Chinese
因为没有办法用言语来表达，甚至连排除其他事物后所剩下的普遍意义的自性也不成立。因为这样的理由，不由造作者产生，自然生起，非是和合而成，作为一切法之精华的菩提心，无论是有是无、是正是邪、是轮回是涅槃、是好是坏等等任何戏论的边都不成立，因此无法用“是这个，是那个”之类的言语来诠释，它远离一切名言概念，是超越法性思虑的，被揭示为解脱一切边的大自在之自性。第三，对于如何确定一切事物皆为法性，有两种方式：通过比喻、意义和特征这三者来确定；以及说明无法通过其他比喻来理解。第一种方式是：如果想要确定，即不错乱地如实了悟上述所说的普作菩提心的意义，就必须通过比喻、意义和特征这三方面来理解。其中，作为象征心性自生智慧的比喻，应当被视为如同虚空一般。《菩提心经》中说：“一切法之譬如虚空，一切皆从虚空中生。一切法之精华菩提心，一切皆生故如虚空。无因之菩提心，不生故如虚空。无缘之菩提心，不灭故如虚空。无对治之菩提心，摧毁一切故如虚空。不可示之菩提心，不可说之如虚空。无遮蔽之菩提心，普皆明亮如虚空。生一切之菩提心，生现象有故如虚空。若析自生深义时，胜义不生如虚空。现象与有与存在，以及假立执着之诸法，胜义自性不生故，不生之譬如虚空。如虚空般观一切法。”如是说。而此比喻所要象征的意义是，要知道轮回与涅槃所摄的一切法的法性或生处，即法界离戏、自生之智慧，是本来不生的自性中显现成佛的本体。其中，像这样的比喻所要表达的意义是：
English
Because there is no way to express it in words, and even the nature of the general meaning that remains after excluding other things is not established. Because of such reasons, that which does not arise from a creator, arises naturally, is not compounded, and is the essence of all dharmas, this very bodhicitta, is not established in any extreme of elaboration, such as existence or non-existence, right or wrong, samsara or nirvana, good or bad, etc. Therefore, it cannot be explained with words like "it is this, it is that." It is free from all conceptual designations, transcends the nature of reality's thoughts, and is revealed as the nature of great freedom, liberated from all extremes. Third, there are two ways to ascertain that all things are of the nature of reality: to ascertain through example, meaning, and characteristic; and to show that it cannot be understood through other examples. The first is: If you want to ascertain, that is, to realize without error, just as it is, the meaning of the aforementioned all-creating bodhicitta, you must understand it through example, meaning, and characteristic. Among these, the example that symbolizes the mind's own self-arisen wisdom should be regarded as like the sky. The Bodhicitta Sutra says: "The example of all dharmas is like the sky, all arise from the sky. The essence of all dharmas is bodhicitta, like the sky because all arise from it. The causeless bodhicitta, like the sky because it is unborn. The conditionless bodhicitta, like the sky because it is indestructible. The antidote-less bodhicitta, like the sky because it destroys all. The unrepresentable bodhicitta, like the sky because it is unshowable. The unobscured bodhicitta, like the sky because it is all-illuminating. The all-creating bodhicitta, like the sky because it creates appearance and existence. If one analyzes the meaning of self-arisen profundity, ultimate truth is unborn, like the sky. Appearances, existence, being, and all phenomena that are labeled and clung to, because their ultimate nature is unborn, the example of the unborn is like the sky. Contemplate all dharmas as like the sky." Thus it is said. And the meaning to be symbolized by this example is that one should know the nature or source of all dharmas included in samsara and nirvana, that is, the wisdom of the dharmadhatu, free from elaboration and self-arisen, as the very essence of enlightenment manifested in its originally unborn nature. Among these, the meaning expressed by such an example is:
Chinese
名为“那”。意义是无生。无生的自性，从无因而无生。心无因而无生。轮回之法虽由因生，然法界无因，故是无生之义。一切法皆无生。无生菩提现证佛果。如是。心性本自无为之自性，法界无生，离戏如虚空之自性，决定之相乃心性本初无生，彼之光彩力量无碍而自显之体性。如是亦于《法界宝藏论》中云：相乃力量中显现一切，显现之时无显现之处，无显现者。名言仅是显现，犹如虚空。无偏大平等中证悟。如是说。如是，以比喻、意义、相三者，将一切显有之法，以如虚空之法性无生，离思离言之自性，以如虚空之比喻来表示。于执相之分别念境中，于无所缘之法性，虽显现然无自性之力量显现无碍之相之体性，于能取之方式中，于无所缘而表示之，当如是宣说。于言语不可说之义，法性超离思言，如“离言思”等不可说之语来表达，于无所缘离戏之意义体性中显示之。如是，法性乃菩提心之实相，即以比喻、意义、相三者归纳而显示之意义，此乃诠释并显示普作菩提心之自性或意义之体性。因此，以此比喻、意义、相三者，务必如实证悟普作无生，普作我之意义。第二，如前所说之比喻、意义、相三者，务必证悟普作王我之意义，即空明离戏之智慧。若未能以如是比喻、意义、相三者证悟我之意义，则除此之外，无论以何种比喻与言说之词语来表示此意义之实相
English
It is called "Na." The meaning is unborn. The nature of the unborn is unborn from the absence of cause. The mind is without cause and unborn. Although the phenomena of existence are produced by causes, the realm of phenomena is without cause, therefore it is the meaning of unborn. All phenomena are unborn. The unborn Bodhi is manifest enlightenment. Thus it is. The nature of mind itself is unconditioned, the nature of the Dharmadhatu is unborn, free from elaboration, like the nature of space, the sign of certainty is that the nature of mind is primordially unborn, and the essence of its radiance and power is unceasingly self-arising. Thus, it is also said in the Precious Treasury of Dharmadhatu: The sign is that anything arises from power, at the time of arising there is no place of arising, no