English
The fruit Dharmakaya is attained by the primordial Buddha, the yogic master enjoys the Dharmata. Seeing all as mind, samsara is primordially pure. Mind itself is primordially enlightened, the realm of Samantabhadra. Because of selflessness and being free from directions, there isn't even the name of effort. Various thoughts are one's own mind, like the sound of a rock echo. Because the various Dharmakayas are complete, Ati is one's own mind. All actions are like a wish-fulfilling treasure. The king of pith instructions is one's own mind. This was spoken by me, Vairochana. In the west of the land of India, under the Bodhi tree in the land of Oddiyana, Garab Dorje extracted the essence of mind, and I, Vairochana, accepted the vessel of intelligence, Queen Yudra Nyingpo gathered the treasure of reason, the yogic vows are established in the Dharma. For the yoga of the Vajra essence meaning, even if one were to climb the burning golden mountain, because one desires to use the wish-fulfilling jewel treasure, the sharp-minded me should know this. The measure of reaching that very view and the place of reversal, as well as the place of straying and the remnants of affliction, whether it possesses the measure or not, should be examined with intelligence. Therefore, one's own mind is self-arisen, but one does not recognize that wisdom is primordially enlightened, therefore, due to ignorance, from the erroneous illusion of self-appearance, therefore, by examining the power of attachment to grasping and the grasped, one wanders in the three realms, revolves in the wheel of birth and death, and continuously wanders in samsara without ceasing the suffering of affliction. Now, to reverse samsara, if one can realize that all the dharmas of birth, death, and samsara are one's own Bodhicitta, then the nature of mind can never be established, transforming into anything, appearing as anything, merely appearing is emptiness, merely emptiness is the appearance of various things, therefore, appearance and emptiness are inseparable, inseparable self-arisen wisdom is called Dharmakaya. For the great bliss of Dharmakaya, it is called climbing the golden mountain. From the meaning of realization, without any alteration, self-arisen wisdom is continuous, the enjoyment of bliss is inexhaustible, it is called using the wish-fulfilling treasure. That is the same as the thought of the Buddha himself. This was spoken by Vairochana. Thinking and affliction, after realizing as Dharmakaya, one will not fear suffering, the dream of
Chinese
唉！一切从根本的大处移动，就是涅槃的征兆。例如，当死亡的时候，自己的觉性自然显现，自己的显现无执着地生起，没有对过去、未来和现在的执着。因为不把此和彼看作是两件事，哪里会有死亡和不死亡的事情呢？像这样，通达三时平等的瑜伽士，即使身体是人，也确定心是成佛的。现在还有转生的征兆是，如果没有确定智慧的悬崖，即使享用禅定，身体的痛苦，饥渴，心的痛苦，梦中苦乐的觉受，以及各种各样的能取所取生起，如果没有达到证悟的极限，这就是没有从执着中解脱出来的过失。所以，还要依靠上师的教言、传承和经典这三者来解脱。这是关于大瑜伽的见解的开示：自明觉性智慧从无生法界中，各种各样的神变，就是显有诸神的宫殿。身体的一切动作都是手印，口中的一切念诵都是语的念诵。手中的一切持握都是誓言手印。一切器情轮回涅槃的显有，仅仅是证悟为大手印本尊身，那么，诸神和宫殿也都在不造作的自性法界中显现。这就是大瑜伽的究竟见解。毗卢遮那这样说：如雅智童子，断除菩提心的根本。菩提心的根本犹如虚空。虚空在白天是明亮的，并且确定地显现。虚空在夜晚是黑暗和昏暗的。当黑暗昏暗的时候，虚空变坏了吗？没有变坏，因为虚空没有变坏的原因。光芒四射的光明之王，去了其他的洲，虚空看起来像黑暗一样，但是虚空的体性没有改变。同样地，觉性菩提心，轮回的痛苦，或者像生死的显现，这让心变坏了吗？例如，吃了美味的食物，在肚子里腐烂了，变得像呕吐一样，是这样吗？不是这样的，因为心性没有变坏的原因。心性显现为轮回的痛苦和烦恼，这自心无生的像虚空一样显现为各种各样。
English
Alas! When everything moves from the great source, it is a sign of nirvana. For example, at the time of death, one's own awareness naturally arises, and one's own appearances arise without clinging. There is no clinging to the past, future, or present. Because one does not see this and that as two things, where would there be the matter of death and non-death? Like that, a yogi who realizes the equality of the three times, even though the body remains human, is certain that the mind is enlightened. Furthermore, the signs of taking rebirth are: if the cliff of wisdom is not determined, even if one enjoys samadhi, the pain of the body, hunger and thirst, the suffering of the mind, the experiences of happiness and suffering in dreams, and the arising of various grasping and apprehended objects, if the measure of realization does not reach the end, it is a fault of not being liberated from attachment. Therefore, one must still rely on the three: the words of the teachings, the transmissions, and the scriptures, to be liberated by the guru. This is the explanation of the view of Mahayoga: From the unborn realm of self-aware wisdom, the various miraculous manifestations are the