English
That which is called Kuntuzangpo refers to the self-arisen awareness, the mind of enlightenment. The manifestation of awareness as the great self-arisen wisdom is called the Dharmakaya. There is no need to abide in it or meditate upon it. Awareness, the mind of enlightenment, is nothing whatsoever, yet it manifests as anything. That which is unestablished manifests as anything. The essence is unestablished, not like this or that. That is said to be the essence of all dharmas. The scripture says: This mind-essence, free from effort, is the clear mind-essence, unfabricated. Uncontrived awareness, non-dual, dawns forth. In the very dawning, there is no setting. This was said by Vairochana. I prostrate to Kuntuzangpo, free from effort. Unfabricated, uncorrupted awareness, the mind of enlightenment, is the body, speech, and mind of the Sugatas of the three times. In the realm of appearance and existence, non-dual awareness dawns forth. Cause and effect are non-dual, spontaneously accomplished, primordially enlightened. It is said to be like the intention of a jewel-like crystal palace. For example, a jewel-like crystal palace is such that when viewed from the inside, the outside is clear, and when viewed from the outside, the inside is clear. There is no separation between inside and outside. Then, when viewed from the inside, there is nothing that is not transformed into jewels. It is like a jewel of gold without impurities. All the dharmas of samsara and nirvana, within the expanse of awareness, the mind of enlightenment, are without non-enlightenment. Therefore, the scripture says: All dharmas are awareness, the mind of enlightenment. All appearance and existence are primordially, manifestly enlightened. The scripture says: If there were no dharmas of appearance and existence, samsara, there would be no name called Buddha. Beyond the Buddhas of the three times, from where would one seek samsara and the lower realms? Even the name that is known as Buddha is applied to the dharmas of appearance and existence, samsara. Therefore, even the name Buddha does not exist. This is evident. Therefore, the essence of everything is awareness, the mind of enlightenment. Since there is no basis or root apart from the mind of enlightenment, the result, the Dharmakaya, is free from the object of signs. Therefore, it is certain that all the dharmas of appearance and existence, samsara and nirvana, arise from awareness, the mind of enlightenment. It is certain that the nature of mind, from the very beginning, is in the unborn, uncreated realm. From the unborn realm, the various unborn miracles, whatever they may be
Chinese
再者，没有成就。显现安乐之时即是空性，空性安乐之时即是显现。因此，显空无别，自然显现。这是如意宝珠水晶宫的密意。又，经文中说：如意宝珠水晶宫的意义，对于没有执着的觉性，没有显示对治；对于没有变化的觉性，没有显示死亡和转移；对于平等性的觉性，没有显示大小；对于普贤的觉性，没有显示内外。如是说。毗卢遮那曾这样说过：顶礼于无为的普贤！显现和存在所包含的一切法，都在无偏的觉性智慧中显现。存在和不存在的一切法，都在无偏的觉性显现中展开。如是说。再者，觉性如倾注般显现的密意，譬如太阳的精华。太阳的光芒不是任何人造作的。太阳本身不是任何人造作和改造的，而是自然显现为巨大的光芒。同样，自己的觉性本身不是任何人造作的，也不是改造的，而是自然显现为自生的智慧法身。又，太阳在虚空中显现之时，内外一切器情世间自然显现，轮回和涅槃的一切法都在自明的觉性菩提心中显现。那时，没有未转变为菩提心的法，因此，轮回和涅槃的一切，其体性是自心自然显现。因此，仅仅了解这一点，无论显现什么，存在什么，都确信没有不是心之体性的。没有能知之境，也没有所知之心，内外一切法都知晓为心性自明觉性菩提心。仅此而已，没有轮回分别念的名称，在一切时间和情况下，都会生起无所执著的密意。这被称为觉性如倾注般显现的密意。对此，三摩地的意义是，一切法都不执著于任何永恒的实有，不执著和专注于修持，或者清晰，或者行走，与一切造作的努力分离，这是口诀的精要。如此证悟的瑜伽士，自己的觉性没有目标，没有所缘，任运自成的密意无偏地广大显现，因此，与一切造作分离。任运自成的密意