one who arises. If one examines the name "arising," it is like the sky. Awakening in the great equality without distinction. Thus it is said. Thus, by means of the three, example, meaning, and sign, all the phenomena of appearance and existence are represented by the example of space-like Dharma-nature, unborn, and free from thought and expression. In the realm of conceptualization of grasping at characteristics, the nature of Dharma, which is without object, appears, but the essence of the sign of the unceasing manifestation of power without self-nature is represented as without object in the manner of grasping. The meaning that cannot be expressed in words, the Dharma-nature that transcends thought and expression, is expressed by words that cannot be expressed, such as "free from thought and expression," and is shown in the essence of the meaning of objectless freedom from elaboration. Thus, the Dharma-nature is the state of the Bodhicitta, that is, the meaning shown by summarizing the three, example, meaning, and sign, explains and shows the nature or essence of the meaning of the all-creating Bodhicitta. Therefore, by means of these three, example, meaning, and sign, be sure to truly realize the meaning of the all-creating unborn, the all-creating I. Secondly, by means of the three examples, meanings, and signs mentioned above, it is necessary to realize the meaning of the all-creating king I, that is, the wisdom of emptiness, clarity, and freedom from elaboration. If you do not realize the meaning of I by such examples, meanings, and signs, then apart from that, no matter what example and words are used to represent this state of meaning,
Chinese
我不会与菩提心法身普作王的心意相合。为什么呢？因为超越了离戏的境界，无论如何思考、如何考察，普作我的心意都超越了不可言说、超离思维的伟大境界，我的自性被意识、名相的分别所遮蔽而无法显现，因此无法如实见到诸法之精华——自生智慧。如是说。章节的名称是菩提心普作王中关于意义解释的第五章的解释。第三，将普作如来藏圆满的体性开显的第六章分为二：略示进入的方式和详细解释它。第一是：如是，从开显一切乘的根本、法性大圆满、普作无生自性之后，菩提心普作王开显了轮回涅槃一切法，本来未曾于自性中寻觅，任运成就，无勤大圆满的意义，说了这样的话。第二分为二：首先开显了本性如来藏本来安住的自性，以及以问答的方式详细解释它。第一是：大菩萨金刚，听闻如我所说的这些话并谨记于心。普作王我将我体性中显现的一切法，最初安置于游戏、力量不灭的缘起中，想知道有什么意义上的必要吗？为了将我体性五种圆满的法显现出来，有必要向导师我的体性如实地向菩萨金刚你等眷属们开示。这样，依靠开显体性，我的自性也将被开显。像这样，依靠体性显现的这些显现法，以词语和声音来显示无自性的意义，也象征着自性无生的意义，从而开显菩提心的体性，像这样开显显现诸法的实相，因此大菩萨你将一切法空明
English
I will not be in accord with the mind of the Bodhicitta Dharmakaya, the All-Creating King. Why? Because having transcended the state of being free from elaboration, however one thinks or examines, the mind of the All-Creating Me transcends the great state of being beyond expression and beyond thought. My own nature is obscured by the discriminations of consciousness and names, and thus cannot appear. Therefore, one cannot truly see the essence of all dharmas, the self-arisen wisdom. Thus it was said. The title of the chapter is the explanation of the meaning in the Bodhicitta All-Creating King, the explanation of the fifth chapter. Third, the sixth chapter, which reveals the nature of the All-Creating Suchness as the perfect essence, is divided into two: a brief explanation of how to enter, and a detailed explanation of it. The first is: Thus, after revealing the nature of the source of all vehicles, the Dharmata Great Perfection, the All-Creating unborn nature, the Bodhicitta All-Creating King reveals all the dharmas of samsara and nirvana, which were never sought in their own nature, spontaneously accomplished, and effortlessly perfect. These words were spoken. The second is divided into two: first, revealing the nature of the Suchness that has always existed from the beginning, and then explaining it in detail through questions and answers. The first is: O Great Bodhisattva Vajra, listen to these words that I have spoken and keep them in mind. All the dharmas that appear in my essence, the All-Creating King, I first placed in the interdependent origination of play and power that never ceases. Do you wonder what the need for meaning is? In order to manifest the five perfect dharmas of my essence, it is necessary for the teacher, my essence, to truly reveal it to you, Bodhisattva Vajra, and to all the retinue. Thus, relying on the revelation of the essence, my own nature will also be revealed. Like this, relying on these manifest dharmas of essence, the words and sounds that reveal the meaning of no-self-nature also symbolize the meaning of unborn self-nature, thereby revealing the essence of Bodhicitta. Like this, by revealing the true nature of the appearing dharmas, therefore, Great Bodhisattva, you will make all dharmas empty and clear.