palaces of the gods of existence. All movements of the body are mudras, and all recitations of the mouth are recitations of speech. All holdings of the hands are samaya mudras. All phenomena of samsara and nirvana are realized as the deity body of the great mudra. Then, all the deities and palaces are clear in the uncreated, natural realm. That is the ultimate view of Mahayoga. Vairochana said this: O Jnana Kumara, cut the root of bodhicitta. The root of bodhicitta is like the sky. The sky is clear and definitely visible during the day. The sky appears dark and cloudy at night. When it is dark and cloudy, has the sky become bad? It has not, because there is no cause for the sky to become bad. The glorious king of light, having gone to another continent, the sky appears like darkness, but the nature of the sky has not changed. Likewise, does awareness, the mind of enlightenment, become bad because of the suffering of samsara or the appearance of birth and death? For example, is it like eating delicious food, which rots in the stomach and becomes like vomiting? It is not like that, because there is no cause for the nature of mind to become bad. The appearance of the suffering of samsara and afflictions in the nature of mind, this self-mind, unborn like the sky, appears in various ways.
Chinese
在轮回中显现的种种，皆因未认知、未理解、未觉悟自心本无生，而显现的自性。自心本无生、自生、自显现之性，即是显现为轮回的痛苦与八万四千种烦恼。然自心之体性本无生，丝毫未曾改变。又如，晴朗白日之天空，并非因天空变得有颜色而更美好。实则不然，天空本空，无有变得更好的因由，天空亦未曾改变。此般显现的清澈明朗，乃因光芒万丈之光芒之王显现于天空，故显现为清澈明朗。天空并无好坏之变异。如是，对于菩提心，无论修持多少禅定与观修，或行持多少佛法，若显现出菩提心获得安乐，并非菩提心变得更好，或获得安乐，或获得菩提。菩提心历经劫数，无论观修或行持佛法，心性亦不会变得更好，亦不会获得菩提。犹如天空般，无生且不变。显现的安乐或菩提，乃因认识了自己，自己的觉性本无生。显现为安乐，感觉获得菩提，显现为天界，显现为安乐，皆是自心菩提心的自显现。若非自心本无生之自显现，对于如天空般本无生的自心，纵经劫数努力，亦无变得更好的因由。譬如，于天空增加天空，亦不会变得更好，如同毫无助益。于天空，纵经劫数减少，亦不会减少。对于菩提心，纵然行持十不善业与五无间罪，菩提心亦不会减少丝毫。不会因带来损害而变得更糟或改变。因其如本无生的天空。纵然于无间地狱中煎熬烧煮众生，显现的乃是地狱之景象，煎熬烧煮之景象。然彼等之体性，如本无生的天空般，无有生起之因，亦无有可煎熬烧煮之物。因心性本如天空。经文中说：无因无缘之事物
English
The various appearances in samsara arise because of not recognizing, not understanding, and not realizing that the mind itself is unborn, and thus the self-nature appears. The very nature of the mind being unborn, self-arising, and self-manifesting is what appears as the suffering of samsara and the eighty-four thousand afflictions. However, the essence of the mind is unborn and does not change even by a particle. Furthermore, for example, the sky on a clear day is not because the sky has become better by having color. In reality, it is not so. The sky is empty, and there is no reason for it to become better, nor does the sky change. The appearance of clarity and brightness is because the glorious king of light has risen in the sky, so it appears clear and bright. The sky does not change for better or worse. Similarly, with regard to Bodhicitta, no matter how much Samadhi and meditation are practiced, or how many Dharma practices are performed, if it appears that Bodhicitta has attained happiness, it is not that Bodhicitta has become better, or attained happiness, or attained Bodhi. Even if eons pass while meditating or practicing Dharma on Bodhicitta, the mind itself will not become better, nor will Bodhi be attained. Like the sky, it is unborn and unchanging. The appearing happiness or Bodhi is because one recognizes oneself, one's own awareness is unborn. It appears as happiness, it feels like attaining Bodhi, it appears as the heavenly realm, it appears as happiness, all of which are the self-manifestation of one's own Bodhicitta. If it is not the self-manifestation of one's own unborn mind, then for the mind itself, which is unborn like the sky, even with effort over eons, there is no reason to become better. For example, adding sky to the sky does not make it better, just as it is of no help. In the sky, even if reduced over eons, it will not decrease. Regarding Bodhicitta, even if one engages in the ten non-virtuous actions and the five heinous crimes, Bodhicitta will not decrease even by a particle. It will not become worse or change by bringing harm. Because it is like the unborn sky. Even if beings are tormented and burned in the hell of Avici, what appears is the sight of hell, the sight of torment and burning. However, their essence, like the unborn sky, has no cause to arise, nor is there anything to be tormented and burned. Because the nature of the mind is like the sky. In the scriptures it says: Things without cause and without condition.
