English
The body, speech, and mind of all Buddhas, etc., are like the ocean of the Dharma realm of peace and nirvana, and all the various appearances of beings' body, speech, and mind, etc., as the Dharma of samsara, are the nature of Bodhicitta. As stated in the "Ten Sutras": The meaning of Bodhicitta is that one is the nature of all things, the Dharmadhatu or Bodhicitta, and therefore it is established as the fundamental meaning. The meaning of one is like this: the body and wisdom of the Buddhas, and the body and habitual tendencies of sentient beings, all phenomena of appearance and existence, are all gathered in Bodhicitta and the Dharmadhatu. Thus it is said. Moreover, in the Sutra of Bodhicitta itself, it is said: Thus it is said, the root of all dharmas is one in mind, one root has two meanings: happiness and suffering, two vehicles. Complete with three perfections, distinguishing four yogas, showing five excellent greatnesses, eliminating six sixes of faults and virtues, establishing with seven aspects, showing eight definite instructions, after speaking nine consistent words of truth, the ten complete sutras show the nature of one. As it is said, from the ten sutras, one sutra is shown, namely the Sutra of Bodhicitta, etc. From the source of this section, one sutra, namely the Sutra of Bodhicitta itself, is shown. As it is said, since all dharmas are the nature of Bodhicitta, therefore, two, all appearances of dharmas are already liberated in the expanse of non-dual Bodhicitta, and therefore are free from all elaborations of grasping and fixation. Such self-born wisdom, free from all grasping, transcends the meaning of transformation, acceptance, and rejection, no matter who realizes it. The person who realizes it has accomplished all the qualities of the path and the fruit, because the root of all dharmas, the self-born wisdom of awareness, is primordially the nature of complete enlightenment, and has manifested and accomplished it. The second part has eight points: explaining the reason for showing many vehicles, the way of appearance of the three perfections, dividing into four yogas, showing five greatnesses, eliminating exaggeration and denigration, abandoning attachment to effort, dividing into nine vehicles, and summarizing the meaning. The first point is: So all dharmas are of Bodhicitta.
Chinese
如果心只有一个自性，那么将它计数和显示为多个的原因是什么呢？就像这样，一切法原本都汇集在唯一的普作菩提心根本续中，并且是无二的。然而，因为喜欢思考它的意义，以及完全辨别好坏取舍，也就是对于喜欢戏论的所化众生，为了他们，才计数和显示乘的各种名相。例如，为了逐渐引导那些喜欢世间和涅槃二乘以及其他九乘次第等数量的众生趋入大圆满的意义，普作我才这样宣说的。这是显示二续分别计数之续的意义。第二是，诸法如实安住的自性，法性菩提心，法身明点唯一自性安住，从反面的角度来说，心性自生智慧显现为空明大悲三种自性，从这三种自性的力量中，无需勤作自然产生的体性，显示圆满的佛陀，圆满的教法正法，圆满的眷属僧伽的体性，因此显现为三宝的自性。这些是产生诸乘次第的基础，是圆满的诸法如何显现的方式。这是显示三续圆满之续的意义。第三是，像这样，菩提心没有二分，在自生无为的智慧唯一自性中，为了使瑜伽士能够进入道，一切都相互关联并加以修持，因此从智慧方便的角度，将法性菩提心的真实唯一自性，分为外续三部心识瑜伽，大瑜伽玛哈瑜伽，随瑜伽阿努瑜伽，以及极瑜伽阿底瑜伽四种。虽然有这四种分类，但它们所证悟的法界或法性自生智慧并没有差别，因此这四种瑜伽的对境，就是这唯一的法性菩提心。因此，这是四续分别解
English
If the mind is of one nature, what is the reason for counting and showing it as many? Like this, all dharmas are originally gathered in the single root tantra of the All-Creating Bodhicitta, and are non-dual. However, because of the fondness for contemplating its meaning, and for completely distinguishing good and bad, acceptance and rejection, that is, for the sake of those who are fond of elaboration, the various categories of vehicles are counted and shown. For example, in order to gradually guide those who are fond of the numbers of the two vehicles of samsara and nirvana, and other nine levels of vehicles, into the meaning of the Great Perfection, I, the All-Creating, have taught this. This is the meaning of the tantra showing the enumeration of the Two Tantras. Secondly, the nature of how things abide as they are, the nature of reality, the Bodhicitta, the Dharmakaya, abides as the nature of a single bindu. From the perspective of reversal, the wisdom of mind itself, self-arisen, appears as the three natures of emptiness, clarity, and compassion. From the power of these three natures, the nature of spontaneously arising without effort manifests as the fully accomplished Buddha, the fully accomplished