English
Furthermore, there is no attainment. When appearance is bliss, it is emptiness; when emptiness is bliss, it is appearance. Therefore, appearance and emptiness are inseparable, naturally arising. This is the intent of the jewel crystal palace. Also, the scripture says: The meaning of the jewel crystal palace, for the awareness without clinging, no antidote is shown; for the unchanging awareness, no death or transference is shown; for the awareness of equality, no great or small is shown; for the awareness of Kuntuzangpo, no inner or outer is shown. Thus it is said. Vairochana said this: I prostrate to Kuntuzangpo, who is without effort! All phenomena encompassed by appearance and existence, all arise in the unobstructed wisdom of awareness. All phenomena of existence and non-existence, all unfold in the unobstructed arising of awareness. Thus it is said. Furthermore, the intent of awareness arising as a general outpouring is like the essence of the sun. The sun's rays are not made by anyone. The sun itself is not made or fabricated by anyone, but naturally arises as a great mass of light. Similarly, one's own awareness is not made by anyone, nor is it fabricated, but naturally arises as the self-born wisdom Dharmakaya. Also, when the sun rises in the sky, all outer and inner phenomena naturally become clear, and all phenomena of samsara and nirvana become clear as self-aware Bodhicitta. At that time, there is no phenomenon that has not become Bodhicitta, therefore, the essence of all samsara and nirvana is the self-arising of one's own mind. Therefore, just by knowing this, whatever appears and exists, one is certain that there is nothing that is not the essence of mind. There is no object to be known, nor is there a mind that knows, all outer and inner phenomena are known as the mind itself, the self-aware Bodhicitta. At that moment, there is no name for the conceptualization of samsara, and in all times and situations, the intent of non-attachment arises. This is called the intent of awareness arising as a general outpouring. Therefore, the meaning of Samadhi is that all phenomena do not cling to any eternal reality, do not cling to and focus on practice, or clarity, or walking, and are separated from all artificial efforts, which is the essence of the oral instructions. Thus, the yogi who realizes this, his own awareness has no object, no focus, and the spontaneously accomplished intent arises impartially and greatly, therefore, it is separated from all efforts. The spontaneously accomplished intent
Chinese
这是由毗卢遮那所说。 顶礼于无为法身！ 自心自生本智任运成， 勤作修持皆无乃无为法身。 此即无住之境，任运之见。 此即无修之行，任运之行。 此即无得之果，任运之果。 显有轮回一切诸法， 本来即是法身佛， 无作任运即是此。 如是说。 因此，当自心自生之智慧无有执着而显现时，由于未见有任何心外的法，任何智识都不生起，此乃无有取舍之见。 现在，过失与障碍之聚连名字也不存在，彻底断绝。 一般来说，轮回与涅槃的一切法，皆知是觉性自生之大智慧本来即是，一切安住于心中，未见有任何心外之物，一切法皆安住于心性之界中，无论作何思皆安住于法性中。 无论作何，无论显现何物，无论忆念何事，皆安住于法性中，是与非，取与舍，皆不存在。 仅此而已，不住即是住。 无论显现何物，无论存在何物，皆知是觉性菩提心，即是知法性。 知法性即是无知之知。 如此，无论作何行为，无有执着的行为，即是无为之行。 毗卢遮那所说之口诀超越边际，也在顶峰处宣说了。 顶礼普贤觉性之界！ 觉性如虚空般本来广大， 显现与存在诸法本来清净。 三有二元本来广大， 有相之法本来是法身。 三界本来自然解脱，此乃此见。 例如如同大虚空，虚空中，有云和，雾气和，雷声和，闪电和，冰雹和，风和，彩虹和，光晕等等，虚空空性显现为各种各样，并非从虚空之外产生。 同样，并非从舍弃心性之外，产生轮回与涅槃的丝毫之法。
