法都圆满于菩提心之中，没有任何法可以超越菩提心。同样，没有任何事物可以不被菩提心所遍及，无论是轮回还是涅槃所包含的任何法。因此，被称为“广大”。所谓菩提心所遍及之广大，并非指菩提心像造物主一样创造一切法，或者以任何造作而使其具有
English
It is. However, the words "unmodifiable" refer to the fundamental reality, the essence of Bodhicitta. Its essence is emptiness, its nature is luminosity, and its compassion is the unobstructed wisdom of the three qualities, which must be understood as they are to be liberated. It is not about imposing existence on non-existence, creating something new, or improving it. Any conceptual effort is unmodifiable. Therefore, the original state is shown to be unmodifiable. The words "unfabricated" refer to the state where, during the path, when one is in Samadhi, it is shown that one should remain in the state of mere clarity and mere awareness, without any mental fabrication. These two phrases, one showing the fundamental nature and the other showing how to remain in Samadhi, have only a very subtle difference, but in reality, there is no difference at all. The term "vast" is also written as "pervading" or "expanding" in some ancient texts, which means encompassing all or completely pervading, the same as the usual "universal pervading" or "widely expanding." That is, all beings accumulate the five or six co-emergent afflictions, resulting in the karmic appearances of the six realms of beings. When the fruits of karma ripen, they endlessly wander and roam in the three realms of samsara, which is called impure appearance. When that karmic appearance is purified or transformed, a pure appearance arises. All these pure and impure appearances, just as various good and bad relational appearances can appear on the surface of a clear and pure mirror, in the realm of the three-fold wisdom of the fundamental state, the noble Bodhicitta, any dualistic phenomena can appear. In short, all phenomena included in existence and non-existence, the container and its contents, are complete in the essence of Bodhicitta, and there is nothing that transcends Bodhicitta. Similarly, there is nothing that is not pervaded by Bodhicitta, whether it is any phenomenon included in samsara or nirvana. Therefore, it is called "vast." The vastness pervaded by Bodhicitta does not mean that Bodhicitta creates all phenomena like a creator, or makes it have
Chinese
不是虚空之义。轮回涅槃二取所显现的一切法，皆是菩提心之妙用与游舞，无碍显现，譬如明镜之面，可显现各种缘起之法。证悟之智慧：即是赤裸显现自明觉之实相，证悟远离造作之本然实相。轮回涅槃之诸法，无不显现为自明觉之音声、游舞与妙用。一切皆是如是之实相，完全证悟，即是对胜妙智慧获得自在。彼乃基位之智慧，体性空性，自性光明，大悲无碍安住之实相，如实证悟本然之状态。于道位时，于住、动、觉三者之中，体验无分别、光明、安乐三者。何时，彼一切皆融入平等无别之大禅定境界。于果位时，法身、报身、化身皆得显现。如虚空中日轮升起，无量光芒同时放射。如是，以如所有智与尽所有智为代表，无量任运成就之智慧功德之聚，无碍显现。离勤：大圆满任运成就之瑜伽，是完全超越或远离身体之行为、语言之念诵、意念之观想等一切勤作。若依大圆满心部之理，则依四禅之次第，趋入离勤任运成就之禅定。若依大圆满界部之理，则依四印瑜伽之次第，趋入无别之禅定。若依大圆满窍诀部之理，则依四种安住方式，修持明觉自性，显现超离心识之胜妙智慧，故说离勤。非是虚空转变之基。虚空并非原始之
English
It is not the meaning of emptiness. All phenomena of samsara and nirvana, the two appearances, are the unobstructed manifestations of the play and dance of bodhichitta, like various interdependent phenomena that can appear on the surface of a clear mirror. Realization of wisdom: that is, the naked manifestation of the reality of self-awareness, realizing the natural state free from fabrication. All phenomena of samsara and nirvana appear as the sound, play, and function of self-awareness. Everything is the reality as it is, and complete realization is to gain mastery over supreme wisdom. That is, the wisdom of the ground state, the essence of emptiness, the nature of clarity, and the reality of unobstructed compassion, are truly realized as the natural state. During the path, among the three of abiding, moving, and awareness, the three of non-conceptualization, clarity, and bliss are experienced. When all of these are completely integrated into the environment of great samadhi of equality and non-differentiation, then at the time of fruition, the Dharmakaya, Sambhogakaya, and Nirmanakaya are manifested. Just as when the sun rises in the sky, infinite rays of light radiate simultaneously, so too, represented by the wisdom of knowing as it is and knowing as many as