Chinese
在无有动摇的境界中，三身自然成就，是不灭的胜幢。安住于不变的宝藏中，发誓永不离开佛与众生平等的大空性。无论显现什么，都无时无刻不在昆图桑波（梵文：Samantabhadra，汉语字面意思：普贤）的行持和事业中增长力量。一切痛苦和分别念本来就已圆满，是所有佛陀的心之事业。因无有错谬和改变而欢喜。父亲昆图桑波（梵文：Samantabhadra，汉语字面意思：普贤）成为一切菩提心的儿子，心之忧伤在法性中清净。在事物未生的法性中，心不动的禅定是光明的觉性，无需寻找的自生智慧之果证悟成佛。恶趣和轮回即使寻找也无法找到，佛的事业没有错谬。因此，这是无二的行为，法性行为就是自己的心。为什么这么说呢？例如，凡是蓝色的就是蓝宝石（藏文：བཻཌཱུརྻ་），凡是蓝宝石（藏文：བཻཌཱུརྻ་）显现为蓝色一样，凡是法性就是无自性的菩提心，凡是无自性就是菩提心的法性，也不是立即造作和寻找的。因此，它是如此的无二和不做作。心性是行为，无论显现什么，一切法都不住于边，不执着于中，在三时中不造作而成佛，在那之中，无二地享受大乐，无论因果和内外之法如何存在，都不执着于常和实有，没有断灭的空性，没有解脱，心的法性在任何事物上都没有束缚和解脱地享受，一切都是心性法性的行为，这就像转轮王完全守护佛法，住在泥泞、污秽、狗粪中，住在珍宝的宫殿中，福德、享受和调伏的田地没有差别，再次，这住在泥泞和污秽中，住在珍宝的宫殿中，也显现出享受更加广大，不是国王的财产和积蓄，国王对任何事物都没有执着。
English
In the state of unwavering stability, the three bodies are spontaneously accomplished, an imperishable victory banner. Having placed it in the unchanging treasury, a vow is made to never depart from the vast expanse of great equality between Buddhas and sentient beings. Whatever appears, power increases without time or circumstance in the activities and deeds of Samantabhadra. Since all suffering and conceptual thoughts are primordially perfected, it is the activity of the minds of all Buddhas. Rejoicing in the absence of error and change. Father Samantabhadra becomes the son of all bodhicitta, the sorrow of the heart is purified in the nature of reality. In the nature of reality where things are unborn, the samadhi of the unmoving mind is clear awareness, the fruit of self-arisen wisdom that need not be sought is realized as Buddhahood. Even if one searches for the lower realms and samsara, they cannot be found, the activity of the Buddha is without error. Therefore, this is non-dual conduct, the conduct of reality is one's own mind. Why is that? For example, just as whatever is blue is lapis lazuli (Sanskrit: Vaiḍūrya), and whatever is lapis lazuli appears as the color blue, so too, whatever is reality is the bodhicitta without inherent existence, and whatever is without inherent existence is the reality of the bodhicitta, which is neither immediately created nor sought. Therefore, it is thus non-dual and unartificial. Mind itself is conduct, and all phenomena that appear do not abide in extremes, nor are they fixated on the center. Buddhahood is attained without being compounded in the three times, and in that, one enjoys great bliss in a non-dual way. No matter how cause and effect and inner and outer phenomena exist, there is no clinging to permanence or substantiality, and there is no emptiness of annihilation, and no liberation. The nature of mind enjoys without bondage or liberation in anything. All of that is the conduct of mind itself, the nature of reality. This is like a universal monarch who fully protects the Dharma, and whether dwelling in mud, filth, vomit, or dog excrement, or dwelling in a palace of jewels, there is no difference in the fields of merit, enjoyment, and taming. Furthermore, this dwelling in mud and filth, and dwelling in a palace of jewels, also appears to increase and magnify enjoyment. It is not the king's property or accumulation. The king has no attachment to anything.