Chinese
将超越言语，证悟为自生智慧的唯一自性。正如噶饶多吉所说：“显现为何是空性？空性为何是显现？”这在共同的乘中也有阐述。如云：“名言谛成为方便，胜义谛成为方便生。若不以任何方式知晓二者之差别，彼等则已步入歧途之邪道。” 具吉祥的那伽菩提阐述了，将一切法确定为无生的伟大缘起之理的关键也归结于此。如是，菩提心之自性，觉性与空性，无为法，远离目标、特征与戏论之理，如是阐述之后，一切法，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）义无生之自性，未造作大平等之义，将能直接现前证悟。并且，为了示现此义，口中念诵词句，使得后世的追随者们，也能通过听闻以语言表达的意义，如实地证悟阿底大圆满的意旨，这一点非常重要。如是说后，对于意义上超越言语、词句、思虑与表达，不可言说，超出心识的境界，为了象征它，什么也不说，而是安住于作为一切法之体性的无二平等之意境中。第二部分有三：劝请提问，实际提问，以及对提问的广泛回答。第一部分是：之后，结集教法的菩萨金刚从眷属中起身，从自己的座位上站起来，面向导师，诸佛之心的普作王，以光彩焕发的面容，眷属们向导师普作王请示道：“伟大的菩萨，您以微笑的光辉注视着我的面容而安坐，您想要请问我什么深奥的意义？请您告诉我，我将预言您所提问的意义。”如是说。第二部分是：导师允许提问之后，菩萨金刚请示道：“导师之导师，普作王啊，如此这般，以轮回、涅槃、道这三者所涵盖的一切法，都是法身普作王您之自性，本初空性，戏论
English
It will be seen as the sole nature of self-originated wisdom, beyond expression. As Garab Dorje said, "Why is appearance emptiness? Why is emptiness appearance?" This is also explained in the common vehicle. As it is said, "Conventional truth becomes the means, ultimate truth becomes the means-born. Those who do not know the difference between the two in any way, they have entered the evil path of wrong thoughts." The glorious Nagarjuna also explained that the key to the great dependent arising, which establishes all phenomena as unborn, also comes down to this very principle. Thus, the nature of bodhicitta, the union of awareness and emptiness, the unconditioned, the way of being free from aims, characteristics, and elaborations, is shown, so that all phenomena, the meaning of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: no-), the nature of unborn, the meaning of uncreated great equality, will be directly and manifestly realized. And, by uttering words to show this meaning, it is important that future followers also realize the meaning of Ati Dzogchen as it is, through hearing the meaning expressed in words. After saying this, for the meaning that is beyond words, phrases, thoughts, and expressions, unspeakable, beyond the mind, to symbolize it, he does not say anything, but abides in the intention of non-duality and equality as the essence of all phenomena. The second part has three: advising to ask the question, the actual question, and the extensive answer to it. The first part is: Then, the Bodhisattva Vajra, the compiler of the teachings, arose from his seat in the assembly, and with a radiant face turned to the face of the teacher, the All-Creating King, the mind of enlightenment, and the assembly asked the teacher, the All-Creating King: "Great Bodhisattva, you are looking at my face with a smiling radiance and sitting there, what profound meaning do you want to ask me? Please tell me, and I will prophesy the meaning of what you have asked." Thus he said. The second part is: After the teacher granted permission to ask, the Bodhisattva Vajra asked: "Teacher of teachers, All-Creating King, in this way, all the phenomena encompassed by the three paths of samsara, nirvana, and the path, are the nature of the Dharmakaya All-Creating King, primordial emptiness, elaboration."