there are, the collections of infinite spontaneously accomplished wisdom qualities are clearly manifested without obstruction. Effortless: The yoga of the Great Perfection of spontaneous accomplishment is one that completely transcends or is free from all efforts such as physical actions, verbal recitations, and mental visualizations. According to the system of the Mind Series of the Great Perfection, one engages in spontaneously accomplished samadhi free from effort through the stages of the four dhyanas. According to the system of the Space Series of the Great Perfection, one engages in non-dual samadhi free from effort through the stages of the four mudra yogas. According to the system of the Instruction Series of the Great Perfection, one cultivates the nature of awareness through the four ways of settling, and manifests the supreme wisdom that transcends the mind, therefore it is said to be effortless. It is not the basis for the transformation of space. Space is not the original
Chinese
我，菩提心的象征，它显示了遍布一切的空性自性。所谓“天空转变”，是指显现与心识融合之义。虽然显现的万法都未超出菩提心的力量和作用，但突如其来的如云般的遮障，完全遮蔽了如太阳精华般的真实实相，二取显现的各种错觉念头，使轮回如连绵不断的循环般流转，当赤裸裸地认识到这一点时，便会证悟到如广阔无垠的天空般的自性中无二无别的转变，而其基础或根本，则显示为唯有证悟的甚深智慧。或者，菩提心的自性，本来就如天空般安住于遍布一切的空性自性中，如此一来，现在才转变成天空自性的基础，或所要成就的基础，就什么也不是了。自性安住于天空，没有转变成天空的基础。这两句词以肯定存在的语气和否定不存在的语气，从语句的表达方式上来说，前一句是基础，即是根本，后一句不是，即没有任何转变成天空自性的基础，同时显示了两种含义。阿赖耶识法性。按照共同乘的观点，阿赖耶识仅仅是习气的处所，被认为是连接多个刹那的恒常存在。它分为异熟和种子两部分，即果和因的体性。其体性是无记业障，以及遍行五蕴等，所缘是不明显的，以广大器情世界为所缘。因此，七识及其眷属不会从自身的相续中产生，而是将形成后续相似之物的习气分配到阿赖耶识中，就像瓶子的影子一样，在阿赖耶识的每个刹那中产生。它作为轮回的造作者，以及有为的善、不善、无记的依托，包括各种识，因此被称为各种习气的阿赖耶识。此处所说的阿赖耶识法性，是指自性清净的涅槃，即如来藏。
English
I, a symbol of Bodhicitta, which reveals the nature of emptiness pervading all. The so-called "transformation of the sky" refers to the meaning of the fusion of appearance and mind. Although all phenomena that appear in various ways do not go beyond the power and play of Bodhicitta, the sudden obscurations like clouds completely obscure the true reality like the essence of the sun. The various deluded thoughts of dualistic appearance cause samsara to wander in a continuous cycle. When this is nakedly recognized, one realizes the transformation into the state of being inseparable in the nature like the vast and boundless sky, and its basis or root is shown to be only the profound wisdom of realization. Alternatively, the nature of Bodhicitta is originally abiding in the nature of emptiness pervading all like the sky. In this way, the basis for transforming into the nature of the sky now, or the basis to be accomplished, is nothing at all. The nature abides in the sky, there is no basis for transforming into the sky. These two lines use the tone of affirming existence and the tone of denying non-existence. From the expression of the sentences, the former is the basis, that is, the root, and the latter is not, that is, there is no basis for transforming into the nature of the sky, and both meanings are shown at the same time. Alaya-consciousness, the nature of reality. According to the common vehicle, Alaya-consciousness is merely the place of habitual tendencies, and it is regarded as a constant existence connecting multiple moments. It is divided into two parts: maturation and seed, which are the nature of fruit and cause. Its nature is obscured and neutral, and the five omnipresent aggregates, etc. Its object is unclear, and it takes the vast container and sentient world as its object. Therefore, the seven consciousnesses and their retinues do not arise from their own continuum, but the habitual tendencies that form subsequent similar things are allocated to the Alaya-consciousness, just like the shadow of a vase, arising in each moment of the Alaya-consciousness. It acts as the creator of samsara, and the support of conditioned virtue, non-virtue, and neutral consciousness, including various consciousnesses, so it is called the Alaya-consciousness of various habitual tendencies. The Alaya-consciousness nature mentioned here refers to Nirvana, the Tathagatagarbha of self-nature purity.
