English
Listen a little to the meaning of this, The Bodhicitta that has no object of focus, Freed from the two, grasper and grasped, Having abandoned the sound of words and terms, If that itself is clear and unscattered, It is the nature of unborn reality. Thus it was said. Again, this is placed for the sake of the meaning of intention. Meditating on this without error, In a future life, it will repay. Thus it was said. There, the king of Dakis asked in the evening: Sentient beings are not attached to the five qualities of desire, and in that state they are pure. Is the enjoyment of the complete enjoyment body the same or different from enjoyment? Vairochana replied: Without abandoning the qualities of desire, there is complete enjoyment. The five qualities of desire are the realm of the Tathagatagarbha. Abandoning and not abandoning, if one realizes the meaning of non-duality, no matter how one enjoys, it is the supreme enjoyment. Thus it was said. Again, King Rahubi asked Vairochana: The alaya-vijnana is the dharmadhatu. What is the meaning of saying this? Vairochana replied: The alaya-vijnana is one's own mind. Apart from the uncreated mind, there is no other dharmadhatu. Therefore, the realm and the alaya-vijnana are dharmas without difference. Cutting off the root, one abides in non-duality. Non-dual uncreated is the teaching of Atiyoga. Thus it was said. The king again asked: Ignorance and wisdom are not different. What is the meaning of saying this? Vairochana replied: At the time of awareness, wisdom arises in the realm. At the time of ignorance, wisdom appears as samsara. Although there is a great difference between awareness and ignorance, all the Buddhas of the three times do not change from the great realm itself. At the time of ignorance, it is the alaya. There is no change from the dharmata realm. If it is transformed into awareness, it is the great bliss dharmakaya. Thus it was said. The king again asked: The most secret of secrets, the supreme yoga, if it is cut off by view, how is it cut off? Vairochana replied: The supreme vehicle, the secret mantra, the dharma of the fruit, although the unborn vajra appears manifestly, it is not realized by all. The meaning of the secret mantra fruit is exhausted. Even if someone masters all the vehicles, they will not gain even a little. Therefore, the secret mantra supreme vehicle is said to be extremely supreme. Thus it was said. The king again asked: Yangdak and, Mahayoga and, Anuyoga and, Ati
Chinese
有人问，四瑜伽在究竟上有差别吗？ 毗卢遮那回答说： 自生无缘法界一切之界域， 若四瑜伽之见行未成就， 则平等明之深奥不能悟， 见行成歧途则不见其真。 阿底大乘菩提心髓此， 任运成就故离见行二者。 无二故本自平等而住， 遮亦非遮大乐任运成， 故无见与行之名言。 超离界与智慧之词语。 如是说。 国王又问： 顿渐二者的见解与阿底瑜伽的见解哪个高？ 毗卢遮那回答说： 见之究竟皆法味一体， 然入门之处不平等。 顿渐等三顿悟者， 为度化众生之引导处， 说是当下即可得果。 说是究竟顿悟乃因之法， 轮回之法以方便而行， 离空性之声之二障后， 纵经劫亦欲菩提义， 虽信受大乘亦发愿， 然何能测度大圆满之深奥？ 阿底大圆满乃乘之主， 乃一切解脱之究竟， 自性任运成就如意宝之身。 如虚空般为一切之基， 然平等而不杂，差别不可思议。 顿渐立空性为宗，与彼 见行等一切差别皆弃舍， 超离见之空性之名言。 行为普贤行普及一切， 见行二者亦无为任运成。 如是说。 国王又问： 相比嘛哈瑜伽，如果修持本尊瑜伽，修持见解，如何修习禅定？ 毗卢遮那回答说： 从无生界中生出种种神变， 从显现世间明现为本尊之身， 身体之动作为手印之身显现， 语所说皆为法身之语， 手所持皆为誓言印。 器情轮回涅槃显现世间一切， 仅是了知为大印之本尊身， 则一切无为明现于自性界中。 此乃究竟之密意。 如是说。
English
When asked if there was a real difference between the four yogas, Vairochana replied: The expanse of the spontaneously arising, non-objective dharmadhatu of all things, If the view and conduct of the four yogas are not accomplished, The depths of clear equality will not be understood, View and conduct become disparate, and that itself is not seen. This Ati Mahayana Bodhicitta essence, Being spontaneously perfect, is free from view and conduct. Being non-dual, it abides equally from the beginning, Not obstructed, yet unobstructed, spontaneously perfect in great bliss, There is no term called "view" and "conduct." It transcends the words of "expanse" and "wisdom." Thus he spoke. Again, the king asked: Which is higher, the view of the gradual and sudden paths, or the view of Ati Yoga? Vairochana replied: Although all ultimate views are of one taste of