Chinese
就像那样，自己的菩提心是恶趣轮回之法，以及完全清净涅槃之境，无论如何行持，对其都没有大小和偏袒之分。轮回本身就是涅槃的根本，一切佛陀的君主，普贤王如来是无需寻找的，自生的薄伽梵本来就具有圆满的觉悟，当下以意念祈愿，不是心的喜好和造作。那是本来自己以心本来就具有的无自性法性来享用，以大智慧之法，大智慧之眼也无法看见，普贤王如来也无法在偏袒和好坏中找到。十方诸佛也无法知晓生老病死和迁移变化，心的行持如同虚空，心的誓言是不可违越的。以稳固为基础，心的行持无二地享用如同大江大河，日夜不停地行持，是佛陀无误的事业。法性菩提心没有好坏，清净染污菩提心没有，没有好坏地行持，法性菩提心没有偏袒，因此没有舍取地度化等等，也是菩提心的行持，没有行持的自性。其中没有行持的自性是，一切心的自性中没有成立像这样的说法，因此无论如何行持也没有行持的自性。那就像虚空中无论如何行持有为法也没有行持的自性，不会被它的过失所染污。同样，菩提心的行持是，在清澈的海洋中，日月星辰的影像无论如何显现，也没有实体和相状，通达法性如同海洋般的甚深意义也是如此。其中无误的意思是，因为无改地了知本来就是如此的意义，所以是无误的。如果不了解一切都是菩提心的行持，以因果的勤作来勤奋地行持佛陀的事业，最终也是轮回的因，是无有止境的痛苦，那是因为什么呢？
English
Just like that, one's own Bodhicitta is the Dharma of the evil realms of Samsara, and the completely pure state of Nirvana. No matter how one practices, there is no distinction of size or partiality towards it. Samsara itself is the root of Nirvana, the sovereign of all Buddhas. The Samantabhadra is not to be sought, the self-born Bhagavan inherently possesses perfect enlightenment. Immediately pray with intention, not with the mind's liking or fabrication. That is because one inherently enjoys the Dharma nature of selflessness with the mind. With the Dharma of great wisdom, even the eye of great wisdom cannot see it. Even Samantabhadra cannot find it in partiality or good and bad. The Buddhas of the ten directions cannot know birth, old age, sickness, death, and migration. The conduct of the mind is like the sky, and the vow of the mind is inviolable. With stability as the foundation, the conduct of the mind is enjoyed non-dually like a great river, practicing without change day and night, which is the unerring activity of the Buddha. The Dharma nature of Bodhicitta has no good or bad, pure or defiled Bodhicitta does not exist, practicing without good or bad. The Dharma nature of Bodhicitta has no partiality, therefore there is no abandonment or taking in liberation, etc. It is also the conduct of Bodhicitta, without the nature of practice. Among them, the absence of the nature of practice is that in the nature of all minds, there is no establishment of saying 'like this,' therefore no matter how one practices, there is no nature of practice. That is like how no matter how conditioned dharmas are practiced in the sky, there is no nature of practice, and it is not stained by its faults. Similarly, the conduct of Bodhicitta is like how in the clear ocean, no matter how the images of the sun, moon, and stars appear, there is no substance or characteristics. Understanding the profound meaning of the Dharma nature like the ocean is also the same. Among them, the meaning of 'unerring' is that because one knows the meaning that is inherently so without alteration, it is unerring. If one does not understand that everything is the conduct of Bodhicitta, and diligently practices the activities of the Buddha with the effort of cause and effect, it will ultimately be the cause of Samsara, an endless suffering. Why is that?
