English
Then, all phenomena encompassed by appearance and existence appear as the self-arisen wisdom of awareness. All the various appearances appear as the self-manifestation of self-arisen wisdom. For that state, it is called the intention of the dissolution of characteristics in their own place. For a yogi who realizes in that way, no perceptions of faults or virtues arise; everything is clear as the nature of self-arisen awareness. It is merely that the term "dharma" is applied to it. Again, Vairochana said this: Homage to the very nature of Samantabhadra. In the expanse of the unborn nature of space, the nature of the elements is primordially pure. The nature of mind is primordially unborn. The nature of samsara is primordially manifestly enlightened. Thus it appears. Thereupon, the intention of the three words of Ata Kama arose: all the dharmas of samsara and nirvana, there is not a single one that is not enlightened as body, speech, and mind. Whatever appears as form is primordially body. All aspects that sound as sound are primordially speech. Memory, thought, and the various grasping and holding that appear are mind. Why? Whatever various forms appear, when looked at as emptiness, they are empty. When emptiness is looked at, it appears as various forms. Therefore, without looking at or meditating on the inseparability of appearance and emptiness, without abiding in or clinging to inseparability, this is the intention of Ata, liberation from death. Again, when sound appears as emptiness, when emptiness appears, it appears as sound. Without abiding, meditating, looking, or clinging to the inseparability of the appearance of sound and emptiness, this is the great self-arisen wisdom of awareness. It is the intention of Ata, liberation from death. Again, various thoughts, whatever is thought, when looked at as emptiness, it is empty. When emptiness is looked at, one clings to and thinks of various thoughts. Therefore, thought and emptiness are inseparable. Without abiding or clinging to inseparability, this is the intention of Ata, liberation from death. In this way, the knower and the known are non-dual. Realizing in this way, all dharmas are determined as one's own mind, this is the Buddha manifest. Spoken by Vairochana. Homage to the space of effortless mind. Understand through the great jñana. What is not realized from bodhicitta, believe that there is no Buddha apart from it. Why? From the scriptures: All phenomena of appearance and emptiness are one in the awareness of bodhicitta. Pure and impure phenomena
Chinese
所有的一切，没有任何扬弃取舍。因此，在无二的菩提心中圆满。如是说。因此，轮回涅槃一切法的本体，是自生的菩提心显现，现在即使努力也无法颠倒修成。因此，就像天空的显现，或水中的月亮，或镜中的影像，或丝绸上的图案，或水中的灯火一样，虽然各自显现，但本体是空性的。因此，一切法都自然成就为自性心的自生智慧，没有任何需要扬弃，本来就是清净的。自性心唯一明点，本来就是法身的体性而证悟成佛，没有常断二边的边际，甚至连名字也没有。深奥且难以衡量。如是，不生的法性，没有生灭的真如，一切法的体性，或者说本体是这样的，在任何地方都无法成立。具足观修之胜者，观自心。如果观修，就观修འ་ཀའ་的三个字。如果证得无修之义，即使观修也不执著自性心。这是由毗卢遮那所说。这是观修虚空界，譬如虚空，也从三千大千世界的虚空界中形成显现，显现为恐怖，生灭二者都在虚空的自性中。在虚空自己的本体上，在扬弃虚空的彼岸，没有任何生灭显现。譬如虚空本身显现为有寂，如是有寂本身不离虚空。对于自证智菩提心也是如此，无论生起什么，诸如是与非等，各种各样的相，如果是，就是自是，如果显现，就是自显，如果升起，就是自升，如果生起，就是自生。无论生起什么，都不是心，连微尘许的动摇也没有。如是具有证悟的人，如果观察，现在才能显现。因此，没有从空性中证悟生起者，云和雾是从哪里产生的？自生自寂是虚空自己的本性。没有证悟法性菩提萨埵，证悟的相在别处什么也没有。自生心的自己的界。如是安住在证悟的界中，即使身相是人，也是真正的金刚萨埵。如是说。譬如卡拉平卡鸟在鸟巢中具备六翼，在广阔的虚空中
English
