Chinese
无执着。法性菩提心也是一切的自性，没有丝毫的我和我所。在虚空之中，种种遍布存在。轮回与涅槃，法性无分别。种种显现，皆圆满于虚空之中。恶念、安乐和痛苦诸法，无不圆满于心性本初不生的法界之中。如是说。第三，如上所说的，如是之基界任运大圆满，普作菩提心的体性，本来无生，以虚空为例证而开示，从那体性的妙力所显现的一切显有，本来就是佛的自性。如《幻化经》云：“金刚蕴之支分，是名圆满五佛。诸多生处与界，皆是菩提心坛城。地水眼与嘛嘛格，火风白衣度母也，虚空界之自在母，三有本初即佛刹。一切无余诸法也，非是佛陀之他法。佛陀之外的他之法，非由佛陀能证得。”又如《圆满自生经》云：“无边虚空世界中，三有众生无余众，所显现之种种色相，是为种种手印坛城。所发出之种种声音，一切无余咒语词。心中所生种种念头，无数百千三摩地。善与非善诸业等，一切皆是佛事业。一切之中一切处，万事万物动静等，一切皆是胜者之坛城。”如是所说，外器世界，显现为空、风、水、地、火之相的五大种，也是觉性菩提心本初法身大本体的自性，除此之外，没有丝毫的不清净显现，从本初以来就是奇妙稀有的显现，是现前成佛的自性。同样，三有、五道和六道的显现，也完全不会被成熟善恶之相的业所动摇或沾染，因此不会因罪恶而堕落恶趣，三有皆是清净的自性。善
English
Without grasping. The nature of reality, Bodhicitta, is also the nature of all things; there is not even a speck of self or what belongs to self. In the expanse of the sky, various things are universally present. Samsara and Nirvana, the nature of reality, are indistinguishable. Whatever arises, it is perfected within the expanse of the sky. Evil thoughts, happiness, and suffering, all phenomena, are completely perfected within the unborn realm of mind itself. As it is said. Thirdly, as explained above, the essence of such a spontaneously accomplished great ground, the nature of the all-creating Bodhicitta, which is primordially unborn, is illustrated by the example of the sky. All appearances and existences that arise from the power of that essence are inherently of the nature of enlightenment. As the Mayajala states: "The limbs of the Vajra Mandala are known as the five complete Buddhas. All the many sources of birth and realms are the mandala of Bodhisattvas. Earth, water, eyes, and Mamaki, fire, wind, White-clad Tara, the sovereign lady of the sphere of space, the three realms are primordially Buddha-fields. All phenomena without exception are not other than Buddhahood. No dharma other than Buddhahood can be attained by Buddhahood." Furthermore, as the Dzogpa Rangjung states: "In the boundless expanse of the sky, all sentient beings of the three realms, whatever appears as form, is a mandala of various mudras. Whatever resounds as sound, is entirely the words of mantra. Whatever thoughts arise in the mind, are countless hundreds of thousands of samadhis. Whatever actions are virtuous or non-virtuous, are all the activities of the Buddhas. In all ways, in all places, everything, all things, moving and unmoving, are all mandalas of the Victorious Ones." As it is said, the outer world, appearing as the elements of space, wind, water, earth, and fire, is also the nature of the primordial Dharmakaya, the great essence of awareness and Bodhicitta. Apart from that, there is not even a particle of impure appearance, and from the very beginning, it is a wondrous and marvelous manifestation, the very nature of manifest enlightenment. Similarly, all the appearances of the three realms, the five paths, and the six realms are completely unmoved or unstained by the karma that ripens into virtuous or non-virtuous forms. Therefore, they do not fall into evil destinies due to sin; all three realms are of a pure nature. Virtue
Chinese