Chinese
与非造作的功德和自性不可分离，因此与被称为义之阿赖耶的事物是同一个意思。心性虚空菩提界。所谓心，是普遍成为分别二取之基础或根本者。那就像镜子中显现各种美与不美的影像一样。心之自性，是无法被指认为“这个”的。未经观察审视，各种分别念以真真、有有似的姿态无碍地生起。但若加以观察审视，则会发现其是毫无所得的精华，原始清净空性，如同虚空之界。在共同乘的宗义中最为著名的“心性”一词，在秘密真言乘的宗义中，则有大手印、法界、遍一切种殊胜等多种不同的名称。而在阿底瑜伽的语境中，则被称为大圆满、菩提心、大明点、广大遍布、自生智慧等。如是菩提心之界，仅仅是对于原始本基自性大虚空如何存在之状态的一种称谓而已。“远离寻伺之心”，即对于所谓的“如是之法”，执着于“如是”而寻伺；对于所谓的“唯此”，执着于“唯此”而寻伺；对于所谓的“无所执着”，执着于“远离执着之法”而寻伺；对于所谓的“任运成就”，执着于“任运成就之法”而寻伺等等。凡是带有寻伺之心，都无法脱离希望与恐惧的边际。因此，远离寻伺之心，被阐释为显现精华菩提心之根本或基础。不是成就菩提的基础。由于完全远离了寻伺之心，安住于如实了知精华菩提心之大界如何存在之状态中，这才是显现成就大菩提的基础或根本。如果离开了这个基础，就像一个穷人，用珍贵的猫眼石做枕头，即使一生都睡在上面，却因为不知道自己的枕头是猫眼石，而长期遭受贫困的痛苦，最终饥渴交加一样。
English
It is the same as that which is known as the 'basis of meaning' because it is inseparable from the uncreated qualities and essence. The nature of mind is like the sky, the realm of enlightenment. Mind is that which universally becomes the basis or root of dualistic grasping. It is like the various beautiful and unbeautiful images that appear in a mirror. The very nature of mind cannot be identified as 'this'. Without examination or analysis, various thoughts arise unceasingly in the guise of being true and existent. But when examined and analyzed, it is found to be an essence that cannot be found, the original purity of emptiness, like the realm of space. That which is most famous as 'mind-essence' in the common vehicle is known by many different terms in the secret mantra vehicle, such as Mahamudra, Dharmadhatu, and Sarvakara-varopeta. In the context of Atiyoga, it is known as Dzogchen, Bodhicitta, Great Bindu, Great Expansion, and Self-Arisen Wisdom. The realm of such a Bodhicitta is merely a term for the state of how the original ground, the great expanse of nature, is. 'Free from the mind of searching' means searching for what is called 'suchness' by focusing on 'suchness'; searching for what is called 'only this' by focusing on 'only this'; searching for what is called 'unattached' by focusing on a 'dharma free from attachment'; searching for what is called 'spontaneously accomplished' by focusing on a 'spontaneously accomplished dharma', and so on. All that is accompanied by a mind of searching does not go beyond the limits of hope and fear. Therefore, being free from the mind of searching is shown to be the basis or root for the manifestation of the essence of sublime Bodhicitta. It is not the basis for accomplishing enlightenment. Because of being completely free from the mind of searching, remaining in the state of knowing how the great realm of the essence of Bodhicitta is, that is the basis or root for manifesting and accomplishing great enlightenment. If one is separated from that basis, it is like a poor person who makes a pillow out of precious cat's eye stone and spends his whole life on it, but because he does not know that his pillow is cat's eye stone, he suffers the misery of poverty for a long time, and in the end, he is hungry and thirsty.