Tibetan
་ན། དེས་སེམས་ཀྱི་དོན་ཡེ་ནས་ཡིན་པར་མི་ཤེས་ པས།རྨོངས་པ་ནམ་མཁའ་སྙེག་པ་དང་འདྲ་བ་ཡིན་ནོ།། ཆོས་ཉིད་བྱང་ཆུབ་སེམས་ཀྱི་རང་བཞིན་ནས་རིན་པོ་ཆེ་མན་ཤེལ་བཞིན་དུ་རྣམ་པར་དག་པ་དེ་བཞིན་དུ། གདོས་པ་ཅན་མ་ཡིན་པ། ནམ་མཁའི་དབྱིངས་ ལྟར་སྤྲོས་པ་ཐམས་ཅད་དང་བྲལ་བ།དེ་ཡང་ཡེ་ནས་དེ་ལྟར་ཡངས་ཤིང་རྒྱ་ཆད་པ་ཡང་མ་ཡིན་པར།། ཏིང་ངེ་འཛིན་གྱི་འོད་ཟེར་ཉི་མའི་དཀྱིལ་འཁོར་ལྟར་གསལ་ལ་མི་བསྒྲིབ་པར་རང་བྱུང་ བའོ།། དེ་ཡང་འཇིག་རྟེན་མཚན་མའི་ཆོས་ཅན་ལྟ་བུ་མ་ཡིན་ཏེ། བལྟ་རུ་ནི་ཡོད། གཟུང་དུ་མེད། སྣང་ནི་སྣང། དངོས་པོར་ནི་མ་གྲུབ་སྟེ། གཞའ་ཚོན་ཆུ་ཟླ་ལྟ་བུའི་དཔེ་མཚོན། ཡིད་ཏིང་ངེ་འཛིན་ཇི་ལྟར་འདོད་པ བཞིན་འབྱུང་བ་ནོར་བུ་དང་འདྲ་བར།དོན་བསྟན་པས་ཡེ་ནས་རང་བཞིན་མེད་པ་ཀུན་གཞིའི་སེམས་ཀྱི་རྒྱུད་ཐམས་ཅད་ལ་གཉིས་སུ་མེད་པའི་སེམས་ཀྱི་ལོངས་སྤྱོད། འདོད་པ་ཐམས་ཅད་མ་བཙལ་བར་ལྷུན་གྱིས་ གྲུབ་པ།སེམས་ཀྱི་འབྲས་བུ་ལས་རང་འཆར་བ་ཡིན་པས། དེའི་ཕྱིར་སེམས་ཀྱི་ཆོས་ཉིད་བྱང་ཆུབ་སེམས་རྟོགས་ན། རྟོགས་པའི་ཏིང་ངེ་འཛིན་དང། ཡེ་ཤེས་རོལ་པའི་འཕྲིན་ལས་སྣ་ཚོགས་སུ་ཟད་པ་མེད་པར་ འཆར་པའོ།། དེ་ལྟར་དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་དགོངས་པ་འདུས་པའི་རྒྱུད་འདིས་ཐོས་པ་དང་ཆོས་ཐམས་ཅད་ཇི་ལྟ་བའི་རྣམ་པར་ཡང་དག་གིས་མ་ཤེས་སྙམ་དུ་སེམས་ན། རྒྱུད་འདི་ཐོས་པའི་དྲིན་ཡིན་པར རིག་པར་བྱའོ།། དེ་ནས་ཡང་འདི་སྙམ་དུ། སངས་རྒྱས་ཐམས་ཅད་ཐུགས་ཡེ་ཤེས་གཉིས་སུ་མེད་པའི་ངང་དུ་གཅིག་པ་ལ། ཕྱོགས་དང་རིས་མེད་པ་དྲོད་ཡིན་པ་རིགས་པར་བྱའོ།། དེ་ནས་དོན་དེ་ལ་དངོས་པོ་ཅིར སྣང་ཡང་རང་བཞིན་མེད་པར་ཡིད་ཆེས།དུས་དང་རྒྱུན་ཇི་ལྟར་འགྱུར་ཡང་ཐོག་མ་ནས་མཐའ་མ་གཡོས་པའི་ཀློང་དུ་ཆོས་ཉིད་ལ་འཐིལ་དུ་ཕེབས་པའི་དྲོད་ཡིན་པར་རིག་པར་བྱའོ།། དེ་ལྟར་རྣལ་དུ་ཕེབས་པ་ དང།ཐམས་ཅད་ཀྱི་རྣམ་པ་འདི་ལ་ཡོད་ཅེས་པས་སེམས་མེད་ཅེ་འམ། རྟོག་ཅེ་འམ། མི་རྟོག་ཅེས་པའི་རྣམ་པ་ཅི་ཡང་མེད་པར་ཐམས་ཅད་དུ་མི་གཡོ་བའི་ངང་ལས། མི་འགྱུར་བའི་རིག་པས་ཟིན་པས། འཇིག་རྟེན་ མིང་ཡང་མེད་པའི་བདེ་བ་ཆེན་པོར་གྱུར་པས།ཡོད་མེད་རྟག་ཆད་ཀྱི་ཆོས་ལས་འདས་ཏེ། ལྷམ་མེ། ལྷན་ནེ། ལྷང་ངེ་འགྱུར་བ་སྙམ་བྱེད་པ་ནི། སེམས་ལས་སུ་རུང་པའི་དྲོད་ཡིན་པར་རིག་པར་བྱའོ།། དེ་ལྟ་བུའི་ དོན་ལས་མ་ཡེངས་པ་དེ་ལས།བདག་གི་རྣམ་པར་རྟོག་པ་འཕྲུལ་གྱི་མེ་ལོང་ལ་གསལ་བ་ལྟར། རྟག་པ་མིང་ཡང་མེད།
Chinese
啊！由于不了解心的意义本来就是，所以，愚昧就像攀登虚空一样。法性菩提心从心的自性中，如珍宝曼殊石般清净，同样，不是有实体的，如虚空界般远离一切戏论，而且本来就是那样宽广，也不是没有边际的。禅定的光芒如日轮般明亮而不被遮蔽，是自生的。那也不是像世间有相之法一样，看是能看，抓是抓不住，显现是显现，却不是实有，彩虹水月就是比喻。心如意禅定想怎样出现就怎样出现，如珍宝一样，意义显示了本来无自性，在一切阿赖耶识的心续中，是无二的心之受用。一切愿望不需寻找自然成就，是从心的果实中自然显现的。因此，心的法性菩提心如果证悟了，证悟的禅定和智慧嬉戏的利生事业就会无尽地显现。如是，如果认为一切如来意集经由此听闻和一切法如是之相没有如实了知，要知道这是听闻此经的恩德。然后又想，一切佛陀的心意智慧在无二的体性中是一体的，要理解为无有偏袒和分别的暖相。然后对那个意义，无论显现什么事物都相信其无自性，无论时间和相续如何变化，都要知道这是从初始至终都没有动摇的界中，法性深入的暖相。如是安住，并说一切的相貌都在这里，是说无心吗？是说分别吗？是说无分别吗？没有任何相状，在一切时处不动的状态中，被不变化的觉性所摄持，成为了世间连名字都没有的大乐，超越了有无常断之法，闪闪发光，熠熠生辉，亮晶晶地变化，认为是心堪能的暖相。像那样不从意义中散乱，自我的分别念就像在幻化的镜子中显现一样，连常这个名字都没有。
English