teaching of the Dharma, and the fully accomplished retinue of the Sangha, thus appearing as the nature of the Three Jewels. These are the basis from which the levels of vehicles arise, the way in which the fully accomplished dharmas appear. This is the meaning of the Three Tantras, the Tantra of Perfection. Thirdly, like this, the Bodhicitta is without division into two, in the single nature of self-arisen, unconditioned wisdom. In order for yogis to enter the path, everything is interconnected and practiced. Therefore, from the perspective of skillful means of wisdom, the true single nature of the Dharmata Bodhicitta is divided into the three classes of outer tantras of mind, Mahayoga, Anuyoga, and Atiyoga. Although there are these four divisions, there is no difference in the Dharmadhatu or self-arisen wisdom of Dharmata that they realize. Therefore, the object of these four yogas is this single Dharmata Bodhicitta. Therefore, this is the Four Tantras, the Differentiating
Chinese
显示意义之义。第四，如此，本体是心性自生之智慧，其自性若从反面区分，则显示五种殊胜。如何显现的一切法，不依赖于断除、遮止、清净，而是现量成佛的殊胜，即从名相三部中解脱而出，并且超胜。在外续的场合，将执取能取所取的分别念视为邪谬应舍弃之法，此法原本就是成佛的殊胜，即超胜事续三部。而且，不依赖于勤作修持的异缘，一切法皆成佛为自生智慧之大本体的殊胜，即超胜摩诃瑜伽。而且，超越一切因果之相，彼一切于法界中成佛的殊胜，即超胜阿努瑜伽。所谓成佛，也仅仅是名称的假立，因此以无有成佛的殊胜，即阿底瑜伽自身的一切法，从视为成佛的执着中解脱而出而归于寂灭。如珍宝庄严中云：现前成佛殊胜故，三解脱自宗阿底实，一切即是离取舍，瑜伽阿底归寂灭。勤作不存大本体，摩诃阿底归寂灭。法界自性离因果，阿努阿底归寂灭。一切假立皆圆满，无有成佛之殊胜，阿底瑜伽之阿底。如是宣说，如是所说之五种殊胜，乃是菩提心之自性，原本就具有如是之五种功德，因此将彼五种自性命名为五种殊胜而显示，此乃五部经显示五种殊胜之经。第五，一切法皆是菩提心之自性，是决定意义之谛实，然下乘之士夫未能如是了悟，执着于各自之宗派，对于是否符合事物之实相的正确意义，产生种种诤论，故生起种种错谬之处与巨大之障碍，以及无量之怀疑分别念，若将一切收摄起来，则显示为依于决定获得之六乘的六种错谬与障碍，彼等之对治是
English
The meaning of showing the meaning. Fourth, like this, the essence is the self-arising wisdom of mind-essence. If its nature is distinguished by reversal, then five kinds of greatness are shown. How all phenomena appear, without relying on abandonment, prevention, and purification, but the greatness of manifestly becoming a Buddha is to be liberated from the three categories of characteristics and to be superior. In the case of the outer tantras, the concept of grasping the grasper and the grasped is regarded as a false and should-be-abandoned dharma, and the greatness that this dharma is originally enlightened is that it is superior to the three categories of Kriya Yoga. Moreover, without relying on the other conditions of diligent practice, the greatness of all dharmas becoming Buddhas as the great essence of self-arising wisdom is that it is superior to Maha Yoga. Moreover, the greatness of transcending all the characteristics of cause and effect, and all of them becoming Buddhas in the realm of dharma, is that it is superior to Anu Yoga. The so-called Buddha is only a nominal designation, so the greatness of no Buddha is that Ati Yoga itself is separated from the attachment of seeing all dharmas as Buddhas and returns to tranquility. As it is said in the Jewel Ornament: Because of the greatness of manifest enlightenment, the three liberations are the true Ati of one's own school. Everything is free from acceptance and rejection. Yoga Ati returns to tranquility. Diligent practice does not abide in the great essence. Maha Ati returns to tranquility. The nature of the Dharma Realm transcends cause and effect. Anu Ati returns to tranquility. All designations are fulfilled, so there is the greatness of no Buddha, the Ati of Ati Yoga. As it is said, the five greatnesses that are said in this way are the nature of Bodhicitta, which originally has such five qualities, so the five natures are named as five greatnesses and shown, this is the sutra of the five greatnesses shown in the five tantras. Fifth, all dharmas are the nature of Bodhicitta, the truth of definite meaning, but the lower vehicle men have not realized this, clinging to their respective tenets, and arguing about whether or not they conform to the correct meaning of the reality of things, so various errors and great obstacles arise, as well as countless doubts and discriminations. If all are collected, they are shown as six kinds of errors and obstacles depending on the six vehicles of definite attainment, and their antidotes are all.