Dharma, They are not equal in terms of the entrance. The three sudden enlightenments, such as the gradual, Are the place of guidance for leading beings by skillful means, It is said that the result is obtained in this very moment. To say that ultimate enlightenment is the Dharma of the cause, The dharmas of samsara are practiced by skillful means, Having abandoned the two obscurations of the sound of emptiness, Even if passing through eons, they desire the meaning of enlightenment, Although they aspire to and vow for the Great Vehicle, How can they fathom the depths of the Great Perfection? Ati Dzogchen is the chief of vehicles, The ultimate of all liberations, The spontaneously perfect, wish-fulfilling jewel body. Like the sky, it is the basis of all, But equal and unmixed, its distinction is beyond thought. The gradual establishes emptiness as its source, and that itself, View, conduct, and all distinctions are abandoned, It transcends the words of "emptiness of view." Conduct is Samantabhadra's conduct, extending to all, View and conduct are both unmade, spontaneously perfect. Thus he spoke. Again, the king asked: Compared to Mahayoga, if one practices deity yoga, cultivating the view, how does one meditate? Vairochana replied: From the unborn expanse, various miracles arise, From the appearance of phenomena and existence, it is clear as the deity's body, The movements of the body appear as the body of mudras, Whatever the speech utters is the speech of the Dharmakaya, Whatever the hand holds is the samaya mudra. All of phenomena and existence, samsara and nirvana, When merely recognized as the deity body of the Great Mudra, Then all is unmade, clear in the expanse of its own nature. That is the ultimate intention. Thus he spoke.
Chinese
国王又问：尊者，一切乘都是阿底瑜伽的圆满之语。阿底瑜伽本来就超越言语而证悟成佛，如果本来就观修三界成佛，那该如何观修？ 拜若扎纳回答说： 本觉俱生本来任运成， 不变本觉开展即是佛。 众生本觉本来非真实， 本来任运圆满故成佛。 本觉不造作法性中， 不造作如是之自性， 三界本来成佛故而修。 立即回答后，拉呼拉比比国王心生欢喜，国王的傲慢消减，行了千次大礼拜。 同样，后世之人，如果傲慢不减，就是没有法器，所以是极其甚深秘密的。 在大幻化网中，拜若扎纳开示阿底之义，拉呼拉比比国王傲慢消减之时，即第十五品。 ༈ 国王又向拜若扎纳请教，用一天的时间从座位上站起。拜若扎纳对国王如此教诲： 彼菩提萨埵即是， 以秘密之心敬礼之。 从三有本来清净之刹土， 五浊自性本来寂静之处。 显有轮回涅槃自心之子， 一切器情本来体性清净。 三有本来清净法界中， 胜者不在他处礼敬菩提心。 三有清净之意， 三有之中菩提心， 体性之游舞如云聚。 如此说道。 国王又问： 尊者玛哈古汝，三有之意为何？ 拜若扎纳回答说： 虚空广阔三有开展中， 显有广阔非有九有中， 无生广阔本来极清净， 种种名相广阔本来极清净， 心性显现三有亦是， 菩提心体性中极清净， 因此无偏大乐之界， 本来清净之身敬礼之。 如此说道。 之后，拉呼拉比比国王非常高兴，向拜若扎纳献上用黄金制成的圣者弥勒佛像，并说道： 导师的心中
English
Then the king asked: "Venerable sir, all vehicles are the complete words of Ati Yoga. Ati Yoga is enlightened by transcending words from the beginning. If one meditates on the three realms as being enlightened from the beginning, how should one meditate?" Vairochana replied: "The primordial ground, uncreated, is spontaneously accomplished from the beginning. The immutable ground, spread out, is enlightened from the beginning. The ground of beings is not true from the beginning. Because it is spontaneously perfect from the beginning, it is enlightened from the beginning. In the uncreated ground of reality, in the uncreated suchness of its very nature, one meditates because the three realms are enlightened from the beginning." As soon as he replied, King Rahula Bibi was pleased, the king's arrogance was diminished, and he prostrated a thousand times. Likewise, if future people do not diminish their arrogance, they are not suitable vessels, so it is extremely secret. In the Great Net of Illusion, when Vairochana explained the meaning of Ati, it was the fifteenth chapter, the time when King Rahula Bibi's arrogance was diminished. ༈ Again, the king made a request to Vairochana and stood up from his seat for a day. Vairochana advised the king as follows: "To that very Bodhisattva, I pay homage with a secret mind. From the three realms, a field that is pure from the beginning, a place where the five degenerations are naturally secluded. Appearances, existence, samsara, and nirvana are the children of one's own mind. All containers and contents are pure in essence from the