Chinese
再进行区分，菩提心的自性开示有两层含义：开示显现和存在的万法，原本未经改造即是成佛；如果这样认识和领悟，开示不必从其他地方寻找果实。菩提心的定义开示也有三种含义：开示经文的确定和口诀的秘密是无所事事的菩提心；开示远离能取所取的对境；开示除了菩提心之外，无法从世间寻找到法。菩提心的因果之义开示也有四种：开示一切生起的因，是普贤佛母的法界广阔虚空的明点，果是宣说为普贤佛母的菩提心；开示证悟的智慧觉性从自身显现；开示从法无生灭的自性中，也开示大悲方便的种种差别；通过观修五蕴、十二处、十八界为本尊身大印，开示在三时中不造作的精华智慧觉性于心间的脉轮中显现。菩提心的无有穷尽也有五层含义：通过修习方便和智慧，开示五部佛的身体颜色和坐姿；由于在法界和智慧中显现，远离身体的实有，舍弃粗糙的禅定，开示一切皆为光明的坛城；通过领悟能知和所知，开示通达佛陀的密意而不混杂；开示如虚空般周遍一切，没有希望和恐惧以及轮回的法；开示证悟自性觉性的菩提心之果在三时中不变。菩提心的广大周遍也有六层含义：由于领悟最极秘密的坛城之义，开示能行于那若巴的法界；开示无有聚集分离之义，超越作为和勤作；开示从经文的肉汤外面降到口诀的顶上；开示安住于誓言的律仪，获得身语意的果实；开示一切胜者的宝藏菩提心是稀有；因果的
English
Furthermore, there are distinctions. The explanation of the nature of bodhicitta has two meanings: to explain that all phenomena of appearance and existence are enlightened from the beginning, without any modification; and to explain that if one recognizes and realizes this, there is no need to seek the result elsewhere. The explanation of the definition of bodhicitta also has three aspects: to explain that the certainty of the scriptures and the secret instructions are the bodhicitta of non-action; to explain that it is separate from the objects of grasping and being grasped; and to explain that apart from bodhicitta, no dharma can be found in the world. The explanation of the meaning of the cause and effect of bodhicitta also has four aspects: to explain that the cause of all arising is the bindu in the vast expanse of the dharmadhatu of Samantabhadrī, the mother of all, and the result is said to be the bodhicitta of Samantabhadrī; to explain that the awareness of the wisdom of realization arises from oneself; to explain that even from the nature of dharma without arising or ceasing, the various distinctions of skillful means of compassion are also explained; and to explain that by meditating on the skandhas, dhatus, and ayatanas as the great mudra of the deity's body, the essence of wisdom awareness, uncompounded in the three times, arises in the center of the citta. The infinity of bodhicitta also has five aspects: by meditating on skillful means and wisdom, the body color and posture of the five buddha families are explained; because it is clear in the dharmadhatu and wisdom, it is separate from the substance of the body, and by abandoning coarse samadhi, it is explained that everything is a mandala of light; by realizing the knower and the known, it is explained that the meaning is understood without confusion with the intention of the buddhas; it is explained that it pervades all like space, and there is no hope or fear or samsaric dharma; and it is explained that the result of realizing the bodhicitta of one's own awareness is unchanging in the three times. The great pervasiveness of bodhicitta also has six aspects: because the meaning of the most secret mandala is realized, it is explained that one can travel in the dharmadhatu of Naropa; it is explained that the meaning of no gathering or separation transcends action and effort; it is explained that the broth of the scriptures is brought down from the outside to the top of the instructions; it is explained that by abiding in the vows of samaya, one obtains the fruit of body, speech, and mind; it is explained that the treasure of all the victors, bodhicitta, is wonderful; the cause and effect of
