English
As it appears, therefore all phenomena are the root from which samsara and nirvana arise, and the nature of the sphere is immeasurable. Fourth, the bindu of great wisdom: The nature of self-arisen luminosity is extremely serene, free from the conditions of manifestation. Emaho! Such a rare and wonderful dharma, from the beginning, is clear awareness. It is the inconceivable secret of all Buddhas, the perfect enlightenment. Its very nature is luminosity, so it is not a one-sided emptiness, and even if it is established as a result, its characteristics cannot be found, so it is not non-empty either. It is free from all extremes, and also free from the basis of establishing the term "middle way", so it is not just the middle way. The nature of mind is the mirror of meaning, luminosity is unconditioned. Fifth, the bindu of dharmata: The nature of unconditioned bodhicitta is inherently abiding and extremely serene. Emaho! Such a rare and wonderful dharma is the unwavering nature of dharmadhatu. It is the inconceivable secret of all Buddhas, the perfect enlightenment. Great wisdom does not arise in the continuum, so one must definitely examine that meaning. When examined with reason, the nature does not change, so it is constant. Liberated from continuity and permanence, the very nature of emptiness, that great permanence, has no antidote to overwhelm and destroy it, so the essence of its nature is free from change. Sixth, the bindu of Samantabhadra: From the intention of liberation and complete purity, it is extremely serene. Emaho! Such a rare and wonderful dharma is the view of completely pure conduct. It is the inconceivable secret of all Buddhas, the perfect enlightenment. The unchanging nature is not established anywhere, and if it is definitely cut off, it is cut off from the beginning, and it is also useless, so great bodhi is the nature of complete purity. If it changes from existence to non-existence, it is the extreme of nihilism, but in the great bliss of Samantabhadra, wrong thoughts do not arise from the beginning, so it is liberated from continuity, and the nihilism of wrong views is naturally purified. The qualities of nature are free from all obscurations. Thus it is also said: In the Secret of Wisdom, the six bindus of awareness and wisdom are the nature of view, conduct, and intention. Like an unscattered moon disc, the unmoving nature of mind is unscattered, the dharmata is free from elaboration, the primordial Buddha, the difference of bodhicitta.
Chinese
如是说，应当念诵。第三有二：略说、广说。初者，从下文“一切菩提”至“于彼无减”之间所示。一切法于整体法性中无所作为，故离显现菩提心之觉知，而于显现中明了，故胜于声闻、缘觉。如是，以无境故，一切不于心外寻觅，而安住于本有之大自在中，如是教诫，胜于克里亚瑜伽。何以故？无论于轮涅之流转中如何寻觅，然其义之精髓，菩提心之界，未曾离于彼，亦未曾往于他处。虽行于无边之胜者刹土，然未胜于彼义之精髓，故不移于他处，即是彼，故胜于唯识、中观。虽能创造、成就、见证无量胜者之身语意，然亦完全生起于彼精髓，未曾增多、粗大，与法界等同，故胜于凡夫、外道。无论痛苦之有情于无边之轮回中如何生起、显现，然心之如是性未曾减少、微小，心性本自生之智慧外，无有可称为佛之功德，故胜于玛哈、阿努之续部教证。二者，从前文之续“唉玛 稀有”至“除彼之外，无有余者”之间所示。其中初者，未曾舍弃任何事物而于显现中成佛之功德为：显现、声响、有之诸法，皆于菩提心之自性中本自成佛而圆满，对此深感稀有。唉玛，是为稀有且奇妙之法，乃大乐之界，不可被他者夺走。一切胜者圆满正觉之身语意，乃不可思议之甚深秘密。内外所显现、声响之诸法之自性，本即是心性光明之自性，故非于成佛外另有所得，乃是胜者之殊胜果位
English
As it is said, it should be recited. The third has two parts: brief explanation and detailed explanation. The first is indicated from "All Bodhi" below to "There is no decrease in that." Since all dharmas have nothing to do in the entirety of dharmata, there is also separation from the perception of manifesting the essence of Bodhichitta, and it is clear in manifestation, so it is superior to Sravakas and Pratyekabuddhas. Since there is no object in this way, all do not seek outside the mind, but abide in the great self-existing state of being, thus advising, surpassing Kriya Yoga. Why is that? No matter how much one searches in the cycle of samsara, the essence of the meaning, the realm of Bodhichitta, has not passed away from it, nor has it gone anywhere else. Although one travels through the boundless realms of the Victorious Ones, one has not surpassed the essence of that meaning, so it does not move elsewhere, it is that, so it is superior to Cittamatra and Madhyamaka. Even if one creates, accomplishes, and sees all the immeasurable bodies, speech, and minds of the Victorious Ones, it is completely developed from that very essence, and it has not become more numerous or coarser, it is equal to the Dharmadhatu, so it is superior to ordinary people and heretics. No matter how many suffering sentient beings arise and appear in the endless cycle of existence, the thusness of the mind has not diminished, become less, or become subtle, and there is no merit that can be called Buddha other than the self-born wisdom of the mind itself, so it is superior to the tantras and agamas of Maha and Anu. The second is indicated from the continuation of the previous text, "Emaho Wonderful," to "There is nothing else except that." Among them, the first, the greatness of becoming a Buddha in manifestation without abandoning anything, is: all the dharmas of appearance, sound, and existence are inherently enlightened and complete in the essence of Bodhichitta, which is extremely amazing. Emaho, it is a rare and wonderful dharma, a realm of great bliss, which cannot be taken away by others. The body, speech, and mind of all the Victorious Ones, the complete and perfect Buddhas, are the inconceivable and profound secret. The nature of all the dharmas that appear and sound inside and outside is inherently the essence of the luminosity of the mind itself, so it is not different from becoming a Buddha, it is the supreme state of the Victorious Ones.
