Chinese
地心。本来自生本智。法身心之自性。法身之自性菩提心。菩提心之生处此。九乘之精髓，我所未生无一物。今示一切之自性。知一切皆我。如是所说之三身之所化眷属皆如是见之各不相同之体性也。是故如是显现亦非他物，乃是普作我之自性所示，故真实之实相，诸法一切之体性，普作菩提之心我所未示之法无有一。如是无戏论之相，胜义法界之体性亦我即是。其力所显现之三身一切佛之大生处亦我即是，故无有他，法界彼性之游舞，三界与六道所摄之有情众生无余亦从普作我所显现。彼等有情之安乐与痛苦等及其因之善恶等之差别种种显现，然一切皆真实义之实相无谬我之大悲之游舞无碍所示也。三者是，如是诸法一切菩提心之体性本来自成佛然，如是智慧与界力极其低下故，执着于因与果之取舍之下乘种姓者等，普作我之教法一切本来自性觉性菩提心之体性中解脱故，今新之因果勤作无需观待之甚深义此不应示而应保密。若不保密而我之教法此定也即如是按字面所示若作是说，则善恶之业有因果之成熟不欺也。如是说故，因果勤作皆超离之实相真实义普作我之意趣有因果取舍等作是增益，及于决定秘密心要之法非是正道而作诽谤，堕入种种邪分别之网中故，与真实义之实相普作我乃至有缘之期间亦不得相遇。
English
Earth Heart. From the very beginning, it is self-originated primordial wisdom. It is the nature of the Dharmakaya's mind. The nature of the Dharmakaya is Bodhicitta. This source of Bodhicitta is the essence of the nine vehicles. There is nothing that has not arisen from me. Now I will show the nature of all things. Know that all is me. Thus, all the retinues of the three bodies to be tamed see it in this way, each with its own different essence. Therefore, what appears in this way is not something other than the nature of the All-Creating One, which is shown. Therefore, the true reality, the essence of all dharmas, is the All-Creating Bodhicitta. There is not a single dharma that I have not shown. Likewise, the essence of ultimate reality, devoid of the characteristics of elaboration, is also me. The great source of all the Buddhas of the three bodies, which arise from its power, is also me, so there is no other. The play of that very realm, all beings included in the three realms and the six classes, also arises from the All-Creating One. The happiness and suffering of those beings, and the different distinctions of good and evil, etc., which arise from their causes, all appear in various ways. However, all of them are the unobstructed display of the play of my compassion, the unerring reality of the true meaning. Thirdly, although all these dharmas are enlightened from the very beginning in the essence of Bodhicitta, those of lower vehicle lineages who have very inferior intelligence, faculties, and powers, and who are attached to accepting and rejecting causes and results, should not be shown this profound meaning: that all the teachings of the All-Creating One are liberated from the very beginning in the essence of awareness, Bodhicitta, so there is no need to rely on newly created causes and results. This should be kept secret. If this is not kept secret, and this teaching of mine is definitely shown exactly as it is, then it will be said that the ripening of cause and effect in virtuous and non-virtuous actions is infallible. Thus, by saying that cause and effect are infallible, they will superimpose the idea that the intention of the All-Creating One, the true meaning of reality that transcends all effort in cause and effect, involves accepting and rejecting causes and results. They will denigrate the definitive and secret essential teachings as not being the true path, and by falling into a web of various wrong ideas, they will not encounter the All-Creating One, the reality of true meaning, for as long as their fortune lasts.