All of them, there is nothing to abandon or adopt. Therefore, it is perfected in the non-dual Bodhicitta. Thus it is said. Therefore, the essence of all phenomena of samsara and nirvana is the appearance of one's own Bodhicitta. Now, even with effort, it cannot be achieved in reverse. Therefore, like the appearance of the sky, or the moon in water, or the reflection in a mirror, or the pattern on silk, or a lamp in water, although they appear separately, their essence is emptiness. Therefore, all phenomena are spontaneously accomplished as the self-arisen wisdom of the mind itself, and there is nothing to abandon, it is pure from the beginning. The mind itself, the single thigle, is enlightened as the essence of the Dharmakaya from the very beginning, and there is not even the name of the extremes of permanence and annihilation. It is profound and difficult to fathom. Thus, the unborn nature of phenomena, the suchness without arising or ceasing, the characteristics of all phenomena, or the essence, cannot be established anywhere as being like this. The supreme one who possesses meditation, look at your own mind. If you meditate, meditate on the three syllables of A-Kha. If you find the meaning of non-meditation, then even if you meditate, do not cling to the nature of mind. This was spoken by Vairochana. This is also meditating on the space of the sky. For example, the sky appears to arise even from the space of the great expanse of the three thousand worlds. It appears frightening. Both arising and ceasing are within the nature of the sky. In the essence of the sky itself, beyond abandoning the sky, there is no arising or ceasing. For example, the sky itself appears as samsara and nirvana, just as samsara and nirvana themselves do not move from the sky. Likewise, for self-awareness, the mind of enlightenment, whatever arises, such as being and non-being, whatever diverse signs, if it is, it is self; if it appears, it is self-appearing; if it arises, it is self-arising; if it occurs, it is self-occurring. Whatever arises, all of it is not the mind. There is not even a particle of movement. Thus, a person who possesses realization, if they look, now it will be revealed. Therefore, those who have not realized arising from the state of emptiness, from where do clouds and fog arise? Self-arising, self-pacifying is the nature of the sky itself. Those who have not realized the Dharmata Bodhisattva, there is nothing at all separate from the signs of realization. The self-arising mind's own expanse. Thus, whoever dwells in the expanse of realization, even if their body is that of a human, is the actual Vajrasattva. Thus it is said. For example, a Kalavinka bird, complete with six wings in its nest, in the vast expanse of space
Chinese
安乐而住。 瑜伽士于未作之义修习心要， 六道险地显现为法性。 虚空界亦是毗卢遮那所说。 顶礼无勤普贤。 以证悟自心之瑜伽， 三界有三一切皆， 于清净未作之明点中解脱。 如虚空般清净之心性， 无有善恶二者之染污。 心性乃虚空清净之故。 如是说。 若解脱三界则如是解脱。三界广大者： 如是显现之三界， 及如三有显现之诸法皆， 显现为相及事物之一切， 乃菩提心之显现。 如于睡眠之梦中， 往生天界， 享用种种天界之受用， 醒来后天界之受用皆无有， 乃自心显现为天界之受用。 如是相同， 自心显现为三界及三有， 于舍弃心之外， 三界三有之名亦无有。 如是之故， 显现为欲界亦是自心， 显现为色界亦是自心， 显现为无色界亦是自心。 是故， 若不识自性为三界之体性， 以觉知自他事物而见为我及我所， 各自分别种种， 执持种种相， 故显现为三界及三有。 三界三有之显现即， 知晓为自心， 及了悟之后，心即本初即是佛。 佛之未作， 有情之未修， 离戏论道之智慧未作， 今善为观察， 此之相亦无有。 如是之瑜伽大自在者， 享用自心显现之种种慈悲。 如何耶？法性自显现。 如是内外事物二者所摄之一切法， 法性自心， 无生明点唯一，于何者之体性亦未成立， 乃三界广大解脱之密意。 如是毗卢遮那所说。 顶礼彼普贤。 于大乐菩提心之自性中， 不生起因缘，不为对治力所动摇。 显现有