Chinese
能使菩提心从勤作和心识分别的对境中解脱，不错误地见到自性而得以遣除，这就是六部经中指示迷乱和障碍的经文之义。因此，为了遣除对有无等增益边的执着和所有怀疑的分别念，法性如是性的自性，心髓菩提心本身，超越了一切因果取舍，因此不以任何方式进行分别，或者以不分别的方式，毫不错误地如实确定，所说的这个教证被确定下来，这就是七部经中确立的经文所指示的。同样，在菩提心经中说：以三教证和四七诀窍，确定地进行确立。如是所说，以三教证和四诀窍，即七个方面进行确立。其中，三教证是传承的教证，现证的教证和确立的教证三种。其中，第一个教证，也有以法身的加持所说等，导师三身宣说自性大圆满的法，这是圣者智慧的传承；以及七佛等对眷属宣说与众生根器相应的共同乘的法，这是通过众生耳根的传承，分为两种。第二个是法性现证的教证，即各乘的次第，其中，所有用词句和文字可以表达的，都是权宜的教证；以及法性菩提心的自性，用声音和词句无法表达的，这些都是究竟的教证，分为两种。第三个是，有勤作的下乘行者们没有如实地确定法性的意义，阿底大圆满宣说一切法不依赖因果取舍，心性融入自生智慧之中，从而使诸法如实地被确定下来。四诀窍分为两组四诀窍。第一组四诀窍是四决定的诀窍，将无明阐释为明的三种诀窍，时机和手印的两种诀窍，以及自性即是道的诀窍，共四种。其中第一个
English
That which enables the mind of enlightenment to be freed from the objects of effort and conceptualization, and to eliminate by seeing the nature without error, is the meaning of the Six Sections Sutra, which indicates confusion and obscuration. Therefore, in order to eliminate attachment to extremes of existence and non-existence, imputation, and all doubts and conceptualizations, the nature of suchness, the essence of the mind of enlightenment itself, transcends all cause and effect, acceptance and rejection, and therefore does not discriminate in any way, or in a non-discriminating manner, without error, and as it is, that the definitive statement is established, as indicated in the Seven Sections Sutra of Establishment. Likewise, in the Sutra of the Mind of Enlightenment, it says: "With three statements and four sevens of pith instructions, it is taught to establish definitively." As it is said, it is established by three statements and four pith instructions, that is, seven aspects. Among them, the three statements are the statement of transmission, the statement of manifestation, and the statement of establishment. Among these, the first also includes the blessings of the Dharmakaya, and so on, the three bodies of the teacher who taught the nature of the Great Perfection, which is transmitted to the ear of the wisdom of the noble ones; and the seven Buddhas, etc., who taught the common vehicle of the Dharma to the retinue in accordance with the capacity of beings, which is transmitted through the ear faculty of beings, and is divided into two. The second is the statement of the manifestation of the nature of reality, the order of the vehicles, and all that is said to be expressible in words and letters is the provisional statement; and the nature of the mind of enlightenment, which is shown to be inexpressible in sound and words, are the definitive statements, and are divided into two. The third is that the lower vehicle practitioners with effort have not established the meaning of the nature of reality as it is, and Ati Dzogchen teaches that all phenomena do not depend on cause and effect, acceptance and rejection, and that the nature of mind is integrated into self-arisen wisdom, so that all phenomena are established as they are. The four pith instructions are divided into two sets of four pith instructions. The first four are the pith instruction of the four certainties, the three pith instructions that explain ignorance as knowledge, the two pith instructions of occasion and mudra, and the pith instruction that self-nature is the path, a total of four. The first of these