Chinese
是这样的。那么，为什么它本身是这样呢？它确定是谁的行境呢？因为胜者的行境是极其隐秘的。唉玛喔！如同金洲一般的稀有奇妙之法，是诸位圆满正等觉佛陀的身语意不可思议的秘密。除了佛陀本身之外，即使是胜者佛陀本身也无法找到转变成其他事物的其他法，因为行境完全清净而显现。因此，它的自性是无法寻找的。第二，不依赖于任何事物，而是作为伟大的自性而证悟成佛的伟大之处在于，不从他者产生，而是自生，远离作为，极其隐秘。唉玛喔！稀有奇妙之法，是原始圆满无始无终的虚空。是诸位圆满正等觉佛陀的身语意不可思议的秘密。从任何无边无际的世间界中，都无法寻找或追求圆满正等觉佛陀的殊胜果位，而是远离作为。为什么呢？因为心性本自圆满于菩提心髓，极其隐秘。唉玛喔！稀有奇妙之法，是自明无偏显现的意境。是诸位圆满正等觉佛陀的身语意不可思议的秘密。如是心之法性，如所宣说的特征，此大秘密，如实理解证悟，即是圆满正等觉佛陀的至高果位。因为除此之外，没有更殊胜的菩提。第三，不依赖于任何事物，而是证悟到它本身就是这样的伟大之处在于，从一开始就远离取舍和偏颇，如实显现，极其隐秘。唉玛喔！稀有奇妙之法，一切皆显现为菩提心的意境。是诸位圆满正等觉佛陀的身语意不可思议的秘密。此世、后世、中阴三者，以及欲望、色、无色，即三有之自性，从一开始就是菩提心髓的自显现，而迷乱的邪见自然不会显现，所知和所修
English
It is like that. So, why is it itself like that? Whose realm of activity is it definitely? Because the realm of activity of the Victorious Ones is extremely secret. Emaho! Like the precious golden island, the rare and wonderful Dharma, is the thought. It is the secret, profound and inconceivable body, speech, and mind of all the Victorious, perfectly enlightened Buddhas. Other than the Buddha himself, even the Victorious Buddha himself cannot find another Dharma that has been transformed into another thing, because the realm of activity is completely pure and manifestly clear. Therefore, its essence is impossible to seek. Secondly, the greatness of attaining Buddhahood as a great self-nature without relying on anything is that it does not arise from others, but is self-born, free from effort, and extremely secret. Emaho! The rare and wonderful Dharma is the primordial, complete, beginningless, and endless space. It is the secret, profound and inconceivable body, speech, and mind of all the Victorious, perfectly enlightened Buddhas. From any endless and limitless realm of the world, one does not seek or pursue the supreme state of perfect enlightenment, but is free from action. Why is that? Because the nature of mind is inherently complete in the essence of Bodhi, it is extremely secret. Emaho! The rare and wonderful Dharma is the thought of self-awareness appearing without bias. It is the secret, profound and inconceivable body, speech, and mind of all the Victorious, perfectly enlightened Buddhas. The nature of mind, like the characteristics described, this great secret, understanding and realizing it as it is, is definitely the supreme state of perfect enlightenment. Because other than that, there is no higher Bodhi. Thirdly, the greatness of realizing that it is itself like that without relying on anything is that from the beginning it is free from acceptance and rejection and bias, and appears as it is, extremely secret. Emaho! The rare and wonderful Dharma, everything appears as the thought of Bodhicitta. It is the secret, profound and inconceivable body, speech, and mind of all the Victorious, perfectly enlightened Buddhas. This life, the next life, the intermediate state, desire, form, and formlessness, the nature of the three realms of existence, from the beginning is the self-manifestation of the essence of Bodhi, and the mistaken wrong view does not naturally appear, the knowable and the cultivated
Chinese