Chinese
无论如何宣讲一切佛法，都显示了从心性未生中产生神通。关于菩提心显示为超越痛苦，也有三种意义：虽然本来成佛，在超越痛苦的法界中，如不可见的国王般无偏地安住，但也显示了以大悲心化现为任何形象；以及在一切清净的刹土中度化众生，并与明妃的 子宫结合，显示为超越三界的大乐；以及由于不迁不移、不转不动，显示了珍贵的心在普贤王如来的状态中从未动摇。关于菩提心观为空性，有两种意义：显示在伟大的安乐之中，安住于身的光芒，享受语的光芒；以及显示普贤法王与欲妙明妃无二无别。关于菩提心显示为本来成佛、永恒雍仲，也有七种意义：在十方刹土中，显示我已证悟成佛；以及显示一切显现存在皆在大悲心的状态中；以及显示一切轮回之法皆为菩提心；以及显示一切乘之顶峰为阿底瑜伽；以及显示一切因果之法皆为菩提心；以及显示超越言语文字的境界；以及断除结合解脱和生死之根，显示完全聚集的明点超越常断之边。菩提心之稀有中，为利益之章，即第三十六品。此品讲述了菩提心稀有的誓言，其中清净是指：本来清净了障碍和习气，如将水晶球置于手掌中一般，对三界、三时和三有同时了知的智慧不间断，对智慧和清净刹土清晰且意义确定。证悟是指如油遍布芝麻一般，成为一切的精华，成为自然安住之法性的一切心髓，成为身和智慧的来源而证悟。心是指成为证悟的智慧，在阿赖耶识秘密的法界中，是不被玷污的意义，是无需勤作的如意宝的自性和颜色。
English
However all the teachings are taught, it is shown that miracles arise from the unborn nature of mind. Regarding the teaching of the mind of enlightenment as transcendence of suffering, there are also three meanings: Although originally enlightened, residing impartially in the realm of transcendence of suffering like an invisible king, it is also shown to manifest in any form through great compassion; and liberating beings in all pure lands, and uniting with the womb of the consort, showing the great bliss that transcends the three realms; and because it does not move, change, turn, or abide, it shows that the precious mind has never wavered from the state of Kuntuzangpo. Regarding the contemplation of the mind of enlightenment as great emptiness, there are two meanings: showing that in the midst of great bliss, one dwells in the light of the body and enjoys the rays of speech; and showing that the all-knowing Dharma King is inseparable from the enchanting consort. Regarding the mind of enlightenment as originally enlightened, eternal Yungdrung, there are also seven meanings: In the ten directions of the realms, it is shown that I have attained enlightenment; and showing that all appearances and existence are in the state of great compassion; and showing that all the dharmas of samsara are the mind of enlightenment; and showing that the pinnacle of all vehicles is Atiyoga; and showing that all the dharmas of cause and effect are the mind of enlightenment; and showing that it transcends the realm of words and letters; and cutting off the root of union and liberation and birth and death, showing that the completely gathered bindu transcends the extremes of permanence and annihilation. From the wondrousness of the mind of enlightenment, the chapter on purpose, which is the thirty-sixth chapter. This chapter speaks of the vows of the wondrous mind of enlightenment, wherein purification means: originally purified of obscurations and habitual tendencies, like placing a crystal ball in the palm of the hand, the wisdom of knowing the three realms, three times, and three existences simultaneously is uninterrupted, and the meaning is clear and definite for wisdom and pure lands. Enlightenment means that like oil pervading sesame seeds, it becomes the essence of everything, the heart essence of all naturally abiding dharmata, becoming the source of body and wisdom, and thus enlightened. Mind means becoming the wisdom of realization, in the secret realm of the alaya, it is the meaning of being undefiled, the self-nature and color of the wish-fulfilling jewel without effort.
