English
English version: It pervades the Dharma Realm, its measure equals the void, freely contracting and expanding. One should possess all wisdom. All practitioners who cultivate the Yoga contemplation should cultivate the Three Mysteries practices to realize the meaning of attaining Buddhahood through the Five Aspects. The so-called Three Mysteries are: first, the Body Mystery, such as forming mudras and summoning the holy assembly; second, the Speech Mystery, such as secretly reciting mantras with clear and distinct words and sentences, without errors; third, the Mind Mystery, such as abiding in the Yoga-corresponding white and pure moon-circle contemplation of Bodhicitta (the mind of enlightenment). Next, explaining the Five Aspects of Attaining Buddhahood: first is understanding the mind; second is the Bodhi mind; third is the Vajra (diamond) mind; fourth is the Vajra body; fifth is attaining unsurpassed Bodhi and obtaining the Vajra solid body. However, only when these five aspects are complete can one attain the body of the principal deity. Its perfect brightness is the body of Samantabhadra (Universal Worthy Bodhisattva), and also the mind of Samantabhadra, which is the same as the Buddhas of the ten directions. Also, the practice and realization of the three times (past, present, future) have a sequence, and reaching enlightenment has no past, present, or future. The mind of ordinary people is like a closed lotus flower, while the mind of the Buddha is like a full moon. If this contemplation is accomplished, the lands of the ten directions, whether pure or impure, the sentient beings of the six realms, the stages of the three vehicles, and the formation, dwelling, decay, and emptiness of the lands of the three times, the differences in the karma of sentient beings, the practices of Bodhisattvas in the causal stage, and the Buddhas of the three times, will all appear within it, proving the body of the principal deity and fulfilling all the practices and vows of Samantabhadra. As the *Mahavairocana Sutra* says: 'Such is the true mind, therefore spoken by the Buddha.' Question: Earlier it was said that people of the Two Vehicles (Sravakas and Pratyekabuddhas), because they have attachment to the Dharma, cannot attain Buddhahood. Now, they are again instructed to cultivate the Bodhicitta Samadhi, what is the difference? Answer: People of the Two Vehicles, because they have attachment to the Dharma, for a long time realize the principle, sinking into emptiness and stagnation, limited by kalpas (eons). Then they arouse the great mind, and also through the gate of scattered good deeds, experience countless kalpas, so it is sufficient to be weary of and cannot be relied upon. Now, the mantra practitioners, since they have broken through the two attachments of self and Dharma, although they can correctly see the wisdom of reality, perhaps because of the interval since beginningless time, have not yet attained the All-Knowing Wisdom of the Tathagata (Buddha). Wanting to seek the wonderful path, the order of practice, from ordinary people entering the Buddha position, is through this Samadhi, which can reach the self-nature of all Buddhas, realize the Dharma body of all Buddhas, prove the wisdom of the nature of the Dharma Realm, and become the Great Vairocana Buddha. English version: Pervading the Dharma Realm (universe), its measure equals the void (limitless). Freely contracting and expanding (appearing and disappearing at will), one should possess all wisdom (should be equipped with all wisdom). All practitioners who cultivate Yoga contemplation (all practitioners who cultivate Yoga contemplation), must cultivate the Three Mysteries practices (must practice the three secret practices), to realize the meaning of attaining Buddhahood through the Five Aspects (in order to realize the meaning of achieving Buddhahood through the five aspects). The so-called Three Mysteries (the so-called Three Mysteries): First, the Body Mystery (Body Mystery), such as forming mudras (such as forming hand gestures), summoning the holy assembly (summoning the holy assembly). Second, the Speech Mystery (Speech Mystery), such as secretly reciting mantras with clear and distinct words and sentences (such as secretly reciting mantras, with clear and distinct words and sentences), without errors (without errors). Third, the Mind Mystery (Mind Mystery), such as abiding in the Yoga-corresponding white and pure moon-circle contemplation of Bodhicitta (such as abiding in the pure moon wheel contemplation corresponding to Yoga and contemplating Bodhicitta). Next, explaining the Five Aspects of Attaining Buddhahood (Next, explaining the Five Aspects of Attaining Buddhahood): First is understanding the mind (understanding the mind), second is the Bodhi mind (Bodhicitta), third is the Vajra mind (Vajra mind), fourth is the Vajra body (Vajra body), fifth is attaining unsurpassed Bodhi and obtaining the Vajra solid body (attaining unsurpassed Bodhi and obtaining a body as solid as Vajra). Only when these five aspects are complete can one attain the body of the principal deity (only when these five aspects are complete can one achieve the body of the principal deity). Its perfect brightness is the body of Samantabhadra (its perfect brightness is the body of Samantabhadra Bodhisattva). It is also the mind of Samantabhadra (it is also the mind of Samantabhadra Bodhisattva). It is the same as the Buddhas of the ten directions (it is the same as the Buddhas of the ten directions). Also, the practice and realization of the three times have a sequence (also, the practice and realization of the three times have a sequence), and reaching enlightenment has no past, present, or future (and reaching enlightenment has no past, present, or future). The mind of ordinary people is like a closed lotus flower (the mind of ordinary people is like a closed lotus flower), while the mind of the Buddha is like a full moon (the mind of the Buddha is like a full moon). If this contemplation is accomplished (if this contemplation is accomplished), the lands of the ten directions (the lands of the ten directions), whether pure or impure (whether pure or impure), the sentient beings of the six realms (the sentient beings of the six realms), the stages of the three vehicles (the stages of the three vehicles), and the formation, dwelling, decay, and emptiness of the lands of the three times (and the formation, dwelling, decay, and emptiness of the lands of the three times), the differences in the karma of sentient beings (the differences in the karma of sentient beings), the practices of Bodhisattvas in the causal stage (the practices of Bodhisattvas in the causal stage), the Buddhas of the three times (the Buddhas of the three times), will all appear within it, proving the body of the principal deity (will all appear within it, proving the body of the principal deity), fulfilling all the practices and vows of Samantabhadra (fulfilling all the practices and vows of Samantabhadra Bodhisattva). The *Mahavairocana Sutra* says (The *Mahavairocana Sutra* says): Such is the true mind (such is the true mind), therefore spoken by the Buddha (therefore spoken by the Buddha). Question: Earlier it was said that people of the Two Vehicles (Question: Earlier it was said that people of the Two Vehicles), because they have attachment to the Dharma (because they have attachment to the Dharma), cannot attain Buddhahood (cannot attain Buddhahood), now, they are again instructed to cultivate the Bodhicitta Samadhi (now, they are again instructed to cultivate the Bodhicitta Samadhi), what is the difference (what is the difference)? Answer: People of the Two Vehicles (Answer: People of the Two Vehicles), because they have attachment to the Dharma (because they have attachment to the Dharma), for a long time realize the principle (for a long time realize the principle), sinking into emptiness and stagnation (sinking into emptiness and stagnation), limited by kalpas (limited by kalpas). Then they arouse the great mind (then they arouse the great mind), and also through the gate of scattered good deeds (and also through the gate of scattered good deeds), experience countless kalpas (experience countless kalpas), so it is sufficient to be weary of (so it is sufficient to be weary of), and cannot be relied upon (and cannot be relied upon). Now, the mantra practitioners (now, the mantra practitioners), since they have broken through the two attachments of self and Dharma (since they have broken through the two attachments of self and Dharma), although they can correctly see the wisdom of reality (although they can correctly see the wisdom of reality), perhaps because of the interval since beginningless time (perhaps because of the interval since beginningless time), have not yet attained the All-Knowing Wisdom of the Tathagata (have not yet attained the All-Knowing Wisdom of the Tathagata). Wanting to seek the wonderful path (wanting to seek the wonderful path), the order of practice (the order of practice), from ordinary people entering the Buddha position (from ordinary people entering the Buddha position), is through this Samadhi (is through this Samadhi), which can reach the self-nature of all Buddhas (which can reach the self-nature of all Buddhas), realize the Dharma body of all Buddhas (realize the Dharma body of all Buddhas), prove the wisdom of the nature of the Dharma Realm (prove the wisdom of the nature of the Dharma Realm), and become the Great Vairocana Buddha (and become the Great Vairocana Buddha). --------------------------------------------------------------------------------
Chinese
卢遮那佛。自性身。受用身。变化身。等流身等流身。为行人。未证故。理宜修之。故大毗卢遮那经云。悉地从心生。如金刚顶瑜伽经说。一切义成就菩萨。初坐金刚座。取证无上道。遂蒙诸佛授此心地。然能证果。凡今之人。若心决定。如教修行。不起于座。三摩地现前。应是成就本尊之身。故大毗卢遮那经云供养次第法云。若无势力广增益。住法但观菩提心。佛说此中具万行。渐足清白纯净法也。此菩提心。能包藏一切诸佛功德法故。若修证出现。则为一切导师。若归本则是密严国土不起于座能成一切事。赞菩提心曰。 若人求佛慧 通达菩提心 父母所生身 速证大觉位 金刚顶瑜伽中发阿耨多罗三藐三菩提心论一卷 现代汉语译本： 卢遮那佛（Vairocana Buddha）：自性身（Svabhavakaya，法身），受用身（Sambhogakaya，报身），变化身（Nirmanakaya，应身），等流身（Nisyanda-kaya，化身）。等流身为了修行者，因为他们尚未证悟，所以理应修习。因此《大毗卢遮那经》（Mahavairocana Sutra）说：‘悉地（Siddhi，成就）从心生。’如《金刚顶瑜伽经》（Vajrasekhara Sutra）所说：一切义成就菩萨（Sarvarthasiddha Bodhisattva），最初坐在金刚座（Vajrasana），证取无上道（Anuttara-samyak-sambodhi）。于是蒙受诸佛传授此心地法门，然后才能证得果位。凡是现在的人，如果心意坚定，如教修行，不起于座，三摩地（Samadhi，禅定）现前，应是成就本尊之身。所以《大毗卢遮那经》的供养次第法云：‘若无势力广增益，住法但观菩提心。佛说此中具万行，渐足清白纯净法也。’此菩提心（Bodhicitta，觉悟之心），能包藏一切诸佛功德法，所以如果修证出现，则为一切导师。如果回归根本，则是密严国土（Ghanavyuha），不起于座能成就一切事。赞颂菩提心说： ‘若人求佛慧，通达菩提心，父母所生身，速证大觉位。’ 《金刚顶瑜伽中发阿耨多罗三藐三菩提心论》一卷