Chinese
有转变的巨大危险。如是说。第四，广泛阐述种类有五：一切皆为普作之所作；普作如是之自性游戏中，于他处分别而迷谬；一自性上，显有轮涅一切所依之方式；未证悟彼，故与真实义不相遇；一切皆显示为菩提心。第一，如是导师我乃普作菩提心，彼亦于菩提心称作普作王，为何如是说？彼乃一切法之普作王故如是说，此处说彼为一切法之作者。如是说：地依于水，水依于风，风依于空，空不住于风与水以及地之界。如是蕴、界、处，依于业与烦恼，业与烦恼不如理，作意恒时住，不如理作意，极住于心之清净，心之自性光明，亦不住于一切。如是所说，心性光明，乃法性菩提心之力量游戏中，显有轮涅一切法，以无碍任运之方式显现，且如是显现之时，即从法性原始空性大，心性光明之界中，无有迁变，于无基空色之游戏中理解，譬如虚空开显一切法生起之门。于此之中：三界五大与六续等，显现之自性，从五菩提心中，自生心要五智慧生，由五智慧之五境显现故，生起五欲生起五贪著，五贪著各自成熟之果，六道众生之差别各自显现。如是等等所显示，若广说，则需从基之基显现生起之方式了知，除此以外，如外道徒认为自在天与神我等是器情之作者一般，菩提心之自性是无有转变之常法，亦是作轮涅一切之事物。
English
There is a great danger of transformation. Thus it is said. Fourth, there are five ways to extensively explain the
Chinese
如果执著于此，就会陷入颠倒错乱之中。这样确定之后，那么究竟做了什么法呢？三世诸佛作为众生的导师降临，也是由菩提心所为；三界众生也是由菩提心所为；显有世间器情万物也都是由菩提心所为；因果、譬喻、论证等，也是使因与果不相违背而相顺应，譬喻与意义不相违背而相顺应，能立的论证也与所立的意义不相违背而相顺应。也就是在因的阶段做了五大种，在果的阶段，与因的五大种本体特征相符，成为三界众生的处所、身体、受用等，以及各种识也与各自的因相符。在譬喻的阶段，用虚空般的譬喻来象征一切法无生，这个譬喻也是普作我所为。在显示意义的本体时，显示一切法皆为本来无生的自性。在表征的阶段，普作菩提心的妙用永不停止。在论证的阶段，用论证来证明一切法皆为无生，以此显示是自生智慧。如果用语言来表达，就像这样：从菩提心的妙用中显现的轮回与涅槃的一切显现，具有法性，本来就是无生的，无根无基的大空性，如同虚空般的自性，因为是普作菩提心所为。像这样，如果是由菩提心所为，那么一切法都成立为无生的，这是什么理由或论证呢？这是因为菩提心不是由因缘所生，而是自生智慧的论证所成立的。像这样，如果不是由因缘所生的自生，那么就成立为无生。这样，如果因，也就是菩提心成立为无生，那么由它所为或妙用所显现的一切法，也以无生的要点而成立。《十经》中说：根本
English
If one clings to this, one will wander into confusion and inversion. Having ascertained this, then what Dharma has been done? All the Buddhas of the three times who have come as guides for beings have done so through Bodhicitta; all sentient beings of the three realms have done so through Bodhicitta; all appearances, existence, containers and contents have been done by Bodhicitta; causes and effects, examples and meanings, and reasons, too, are made to be in harmony without contradicting cause and effect, in harmony without contradicting example and meaning, and the reason for proof is also made to be in harmony without contradicting the meaning to be proven. That is, at the time of the cause, the five great elements were made, and at the time of the result, the nature of the cause and the elements are in accordance with the characteristics of the essence, and the objects of the future, the abodes, bodies, and enjoyments of the sentient beings of the three realms, and the various consciousnesses are also made to be in accordance with their respective causes. At the time of the example, the example that illustrates all dharmas as unborn is like the sky, and that example is also made by the All-Creating One. At the time of showing the essence of the meaning, it shows that all dharmas are of the nature of unborn in essence. At the time of the sign, the play of the All-Creating Bodhicitta is unceasing. At the time of the reason, the reason that shows that it is self-born wisdom is to prove that all dharmas are unborn. If it is put into words, it is like this: All the appearances of samsara and nirvana that arise from the play of Bodhicitta have the nature of dharmas, and are originally unborn, without foundation, without root, and of the great nature of emptiness, like the sky, because they are made by the All-Creating Bodhicitta. Like this, if it is done by Bodhicitta, then what is the reason or proof that all dharmas are established as unborn? This is because the mind of Bodhi is not produced by causes and conditions, but is established by the proof of self-born wisdom. Like this, if it is self-born and not produced by causes and conditions, then it is established as unborn. Thus, if the cause, that is, the mind of Bodhi, is established as unborn, then all the dharmas that arise from its actions or play are also established by the key point of being unborn. The Ten Sutras say: The root
Chinese