English
This was spoken by Vairochana. Homage to the effortless Dharmakaya! From one's own mind, self-arisen wisdom spontaneously accomplished, There is nothing to strive for or accomplish, that is the effortless Dharmakaya. There is no abiding in 'this,' it is the spontaneously accomplished view. There is no practice in 'this,' it is the spontaneously accomplished conduct. There is no attainment in 'this,' it is the spontaneously accomplished fruit. All phenomena of samsara and nirvana, Are primordially enlightened as the Dharmakaya. Effortless and unforced, it is spontaneously accomplished. Thus it is said. Therefore, when one's own mind, the self-arisen wisdom, is clearly without fixation, Since no dharma other than mind is seen anywhere, No intellectual understanding arises anywhere, This is the view of having nothing to accept or reject. Now, faults and the collection of obscurations, even their names do not exist, they are utterly severed. In general, all dharmas of samsara and nirvana, Knowing that awareness, the great self-arisen wisdom, is primordially so, And everything merely abides in the mind, Since nothing other than mind is seen, Since all dharmas abide in the expanse of mind itself, Whatever is thought abides in dharmata. Whatever is done, whatever appears, whatever is remembered, merely abides in dharmata, There is no 'is' or 'is not,' no accepting or rejecting. At that very moment, not abiding is abiding. Whatever appears, whatever exists, knowing all as awareness, the mind of enlightenment, is knowing dharmata. Knowing dharmata is knowing without knowing. Thus, whatever conduct is performed, Conduct without clinging or attachment, is called conduct without action. Vairochana spoke of the instruction that transcends limits, at the very summit. Homage to the expanse of Samantabhadra's awareness! Since awareness is like the sky, primordially vast, The phenomena of appearance and existence are primordially completely pure. The three realms, non-dual, are primordially vast, The phenomena of characteristics are primordially the Dharmakaya. The three realms are primordially self-liberated, this is the view. For example, it is like the great sky, In the sky, there are clouds, mist, thunder, lightning, hail, wind, rainbows, and halos, etc. The emptiness of the sky appears in various ways, But they do not arise from beyond the sky. Similarly, not from beyond abandoning mind itself, Does even a particle of the dharmas of samsara and nirvana arise.
Chinese
多。那时，显现和存在所包含的一切法，都显现为觉性自生的智慧。所有显现的各种相，都显现为自生智慧的自显现。对于那样的境界，称为相于自处解脱的密意。如此证悟的瑜伽士，不会产生任何关于过失和功德的觉受，一切都明晰为觉性自生的体性。仅仅是在那上面安立了“法”这个名称而已。又是，毗卢遮那如此说道：顶礼自性普贤。于虚空的自性，无生展开之中，诸元素的自性，本来清净。心之自性，本来无生。轮回的自性，本来现证菩提。如此出现。对此，生起了“达卡玛”三句的密意：轮回和涅槃的一切法，没有一个不是以身语意成佛的。显现为色相的一切，本来就是身。显现为声音的一切相，本来就是语。显现为忆念、分别和能取所取的一切，就是意。为什么呢？无论显现何种色相，当观为空性时，空性显现时，就显现为各种色相。因此，对于显现和空性无二无别，不观不修，不住着于无二无别，这就是“达卡”死亡解脱的密意。又是，当声音显现为空性时，空性显现时，就显现为声音。声音的显现和空性无二无别，不住不修不观不执着，这就是觉性自生的大智慧。是“达卡”死亡解脱的密意。又是，各种分别念，无论分别什么，当观为空性时，空性显现时，就执着和分别各种念头。因此，分别念和空性无二无别。不住着于无二无别，这就是“达卡”死亡解脱的密意。像这样，能认识的和所认识的二者是无二的。如此证悟，一切法都确定为自己的心，这就是现证的佛陀。毗卢遮那所说。顶礼无勤作的心之虚空。以大智慧来理解。没有从菩提心证悟的，相信在佛陀之外没有。为什么呢？经文说：显现和空性的诸法，皆一于觉性菩提心中。清净和不清净的诸法