不向更好处去，完全解脱三界的见解。善恶二者皆无，无基无根的自性。一切皆已现前成佛，故而远离好坏取舍。超越希望与恐惧、勤作与修持，故而无作、本初解脱的大空性。总而言之，被三界所包含的，众生六道轮回中的一切有情，从一开始就是菩提心的自性，是本初佛普贤王如来的身语意三者的体性。也就是说，欲界显现的自性是身金刚，色界明晰的自性是语金刚，无色界不显现的自性是意金刚。或者说，身体显现是欲界的存在，是身金刚；语言半显现是色界的存在，是语金刚；意识不显现是无色界的存在，是意金刚。这三者的体性即是成佛。如《龙钦饶绛》中所说：“如此显现的诸法，皆被五种或四种智慧所遍及。欲界也是普贤王如来我，无色界也是普贤王如来我，色界也是普贤王如来我。我所遍及的一切都是如来藏，或者说是万有的明点种子。”如是说。第四，如是显现存在的一切，从一开始就在菩提心的空性中现前成佛，因此，显现存在，包括外器内情的一切法，就像没有一法不在虚空中一样，法界无为，觉性菩提心的大空性是：法界宝藏中说：“无有方所，普遍广大之地基上，轮回涅槃无别，菩提心之城堡。法性空性宽广，顶峰巍峨耸立，无作自性，四方宽阔的中央。远离次第勤作的入口极其宽广，自成俱生财富的庄严之处，自生智慧之国王安坐于宝座。显现聚集的智慧游舞，皆成为大臣，从而掌握国土。安住自性的禅定，是殊胜的妃子，以及自然显现的意念，连同王子和仆役。大乐空性中央，自明无有分别念。不动的、离思离言的自性中，对显现存在的外器内情一切都掌握自在。法界宽广的国土
English
The view that does not go to a better place, the complete liberation of the three realms. The nature of being without good or evil, without foundation or root. Since everything is manifestly enlightened, it is free from accepting or rejecting good or bad. Transcending hope and fear, effort and practice, it is the great expanse of effortless, primordial liberation. In short, all sentient beings in the six realms of existence, encompassed by the three realms, are from the beginning the nature of bodhichitta, the essence of the three kayas of the primordial Buddha Samantabhadra. That is, the nature of appearance in the desire realm is the body vajra, the nature of clarity in the form realm is the speech vajra, and the nature of non-appearance in the formless realm is the mind vajra. Or, the appearance of the body is the existence of the desire realm, the body vajra; the half-appearance of speech is the existence of the form realm, the speech vajra; the non-appearance of mind is the existence of the formless realm, the mind vajra. The essence of these three is enlightenment. As it says in the Longchen Rabjam: "All phenomena that appear in this way are pervaded by the five or four wisdoms. The desire realm is also Samantabhadra, the formless realm is also Samantabhadra, the form realm is also Samantabhadra. All that I pervade is the essence of the Sugata, or the seed of the bindu of all." Thus it is said. Fourth, since all of appearance and existence is manifestly enlightened from the beginning in the expanse of bodhichitta, therefore, all phenomena encompassed by appearance and existence, the outer world and its contents, are such that just as there is nothing that does not abide in the sky, the uncompounded dharmadhatu, the great expanse of awareness, bodhichitta, is: In the Treasury of the Dharmadhatu it says: "On the ground of the unlocalized, all-pervading vastness, the castle of bodhichitta, without distinction of samsara and nirvana. The expanse of dharmata is vast, the peak is lofty and high, the uncreated nature is the center of the four vast directions. The entrance, free from sequential effort, is extremely wide, in that place adorned with spontaneously accomplished wealth, the self-born wisdom king sits on the throne. All the wisdom displays that appear as gatherings become ministers, thereby ruling the country. The samadhi abiding in its own place is the supreme queen, and the self-arisen thoughts, together with the prince and servants. In the center of the great bliss expanse, self-luminous, without conceptualization. In the unwavering, beyond thought and expression, nature itself, it wields power over all of appearance and existence, the outer world and its contents. The realm of the vast dharmadhatu.