菩提心即是，以一切之自性所成，乃成办一切之王。因成办之王成办一切，故无有真实成立之事物。如是说。对此，全知大士于《法界藏论》中说：觉性之体性，就法而言，可于如虚空般无生、超越思言之名相中言说，因汝与体性一体而显现之心，如虚空般，无有任何体性可执，本自空性，远离戏论。如是所说，以从明觉中显现之法无生之理，成立了显现之觉性本身即是无生。此处，以显现之觉性无生之理，成立了从中显现之诸法皆为无生，意义相同。如是，因果、譬喻、意义、理证一切皆一致或相同，故菩提心就法而言，虽成办一切显现之事物，然法性菩提心自身之体性，则无人成办，即成办一切法者，乃觉性菩提心自身之自性，无基无根，远离轮回涅槃之无名大者，本自解脱之本来清净之自性，究竟解脱之广大无边者，宽广解脱之无所依恃者，内外无处之大者，无生自生之智慧，遍布广大，超越心识，无处通透之体性，无作平等大性而成办。法性菩提心自身之体性，无人成办，即无有能作之境，无有能作之法，无有作与不作之计较，故无需作任何事，本自即显现任运大成之自性，如是宣说。于《三时决断》中：轮回涅槃一切之基乃菩提心，菩提心之基乃任运成就，任运成就之义乃无生，无生任运成就，无有先后始终。轮回涅槃一切之体性乃菩提心，菩提心之体性乃不确定之显现，不确定之基乃任运成就，不确定之义乃无生，无生不确定，无有先后始终。轮回涅槃一切之义乃菩提心，菩提心之义乃无生，无生之
English
This Bodhicitta is, made by the nature of all, is the king who accomplishes everything. Because the king who accomplishes accomplishes everything, there is nothing that is truly established. Thus it is said. Regarding this, the Omniscient Great One said in the commentary on the Treasury of Dharmadhatu: The essence of awareness, in terms of phenomena, can be expressed in terms of words that are unborn like the sky and beyond thought and expression, because the mind that arises as a manifestation from you and the essence being one, like the sky, has no essence to grasp, is primordially empty, and free from elaboration. As it is said, the sign of the Dharma arising from manifestation is unborn, which proves that the very awareness of manifestation is unborn. Here, the sign of the unborn awareness of manifestation proves that all the Dharmas arising from it are unborn, and the meaning is the same. Thus, because cause and effect, example and meaning, and all reasons are consistent or identical, although Bodhicitta, in terms of phenomena, accomplishes all appearing things, the very essence of the Dharmata Bodhicitta is not accomplished by anyone. That which accomplishes all phenomena is the very nature of the awareness Bodhicitta, without foundation or root, the great nameless one beyond samsara and nirvana, the nature of primordial purity of original liberation, the vast and boundless one of ultimate liberation, the great one of vast liberation without reliance, the great one without place inside and outside, the wisdom of unborn self-arising, pervasive and vast, beyond mind, the essence of unobstructed transparency, accomplished as the nature of uncreated great equanimity. The very essence of Dharmata Bodhicitta, which is not accomplished by anyone, has no object of action, no Dharma of action, and no calculation of action or non-action, so there is no need to do anything, and it is shown as the very nature of great spontaneous accomplishment. In the "Three Times Decisive": The basis of all samsara and nirvana is Bodhicitta. The basis of Bodhicitta is spontaneous accomplishment. The meaning of spontaneous accomplishment is unborn. Unborn spontaneous accomplishment is without beginning or end. The essence of all samsara and nirvana is Bodhicitta. The essence of Bodhicitta is uncertain arising. The basis of uncertainty is spontaneous accomplishment. The meaning of uncertainty is unborn. Unborn uncertainty is without beginning or end. The meaning of all samsara and nirvana is Bodhicitta. The meaning of Bodhicitta is unborn. The unborn
Chinese
犹如我般自然成就。未生之体性，未确定之故。未生之义即未曾生。无生与未生，无有先后始末。如是说。二者有五：彼者因无明而漂泊于有。于如是性中取舍之过患。因果之错乱相续不断绝。不见无取舍之义。远离勤作之法性。初者：如此导师普作王我之自性，本初空性，离戏论大，远离破立、舍取。超越目标与执着，且超越希冀与疑虑及勤作之境地，对于未作改变如实之状态，若未曾考察或未曾知晓其义。我所造之法轮回逝之显现，无有显现，空性之自性，如幻化之城市，于我他与善恶、真假与喜忧等种种非真实者执为真实。于未错乱者执为错乱。于无有确定者作确定之执着。于非是者执为是。于不合理者执为合理，如是于是否、确定不确定般考察，且因执着于敌友等境，生起干涸且贪执之五毒烦恼于自相续中，且因其力，六道轮回之显现此一切如真实般成就之方式。于法界宝藏中云：显现中无有，然种种显现生起。空性中无有，然边中遍布广大。无有能取所取，然执着我与自。无有根基，然生世相续显现。无有破立，然作苦乐取舍。向外看，众生之显现甚为奇妙。非真实执为真实，似真实。未错乱执为错乱，似错乱。无确定执为确定，似确定。非是执为是，似是。不合理执为合理，似合理。种种琐碎之境引导心识后。无意义之觉性刹那相续不断。日月年岁与人生流逝。以二取执为二，欺骗众生。如是说。如是执着且贪执之境，成为显有情器之事物此等，实则如无常幻化之自性般，而非真实成立之石