English
Since there is none, do not look in any object or characteristic of conceptual proliferation, but let the nature, free from modification and alteration, naturally abide in the suchness of dharmata. Thus, it is taught that there is no view to meditate upon. As it is said in the Great Expanse of Longchen Rabjam: Bodhicitta is not to be sought for at all. As it is, without alteration, let it be as it is. Since there is no self or other, no object of grasping, let the equal, impartial awareness be as it is. Since there is always no separation or union with it, without duality, without partiality, let it be as it is. And so on. Also, as it is said in the Ten Sutras: In the nature of the essence of bodhicitta, there is no object of looking elsewhere, therefore, there is no view to meditate upon. This is the first point. The second point is: The essence of awareness, bodhicitta, is from the very beginning free from all conceptual proliferations of grasping and clinging, and is primordially pure. Therefore, there is no cause to abandon the outflows of karma and afflictions, and there is nothing to protect in terms of vows and commitments. Therefore, there is no need to protect vows and precepts as in the lower vehicles. Thus, it is shown that there is no need to protect vows. As it is said in the Great Expanse of Longchen Rabjam: In one, all is complete, without abandoning, liberated in its own place. The body of the Buddhas and the body of sentient beings' afflictions, all that appears is the adornment of awareness. The five poisons are the nectar of wisdom, the precipice of samsara is led into the path of enlightenment. The three poisons are completely transformed into the three bodies, cutting off the root of birth and death, the three realms are completely liberated. As it is said, all beings of the three realms and six classes are spontaneously accomplished in the essence of awareness, bodhicitta, and have already become Buddhas. Therefore, there is no need to strive for activities other than that, and there is no need to diligently practice. Thus, it is shown that there is no need to strive for activities. As it is said in the former: In the essence of bodhicitta, with the nature of non-grasping, there is no need to protect vows. In the essence of bodhicitta, with the nature of spontaneous accomplishment, there is no need to seek activities. Thus it is said. The third point is: Since the essence of self-arisen wisdom is primordially free from the obscuration of the darkness of ignorance, the Omniscient Lama said: This is the very essence of the sun, abiding in self-existing luminosity, unmoving. Others, through striving to eliminate clouds and darkness, are shown to be like striving to create the inherent sun.
Chinese
如是所说，譬如太阳的表面从未被云遮蔽，所以无法通过驱散云来使太阳变得明亮一样，自生智慧本来就安住于光明自性的状态，对于此，就无法通过新地取舍、努力修持的方式，来去除业和烦恼、能取和所取的遮蔽，并使智慧的自性变得明亮，如是宣说了智慧无法新生的道理。三有包含的一切众生，都安住在法身普作王我的地界中，从原始之初就安住于此，并且连一刹那也没有动摇过，因此，通过清净遮蔽等努力来趋入的地之次第也是不存在的。如是宣说了地无法被清净的道理。普作我已然周遍且无分别地安住于轮回和涅槃的一切事物中，因此，通达诸法实相、不变的智慧，对于周遍轮涅的大我来说，也没有可以趋入的其他五道，应当了知此理。如是宣说了地道无法趋入的道理。出自《十经》：心髓菩提心，以无遮蔽之自性，本来自生是智慧。心髓菩提心，一切安住于此故，所谓地者无可净。心髓菩提心，以无他趋之故，于道无可趋入也。如是宣说了。第四，法性心髓自生之智慧我，本来就远离向外执取和向内执取的二取之心，是脱离了基位解脱、超离心识的，因此，就连仅仅是称之为细微法性自性，也无法安立为名称，也无法成为心识所缘的对境，如是宣说了细微法性不存在的道理。所有显现的一切，都是普作王身的显现，因此，我的心髓之形相，无有不周遍包含轮涅道三者所摄的一切法的，并且由于周遍且无分别，因此，轮回和涅槃二者等一切二法本来就不存在，所以没有能关联和所关联，如是宣说了关联相续的自性不存在的道理。出自《彼经》：心髓菩提心，本来
English
As it is said, for example, just as the surface of the sun has never been obscured by clouds, so it is impossible to make the sun brighter by dispelling the clouds. Similarly, the self-originated wisdom of awareness has always abided in the nature of clear light. For this, it is impossible to newly adopt or reject, or through effort and practice, to remove the obscurations of karma and afflictions, grasping and being grasped, and to make the nature of wisdom clear. Thus, it is taught that wisdom cannot be newly generated. All beings included in the three realms have always abided in the ground of the Dharmakaya Kunjed Gyalpo (All-Creating King) from the very beginning, and have never moved from it for even a moment. Therefore, there is no order of grounds to be traversed through effort such as purifying obscurations. Thus, it is taught that the ground cannot be purified. Since Kunjed (All-Creating) pervades all of samsara and nirvana from the beginning, and abides without separation, therefore, it should be understood that for the great all-pervading wisdom that is the unchanging reality of all phenomena, there are no other five paths to be traversed. Thus, it is taught that the ground and path cannot be traversed. From the Ten Sutras: "This heart essence, Bodhicitta, by its nature without obscurations, is primordially self-originated wisdom. This heart essence, Bodhicitta, because all abides in it, the so-called ground cannot be purified. This heart essence, Bodhicitta, because it cannot be traversed to elsewhere, the path cannot be traversed." Thus it is said. Fourth, the self-originated wisdom of the essence of reality, I, is from the beginning free from the two minds of outward grasping and inward grasping, is the ground of liberation, and transcends the mind. Therefore, even just calling it the subtle nature of reality cannot be established as a name, nor can it be an object of mental focus. Thus, it is taught that the subtle nature of reality does not exist. Whatever appears is the manifestation of the body of Kunjed Gyalpo (All-Creating King). Therefore, the form of my heart essence pervades all phenomena included in the three realms of samsara, nirvana, and the path without exception, and because it is pervasive and without separation, all dualities such as samsara and nirvana do not exist from the beginning, so there is no relation between subject and object. Thus, it is taught that the nature of related continuity does not exist. From the same: "This heart essence, Bodhicitta, from the beginning..."