因此，如鸟迹般不可错谬的实相，从原始起未经任何造作，自然成就，即是大圆满。第四，不住于任何处所，于法界中成佛之伟大之处在于：法性一切平等的法界，自性清净广大，极其深奥。噫玛火！甚为稀有奇妙之法！本初平等一切解脱之大虚空。诸圆满佛陀的身语意，是不可思议的甚深秘密。心的自性广大平等，从果位上本自圆满，安住于法界功德无尽之处，无需立即努力和勤奋，二资粮圆满之佛陀，于断证究竟之体性中本自安住。第五，超越基道果之名言，无有成佛之伟大之处在于：远离能作所作，无边光明广大，极其深奥。噫玛火！甚为稀有奇妙之法！从成佛与未成佛之名言中解脱之密意。诸圆满佛陀的身语意，是不可思议的甚深秘密。从往昔一切时至后来一切时，无有非智慧之虚空所遍及之处，于极好之自性中，远离好坏取舍之法。无有自性，过患之相自然解脱，因此一切从本初起如秘密真言般，极其广大，除了被称为奇妙之法外别无他法，因此远离舍弃有情而取证佛陀之名言。那么，若无取舍，二取如何清净呢？无论显现何物，皆从原始起于菩提心之体性中自然生起，极其深奥。噫玛火！甚为稀有奇妙之法！一切皆离，唯一之体性，未曾舍弃。诸圆满佛陀的身语意，是不可思议的甚深秘密。一切法于菩提心之体性中本自成佛，唯有此而已。除此之外，绝无任何边际之过患，犹如金沙拌合之土。如《拉香观视灯》所说：自生智慧现前时，百千日光芒四射，无论何时与何种相，未成佛之能作所作，丝毫之法亦不存在，佛陀
English
Therefore, the reality, like the tracks of birds, is unmistakable, naturally accomplished from the beginning without any fabrication, and is indeed the Great Perfection. Fourth, the greatness of attaining Buddhahood in the Dharmadhatu without abiding in any place is that the Dharmadhatu of the equality of all Dharmas, the great purity of self-nature, is extremely profound. Emaho! How wonderful and marvelous is this Dharma! The great expanse of primordial equality and complete liberation. The body, speech, and mind of all perfect Buddhas are the inconceivable and profound secret. The nature of mind is vast and equal, and from the aspect of the inexhaustible qualities of the Dharmadhatu, which is naturally accomplished as the fruit from the beginning, without immediate effort or exertion, the Buddha who has perfected the two accumulations abides from the beginning in the essence of complete abandonment and realization. Fifth, the greatness of being without Buddhahood, transcending the terms of base, path, and fruit, is that it is extremely profound in the great, boundless, and luminous light, free from action and agent. Emaho! How wonderful and marvelous is this Dharma! The intention liberated from the terms of becoming a Buddha and not becoming a Buddha. The body, speech, and mind of all perfect Buddhas are the inconceivable and profound secret. From all times in the past to all times in the future, there is nothing that is not pervaded by the expanse of awareness itself, and in the very good nature, it is free from the Dharma of good and bad, acceptance and rejection. Because there is no essence, the appearance of faults is naturally liberated, so everything is extremely vast and wonderful from the very beginning, like a secret mantra, and there is no other Dharma than what is called wonderful, so it is free from the terms of abandoning sentient beings and taking Buddhahood. Then, if there is no acceptance or rejection, how is dualistic clinging purified? Whatever appears, it arises naturally from the beginning in the essence of the heart of enlightenment, which is extremely profound. Emaho! How wonderful and marvelous is this Dharma! The essence of being completely free and unique, without having abandoned anything. The body, speech, and mind of all perfect Buddhas are the inconceivable and profound secret. All Dharmas are naturally enlightened from the beginning in the essence of the heart of enlightenment, and that is all. Apart from that, there is absolutely no fault of any extreme, like gold mixed with sand. As the Lamp for Viewing the Lineage says: When self-arisen wisdom is manifested, even if the light of a hundred thousand suns is scattered, at all times and in all aspects, there is not even a particle of Dharma of action and agent that has not become enlightened, Buddha.