Chinese
是耶佛。如此断定菩提心之根本，则轮回涅槃一切法皆无错谬而得决定。是见解之决定，乃由毗卢遮那所说。《大幻化网》中，见解决定的章节，第二十九品。 蒋嘉纳古玛绕向毗卢遮那献上六十两黄金，并做了千次大礼拜。心想如何报答上师的恩德才能偿还，因此哭泣。毗卢遮那说道：具足虔诚与信心的古玛绕啊，自心即普贤金刚萨埵。若自心未证悟，则所见皆为各自显现。所学之法中，未见自心。纵然掺杂引导之义，于法之劫末宣说，亦不见无生无灭、永不退转之佛。以身语意三门所学之业，经劫之勤奋努力，亦不见无生无灭、永不退转之佛。具足虔诚与信心，方能获得智者之口诀。如口诀幻化之镜般，得见自心无生。见自心无生，则远离轮回涅槃二者。此即为永不退转之佛。自心法身犹如虚空。虚空无边无际，无有颜色与方向。心亦无边无际，无有颜色与方向。如是无有方向之大虚空中，显现山谷之形状、房屋之孔洞等种种，以及四方形、三角形、长形、圆形等等。如是菩提心犹如虚空般无有方向中，显现五根识、轮回涅槃、苦乐等种种。显现之当下即无自性，此即为大法身。因此，当于何者作破立、取舍？如是于自心唯一明点中，证悟后则轮回涅槃之法皆无错谬而得决定。此乃毗卢遮那所说。于无有方向与虚空颜色之境中，显现云彩与光芒之彩虹种种。如是于如虚空般清净之心性中，显现五根之显现与种种念头。念头即是自心之法身。无有善恶破立，乃平等性大乐之界。蒋嘉纳古玛绕，如是证悟则与毗卢遮那我无别。听闻我之口诀，
English
It is the Yes Buddha. When the root of Bodhicitta is determined in this way, then all the phenomena of Samsara and Nirvana are decided without any error. This is the determination of view, and it was spoken by Vairochana. From the Great Net of Illusion, the twenty-ninth chapter is the occasion of determining the view. Nyak Jñana Kumara offered sixty gold coins to Vairochana and made a thousand prostrations. Thinking about how to repay the kindness of the Lama, he wept, and Vairochana said: Kumara, who possesses devotion and faith, your own mind is Samantabhadra Vajrasattva. If your own mind is not realized, then appearances are seen separately. In the Dharma that is studied, the self-mind is not seen. Even if the interpreted meaning is mixed and explained at the end of the eon of Dharma, the unborn, irreversible Buddha is not seen. By doing the work of studying body, speech, and mind, with the effort of eons, the unborn, irreversible Buddha is not seen. By possessing devotion and faith, the instructions of the wise are found. Like a mirror of magical instructions, one sees the unborn self-mind. By seeing the unborn self-mind, one is separated from both Samsara and Nirvana. That is what is meant by the irreversible Buddha. One's own mind, the Dharmakaya, is like the sky. The sky has no beginning or end, and is free from color and direction. The mind also has no beginning or end, and is free from color and direction. Thus, in the great sky without direction, various shapes of valleys, houses, holes, and so on appear, as well as squares, triangles, rectangles, circles, and so on. Thus, in the directionless Bodhicitta, which is like the sky, the five sense consciousnesses, Samsara, Nirvana, happiness, suffering, and so on appear in various ways. In the very moment of appearance, there is no essence, and that is the great Dharmakaya. Therefore, what is there to negate, affirm, accept, or reject? Thus, in the single bindu of one's own mind, having realized that, the Dharma of Samsara and Nirvana is decided without any error. This was said by Vairochana. In the absence of direction and the color of the sky, various rainbows of clouds and light appear. Similarly, in the nature of mind, which is pure like the sky, the appearances of the five senses and various thoughts arise. Those thoughts are the Dharmakaya of one's own mind. There is no good or bad, no negation or affirmation, but the realm of great bliss of equality. Nyak Jñana Kumara, if you realize this, you are equal to Vairochana. If you hear this instruction of mine,