English
Is at peace. By training the mind in the unmade meaning of yoga, The six realms of dangerous places appear as the nature of Dharma. The expanse of space is also what Vairochana said. I prostrate to effortless Samantabhadra. Through the yoga of realizing one's own mind, All of the three realms and three existences, Are liberated into the pure, unmade bindu. In the mind-essence, pure like the sky, There is no stain of good or evil. Because the mind-essence is pure like the sky. Thus it is said. If liberating the three realms, liberate them in that way. The vastness of the three realms is: Like this, the appearing three realms, And all the phenomena that appear as the three existences, All that appears as characteristics and entities, Is the appearance of the Bodhi-mind. For example, in a dream while sleeping, Having gone to the realm of the gods, If one enjoys the various enjoyments of the gods, Upon awakening, there are no enjoyments of the gods at all, One's own mind appears as the enjoyments of the gods. Similarly, One's own mind appears as the three realms and three existences, Beyond abandoning the mind, There is not even a name for the three realms and three existences. Therefore, What appears as the desire realm is also one's own mind, What appears as the form realm is also one's own mind, What appears as the formless realm is also one's own mind. Therefore, If one does not know one's own nature as the essence of the three realms, By perceiving self and other as entities, one sees self and what belongs to self, Separating various things individually, By grasping various characteristics, One appears as the three realms and three existences. The appearance of the three realms and three existences itself, Knowing it as one's own mind, And from the moment of realization, the mind is primordially enlightened. Unmade by the Buddha, Uncontrived by sentient beings, The unmade wisdom of the path free from elaboration, Now examine it well, There is no characteristic of "this" or "that" at all. Such a great powerful yogi, Enjoys the various compassion of the self-appearing mind. How is it? The nature of Dharma is self-appearing. Thus, all phenomena encompassed by both inner and outer entities, The nature of Dharma is one's own mind, The unborn bindu, unique, not established as the essence of anything, Is the intention of the vast liberation of the three realms. Thus said Vairochana. I prostrate to that Samantabhadra. In the nature of great bliss Bodhi-mind, Not generated by cause and condition, unshaken by the power of antidotes. Appearing existence
Chinese
由原始佛陀证得果位法身，瑜伽自在者享用法性。因视一切为心，轮回本自清净。心性本自成佛，是普贤王如来的境界。因无我且离于方所，故连勤作之名亦无。种种念头即是自心，犹如岩石的回声。因圆满了种种法身，阿底即是自心。一切作为皆如如意宝藏。口诀之王即是自心性。这是我，毗卢遮那所说。在印度地方的西方，在乌仗那地方的菩提树下，吉祥喜金刚取出意之精华后，我，毗卢遮那，接受了智慧之器，女王玉扎心髓汇集了理性的宝藏，瑜伽誓言安立于正法之中。对于金刚藏意义的瑜伽，即使攀登燃烧的黄金山峰，因为想要享用如意珍宝藏，心思敏锐的我应如是知晓。通达彼之见地的尺度和颠倒之处，以及误入歧途之处和烦恼的残余，是否具足尺度，当以智慧来衡量。因此，自心自生，却未能认识到智慧本自成佛，因此，由于无明，从自显现中产生了错误的幻觉，因此，执着于能取所取，力量受到考验，在三界中漂泊，在生死轮回中流转，不断地遭受烦恼的痛苦，在轮回中漂泊。现在，要扭转轮回，如果能领悟到一切生死轮回的法，皆是自己的菩提心，那么心的体性无论如何也无法成立，变化成任何事物，显现出任何事物，仅仅是显现即是空性，仅仅是空性即显现种种，因此，显现和空性二者无别，无别自生智慧被称为法身。对于法身大乐，被称为攀登黄金山峰。从证悟的意义上来说，不作任何改变，自生智慧永不间断，快乐的受用永不穷尽，被称为享用如意宝藏。那与佛陀本身的想法相同。这是毗卢遮那所说。思虑和烦恼，在证悟为法身后，不会因痛苦而恐惧，梦境的