Ah! Because one does not understand that the meaning of mind is originally so, ignorance is like trying to climb the sky. The Dharma-nature Bodhicitta, from the very nature of mind, is as pure as a precious manishila gem. Likewise, it is not substantial, like the realm of space, free from all elaborations. Moreover, it is originally so vast, yet not without boundaries. The radiance of Samadhi, like the sun's orb, is clear and unobscured, self-arisen. It is not like the phenomena of the world with characteristics; it can be seen, but not grasped; it appears, but is not truly existent. Examples are like rainbows and reflections of the moon in water. The mind, like a wish-fulfilling Samadhi, arises as desired, like a jewel. By revealing the meaning, it is originally without self-nature. In the continuum of the mind of all Alaya consciousness, it is the enjoyment of the non-dual mind. All desires are spontaneously accomplished without seeking, arising naturally from the fruit of the mind. Therefore, if the Dharma-nature Bodhicitta of the mind is realized, the Samadhi of realization and the enlightened activities of wisdom's play will endlessly manifest. Thus, if one thinks that one has not truly understood the meaning of all the Tathagatas' Mind Embodiment Tantra through hearing this and the true nature of all phenomena, one should know that it is due to the kindness of hearing this Tantra. Then, one should think again that the mind and wisdom of all Buddhas are one in the nature of non-duality, and one should understand that it is the warmth that is without partiality or discrimination. Then, regarding that meaning, one should believe that whatever appears is without self-nature. No matter how time and continuity change, one should know that it is the warmth of the Dharma-nature deeply immersed in the realm that has not moved from beginning to end. Thus, abiding in such a state, and saying that all appearances are present here, does one mean that there is no mind? Does one mean conceptualization? Does one mean non-conceptualization? Without any such characteristics, in the state of immovability at all times, being held by unchanging awareness, it becomes great bliss without even a name in the world, transcending the phenomena of existence, non-existence, permanence, and annihilation. Sparkling, shimmering, and gleaming, one thinks it is changing, and one should know that it is the warmth of the mind's potential. Not distracted from such a meaning, the conceptualizations of the self are like appearing clearly in a magical mirror, without even the name of permanence.