beginning. The three realms are pure from the beginning in the realm of Dharma. There is no Victor other than the Bodhicitta, to whom I pay homage. This understanding of the three realms being pure, in the three realms, is the Bodhicitta. The play of essence is like a mass of clouds." So he said. Then the king asked: "Venerable Maha Guru, what is the meaning of the three realms?" Vairochana replied: "In the vast expanse of the sky, the three realms are spread out. In the vast expanse of appearances and existence, the nine existences are not possible. The vast expanse of the unborn is completely pure from the beginning. The vast expanse of various signs is completely pure from the beginning. The very nature of mind appearing as the three realms is also completely pure in the essence of Bodhicitta. Therefore, I pay homage to the completely pure body in the realm of great bliss, free from partiality, from the beginning." So he said. Then King Rahula Bibi was very pleased and offered a golden statue of the noble Maitreya to Vairochana and said: "In the mind of the teacher"
Chinese
没有偏袒地，清净二障圆满二资粮之身，成为三身之尊的遍照如来。三世诸佛的色身虽无所作为，为了我王的罪障得以清净，将色身献给法身。祈请法界悲悯垂念我。说完之后，将圣者弥勒的金像献给了毗卢遮那。之后，毗卢遮那向邬金的陀那桑斯克里塔请求了恶咒，在喀什米尔地区展示了威力，在贝达的地方降伏了外道。当时，毗卢遮那动身前往藏地时，印度的护法国王和七位班智达等都做了各种不好的梦，在名为鹿野苑的城市里，聚集在吉祥生处那烂陀寺的门口，大家都说征兆不好，这是怎么回事？这没什么，是藏地的僧人要拿走我们的口传佛法。查看金刚座的封印，发现封印已经损坏。于是学者们聚集在一起，帕拉塞那和贝那库拉舍尔说了。帕拉塞那说：站在三座山顶上，没有头，身体布满眼睛，没有手脚，头顶上有湖，湖里有雪，从脚底向上有一只乌鸦在啄，从头顶向下有一棵树在啄，用长长的铜嘴做成的一个东西，从金刚座里取出秘密教言，在里面讲述。一个长长的头顶。一只狮子和一只天鹅，两个用嘴吹着海螺，背负着细长而沉重的担子，两个在外面听着，说金刚座里隐藏的秘密教言要泄露到藏地了。太奇怪了！这是非天的化身吗？不知道是什么。帕拉塞那的儿子也没认出来。之后，大家反复思索也无法确定，于是派快马去追杀。快马的首领库玛拉跑到朋友毗卢遮那那里，讲述了印度七位学者的梦境。朋友菩提萨埵听着，鸠鸠罗惹也说了这样的梦：大乘之王，大乐的秘密教言。
English
Without partiality, the body that has purified the two obscurations and perfected the two accumulations, the Vairocana who has become the supreme of the three bodies. Although the form bodies of the Buddhas of the three times are without action, in order to purify the obscurations of my king, I offer a form body to the Dharma body. Please, Dharma realm of compassion, consider me. After saying this, he offered the golden statue of the noble Maitreya to Vairocana. Then, Vairocana requested evil mantras from Dhana Sanskrita of Oddiyana, displayed power in the land of Kashmir, and subdued the heretics in the land of Beta. At that time, when Vairocana set out for Tibet, the Dharma-protecting king of India and the seven learned Panditas and others all had various bad dreams, and gathered at the gate of Shri Nalanda, the place of auspicious birth, in the city called Sarnath. Everyone said that the omens were bad, and asked what was happening. This is nothing, the Tibetan monk is going to take our oral Dharma. When they looked at the seal of Vajrasana, they found that the seal was broken. Then the scholars gathered together, and Prasena and Pena Kula Sher said. Prasena said: Standing on the top of three mountains, headless, the body covered with eyes, without limbs, there is a lake on the top of the head, there is snow in the lake, from the soles of the feet upwards a crow is pecking, from the top of the head downwards a tree is pecking, a thing made with a long copper beak, taking the secret instructions hidden in Vajrasana, and explaining them inside. A long head. A lion and a swan, two blowing conch shells with their mouths, carrying thin and heavy burdens, two listening outside, saying that the secret instructions hidden in Vajrasana are about to be leaked to Tibet. How strange! Is this an emanation of an Asura? We don't know what it is. Even Prasena's son didn't recognize him. After that, even after repeated contemplation, they couldn't be sure, so they sent a fast horse to kill him. Kumara, the leader of the fast horse, ran to his friend Vairocana and told him about the dreams of the seven Indian scholars. Friend Bodhisattva listened, and Kukuraja also told such a dream: The king of the Great Vehicle, the secret instruction of great bliss.