Tibetan
འོད་གསལ་བ་ནི། སེམས་སྐྱེ་བ་མེད་པ་ཡིན་ལ། བདེ་བ་ནི་སྐུ་གསུམ་ཅིག་ཅར་རྫོགས་ཏེ་ཆོས་ཀྱི་དབྱིངས་སུ་དག་པས་ནི། དགྱེས་པ་ཆེན་པོར་བཞུགས་པས་བདེ་བ་ཡིན་ལ།ཆེན་པོ་ནི་གཉེན་པོ་གང་གིས་ཀྱང་བཅོས་སུ་མེད་པས། ནམ་མཁའ་ལྟར་རྒྱུ་ལ་མ་ལྟོས་ཡེ་ནས་དག །རྐྱེན་དང་མ་བྲལ་ཡེ་ནས་གནས། རྫས་དང་མཚན་མ་ལ་རག་ལུས་ཏེ། གོང་ན་ལ་བཟླར་མེད་པས་ཆེན་པོ་ཡིན་ནོ། །ཐུགས་ལ་ཡང་དོན་གསུམ་སྟེ། ཀུན་ལ་འཇུག་པ་དང་ཡིད་ཀྱི་མཚན་ཉིད་དང་། རིག་པའི་ཡེ་ཤེས་སོ། །སྐུ་ལ་ཡང་གསུམ་སྟེ། ཀློང་ཡངས་པའི་མཁའ་དང་། ཀུན་བདེ་བའི་སྐུ་དང་། བྱང་ཆུབ་སེམས་རྡོ་རྗེའོ། །གསུང་ལ་ཡང་གསུམ་སྟེ། ངེས་པའི་ཚིག་དང་། བརྗོད་པར་བྱ་བ་དང་། ཐམས་ཅད་དུ་སྤྲོས་པའོ། །བྱང་ཆུབ་སེམས་རྨད་དུ་བྱུང་བ་འདིས། ཁམས་གསུམ་དབང་དུ་སྡུད་དེ། ཐ་མས་ནད་ཀྱི་སྲོག་འཛིན་པའི་ཕྱིར་ཀུན་ཏུ་བཟང་མོའི་མཁའ་བྷ་ག་རྒྱ་མཚོའི་དབྱིངས་སུ་ཐིམ་ལ། སྐུ་གསུང་ཐུགས་ལྷུན་གྱིས་གྲུབ་སྟེ། བྱ་རྩོལ་ལས་འདས་ནས། རིག་པའི་རྒྱལ་པོ་རང་དབང་དུ་གྱུར་ཏེ། ཡེ་ཤེས་ཀྱི་སྣང་བ་ཆེན་པོ་རང་ལ་འཆར་བའི་ཕྱིར།ཀུན་ཏུ་བཟང་མོའི་མཁའ་བདེ་བ་ཆེན་པོའི་ཀློང་དུ་བསྡུས་སོ། །དེ་གཉིས་སུ་མེད་པ་ལས། སེམས་རིན་པོ་ཆེ་སྐྱེ་བ་མེད་པའི་དོན་ཕྱིན་ཅི་མ་ལོག་པ་ཚིག་དང་ཡི་གེའི་མཚན་མ་ལས་འདས་ཏེ། རང་བཞིན་དང་ཁ་དོག་ཅིར་ཡང་སྟོན་ཅིང་འགྱུར་བ་མེད་པའི་དབྱིངས་བདེ་བ་ཆེན་པོའི་ཀློང་ཡངས་པ་ན། རྟག་པ་ཆེན་པོ་གཡུང་དྲུང་གི་སྐུ་བཞུགས་སོ། །བྱང་ཆུབ་ཀྱི་སེམས་རྨད་དུ་བྱུང་བ་ལས། བྱང་ཆུབ་སེམས་ཀྱི་ངེས་ཚིག་བསྟན་པའི་ལེའུ་སྟེ་སུམ་ཅུ་བདུན་པའོ།། །།ལེའུ་འདི་ལས་བྱང་ཆུབ་སེམས་རྨད་དུ་བྱུང་བའི་ཡོན་ཏན་བསྟེན་ཏེ། བྱང་ཆུབ་སེམས་བསྒོམ་པའི་དོན་བསྟན་པ། གཞུང་ནས། ཁམས་གསུམ་རིན་ཆེན་རྙེད་པའི་མི་ཞེས་འབྱུང་བ་ནི། དཔེར་ན། བྱང་ཆུབ་སེམས་རྨད་དུ་བྱུང་བའི་དོན་རྟོགས་པ་ནི། མཆོད་དང་མཆིང་བུའི་ནོར་བུ་རིན་ཆེ་བ་ཡང་། བཻ་ཌཱུརྱ་ལུག་ཤིག་ཙམ་གྱི་འོད་ཀྱིས། རི་དེ་རི་ལ་དང་ནོར་བུའི་རི་དེ་ཀུན་བཻ་ཌཱུརྱ་མངོན་ནོ། །དེ་དང་འདྲ་བ་བྱང་ཆུབ་སེམས་སྟོང་སྤྱི་ཕུད་ཡེ་ཤེས་མཁའ་ལ་རོལ་པ་འདི་ནི་རྨད་དུ་བྱུང་བ་སྟེ། ཁམས་གསུམ་རིན་པོ་ཆེར་མཐོང་ཡང་སྲིད་པ་གསུམ་ཡང་རིན་པོ་ཆེར་གྱུར་པ་ལ་བྱའོ། །དེ་བཞིན་དུ་ཡོད་བཞིན་གྱི་ནོར་བུ་རིན་པོ་ཆེ་ལ་ནི་ཅི་ཡང་འབྱུང་བ་ལྟ་བུའོ། །ཞེས་འབྱུང་སྟེ། བྱང་ཆུབ་སེམས་རྨད་དུ་བྱུང་བ་ལས
Chinese
光明是心无生，安乐是三身一时圆满，于法界清净，安住于大喜乐，故为安乐。伟大是任何对治都无法改变，如虚空般不依赖因，本自清净，不离缘，本自存在，依赖于物质和相，无有更胜者，故为伟大。心亦有三义：入于一切，意的体性，以及觉性之智慧。身亦有三：广阔之虚空，一切安乐之身，以及菩提心金刚。语亦有三：决定之语，所应说者，以及于一切中开展。此殊胜菩提心，摄持三界，最终，为了执持疾病之命，融入普贤佛母之虚空，巴嘎，大海之界中。身语意任运成就，超越作为与勤作，成为觉性之自在王，为了自生大智慧之显现，融入普贤佛母之虚空，大乐之界中。于彼二无别中，宝贵之心无生之义，真实不虚，超越言词与文字之相，于自性与颜色如何显现亦不变之界，大乐之广阔中，安住着永恒伟大之雍仲身。从殊胜菩提心中，开显菩提心之定义之品，即第三十七品。此品讲述了依止殊胜菩提心之功德，讲述了修持菩提心之义，经文中： “获得三界珍宝之人”是指，例如，了悟殊胜菩提心之义，如同供品和樱桃之珍宝，仅以一块琉璃般的光芒，那座山和珍宝之山都显现为琉璃。与之相似，此空性总集精华，嬉戏于智慧虚空之菩提心是殊胜的，即使三界被视为珍宝，也是指三有也转变为珍宝。如同存在着的珍宝中会生出任何事物一般。经文如是说，从殊胜菩提心中
English