Chinese
因为是地。是微细的自性。对于这颗菩提心精髓，显现佛与有情众生两种现象，是关联传承的自性。这段引文以成立的方式显示，从菩提心的反面来区分，显示了圆满具足这些功德的方式。这里经文中以否定的方式显示，是为了表明没有像下乘所设想的那样的自续部。这两者应理解为没有矛盾。第五，造作一切的我，从原始以来就是自生大智慧，不依赖任何因缘，是永恒不变、无为的自性，并且所有显现的法都已确定为它的自性，因此，我不需要其他深奥的教证来确定，这是显示没有确定的教证。我是一切轮回与涅槃的精髓，是安住之理，是菩提心的自性，是圆满大圆满，是本来就有的、远离戏论的自性，因此，没有比这更殊胜的秘密口诀可以在其他地方寻找。这是显示口诀无法寻找。其中说到：自生智慧精髓，为了确定一切法，故于教证之上确定。自生智慧精髓，为了远离一切增益与诽谤，是持诵的口诀。如是，这五个科判显示了菩提心精髓的安住之理，以十种自性无所缘。第二，由于超越了能取所取二者，因此本来就无所作为，持诵真言：如是，法身普作王我，对于以自性不空、常恒坚固存在而妄加增益，以及对于一切身与智慧本来任运成就圆满大圆满而妄加否认等，由于超越了一切能取所取名相的戏论，因此，在无所作为、本来成佛的状态中，一切法的真言是我所持诵的。总的来说，光明无为、周遍虚空般的自性，法身普作王我，没有我的境，或者说没有转变成我的自性的法，其他什么也没有，因此，从那之外去看待自生的智慧
English
Because it is the ground. It is the nature of the subtle. For this essence of Bodhicitta, the two appearances of Buddha and sentient beings, is the nature of the connection lineage. This quote shows the way to establish it, distinguishing from the opposite side of Bodhicitta, showing the way to fully possess these qualities. Here, the scripture shows in a negative way, to show that there is no Svatantrika like the lower vehicle imagines. These two should be understood as without contradiction. Fifth, the all-creating I, from the beginning is self-born great wisdom, not relying on any cause or condition, is the unchanging, unconditioned nature, and all phenomena that appear have been determined to be its nature, therefore, I do not need other profound teachings to determine, this is to show that there is no definite teaching. I am the essence of all samsara and nirvana, the state of abiding, the nature of Bodhicitta, the Great Perfection, the naturally present, free from elaboration nature, therefore, there is no more supreme secret instruction that can be sought elsewhere. This is to show that the instruction cannot be sought. Among them it says: The essence of self-born wisdom, in order to determine all phenomena, therefore it is determined on the teachings. The essence of self-born wisdom, in order to be free from all addition and slander, is the mantra of recitation. Thus, these five sections show that the abiding nature of the essence of Bodhicitta is without object by ten natures. Second, because it transcends the duality of grasping and being grasped, therefore it is originally without action, reciting the mantra: Thus, the Dharmakaya All-Creating King I, for falsely adding that it exists with an empty nature, constant and solid, and for falsely denying that all bodies and wisdom are spontaneously accomplished Great Perfection, etc., because it transcends all elaborations of grasping and being grasped, therefore, in the state of inaction and original Buddhahood, the mantra of all phenomena is what I recite. In general, the nature of clear light, unconditioned, all-pervading like the sky, the Dharmakaya All-Creating King I, there is no realm of me, or there is no phenomenon that has not transformed into my nature, there is nothing else, therefore, looking at the self-born wisdom from beyond that
Chinese
通过对[空性]的禅修，没有变得更好的可能，因此在原始解脱、不可思议的大[空性]中也已反复念诵。同样地，作为原始不存在的空性、原始清净的大[空性]的唯一自性，从自身处所显现的智慧光明、自然成就的自性，除了我之外，由于没有需要守护的法和守护的心，因此无法守护，所以在无法守护的缘故，誓言和戒律也无法守护，也已反复念诵。所有显现和行为都是我的事业，是无勤自然成就的自性，除了那之外，没有可以寻找调伏所化众生的事业，因此在无法寻找事业中也已反复念诵。所有显现、有和轮回涅槃的法，一切造者我的自性，在原始智慧上师的地上，从现在开始就已安住，除了这之外没有其他的安住处，因此不需要现在新地逐渐获得，所以在地上没有可以修习的，也已反复念诵。原始解脱、原始清净的大[空性]、光明、无迁变的心性，一切造者国王我，从来没有被业和烦恼、能取和所取的黑暗所遮蔽，因此自生、非造作的智慧超越一切因缘，也已反复念诵。我的自性、能力和嬉戏所包含的一切法，在如因缘所生显现之时，就是不生不灭的法性，因此微细的法性、离戏论也是我自身，也已反复念诵。三界的一切有情，一切造者我的自性，安住在双运无学道上，除此之外，没有通过使道路变得更好的方式，从上到上可以前进的，因此在道路上没有可以前进的，也已反复念诵。清净如佛的显现和不清净如众生的显现，以及包含显现和存在的器情世间的一切法，其精华菩提心，从原始就是原始成佛的我之能力所生的自性，没有差别，因此佛和众生本来就没有好坏之分，在轮回涅槃无别的大[空性]中也已反复念诵。所有显现、有和轮回涅槃的法，都确定为自生大智慧的唯一自性，并且同时断除所有显现和有的戏论，因此