Chinese
正如所说“广大啊！”，因为处所的自性广大，佛与有情、显有与器情，所有好与坏无有差别，都安住于法性平等大性之中，因此以虚空比喻为与法相同。第四，由于未证悟此，而不能与真实的意义相遇：如是，一切法都不能超越菩提心的范围，因此，显有的一切法，本来就是清净的法性，不可思议，没有轮涅、好坏等二法成立，乃至微尘许也不存在。因为没有这些，所以超越了一切对境的行境，远离了一切增益和诽谤。如果任何瑜伽士没有见到远离言说、思虑、表达，且没有被有无增益和诽谤等分别念所染污的自性心髓菩提心，超越因果勤作的此种实相，那么除此之外，无论如何努力，多少劫中，即在漫长的时间里，也不会与真实的意义相遇，因此劝诫要对远离因果勤作的无为任运大解脱大圆满阿底的见解，具有信赖的信心而精进。第五，一切都显示为菩提心，有三点：显示根本是普作；从此引出乘的方法；无论如何显现，根本都不是法性之外。第一点是，如此显有轮回涅槃所摄的一切有法之显现，显现为各种不同的现象，所有这些，从何处生起的基础或根本，心性本觉如来藏，在智慧菩提心的范围中，没有二者成立，而是唯一的菩提心的自性。如是，佛与有情、显有与器情所有，总之，轮回涅槃的一切法，从何处生起的根本普作菩提心，一切法的精髓自生之智慧，在那自性之中，连一法也不成立，那么二和三等众多的法如何成立呢？不会成立的。然而，如果从那力量显现的有法方面来计算，则是不可思议，无法言说。例如，
English
As it is said, "Vast!" Because the nature of the place is vast, all Buddhas and sentient beings, appearances and existence, and the environment and its inhabitants, without distinction of good or bad, abide in the realm of the great equality of Dharma-nature. Therefore, the example of space is shown to be similar to Dharma. Fourth, not realizing this, one does not encounter the real meaning: Thus, since all phenomena do not transcend the realm of Bodhicitta, therefore all phenomena of appearance and existence are primordially pure Dharma-nature, inconceivable, and there is not even a particle of duality such as samsara and nirvana, good and bad. Because these do not exist, it transcends all objects of experience and is free from all superimposition and denigration. If any yogi does not see this reality of the essence of self-nature, Bodhicitta, which is free from speech, thought, and expression, and is not defiled by the imputation of existence or non-existence, and which transcends cause, effect, effort, and accomplishment, then no matter how much effort is made, for many kalpas, that is, for a long time, one will not encounter the true meaning. Therefore, it is advised to diligently cultivate faith and confidence in the view of the Great Perfection Ati, the great liberation of non-action, which is free from cause, effect, effort, and accomplishment. Fifth, everything is shown as Bodhicitta, which has three aspects: showing that the root is the All-Creating One; how the vehicles emanate from it; and however it appears, the root is none other than Dharma-nature. The first is that all the appearances of phenomena included in samsara and nirvana appear in various different ways. All of these, the basis or root from which they arise, the mind itself, the Sugatagarbha, the awareness of Bodhicitta, in the realm of Bodhicitta, without duality, is the nature of the single Bodhicitta. Thus, all Buddhas and sentient beings, appearances and existence, and the environment and its inhabitants, in short, the root of all phenomena of samsara and nirvana, the All-Creating Bodhicitta, the essence of all phenomena, the self-arisen wisdom, in that very nature, even one phenomenon does not exist, so how can two, three, and so on, many phenomena exist? They do not exist. However, if we count from the side of the phenomena that arise from that power, it is inconceivable and inexpressible. For example,
Chinese
诸佛的身体、语言、意等寂灭涅槃的法界如海，以及众生的身、语、意三等显现为轮回之法的种种，都是菩提心的自性。如《十经》所说：菩提心的意义，一即是万物的自性，法界或菩提心，因此被立为根本之义。一的意义是这样的：诸佛的身和智慧，以及众生的身体和习气，所有显现和存在的法，都汇集于菩提心和法界中。如是说。又是菩提心经中说：如是说，一切法的根本在于心，一个根本有两个意义：乐和苦，两种乘。具足三种圆满，分别四种瑜伽，显示五种殊胜的伟大，消除六六种过失和功德，以七种方式确定，显示八种确定的口诀，说出九句一致的真谛之语后，十部圆满的经，显示一的自性。如是所说，从十部经中显示一部经，即菩提心经等，从这一章节的来源显示了一部经，即菩提心经。如是所说，一切法都是菩提心的自性，因此，二，一切法的显现，都已解脱于二取不二的菩提心之中，因此远离一切能取所取的戏论。像这样，远离一切能取所取的自生智慧，超越了改造、取舍的意义，无论由谁证悟，证悟之人就已成就了道和果的一切功德，因为一切法的根本，即觉性自生智慧，本初就是圆满成佛的自性，已经显现成就了。第二部分有八点：讲述显示多种乘的原因，三种圆满的显现方式，分为四种瑜伽，显示五种伟大，消除增益和损减，舍弃对勤作的执着，分为九乘，总结意义。第一点是：那么一切法都是菩提心的