Luminosity is the unborn nature of mind. Bliss is the simultaneous perfection of the three kayas, purified in the realm of Dharma, abiding in great joy, hence it is bliss. Greatness is that which cannot be altered by any antidote, like the sky, not depending on causes, primordially pure, inseparable from conditions, primordially existent, relying on substance and characteristics, with nothing superior, hence it is great. Mind also has three meanings: entering into all, the nature of mind, and the wisdom of awareness. Body also has three: the vast space, the body of all bliss, and the Bodhicitta Vajra. Speech also has three: definitive words, what should be spoken, and expanding into all. This wondrous Bodhicitta subdues the three realms, and ultimately, in order to hold the life of disease, it dissolves into the space of Samantabhadrī, the bhaga, the realm of the ocean. Body, speech, and mind are spontaneously accomplished, transcending action and effort, becoming the self-liberated king of awareness, and for the sake of the great manifestation of wisdom arising within oneself, it is gathered into the space of Samantabhadrī, the realm of great bliss. From the inseparability of these two, the meaning of the precious unborn mind, being true and not mistaken, transcends the characteristics of words and letters, and in the vastness of great bliss, the realm that shows nature and color in any way without changing, abides the eternal great Yungdrung body. From the wondrous Bodhicitta, the chapter explaining the definition of Bodhicitta, the thirty-seventh chapter. This chapter explains the benefits of relying on the wondrous Bodhicitta, explaining the meaning of meditating on Bodhicitta. From the scripture: "The person who finds the preciousness of the three realms" refers to, for example, realizing the meaning of the wondrous Bodhicitta, like the precious jewel of offerings and cherries, even with the light of a small piece of lapis lazuli, that mountain and the mountain of jewels all appear as lapis lazuli. Similarly, this Bodhicitta, the essence of emptiness, playing in the space of wisdom, is wondrous, even if the three realms are seen as precious, it means that the three existences are also transformed into preciousness. It is like anything arising from an existing precious jewel. Thus the scripture says, from the wondrous Bodhicitta.