English
Through meditating on [emptiness], there is no possibility of becoming better, therefore it has also been repeatedly recited in the primordial liberation, the great unconditioned [emptiness]. Similarly, as the sole nature of the primordial non-existent emptiness, the great primordial purity [emptiness], the wisdom light appearing from its own place, the spontaneously accomplished nature, other than myself, since there is no dharma to be protected and no mind to protect it, therefore it cannot be protected, so because it cannot be protected, vows and commitments also cannot be protected, it has also been repeatedly recited. All appearances and actions are my activities, the nature of effortless spontaneous accomplishment, other than that, there is no activity to be sought to tame the beings to be tamed, therefore it has also been repeatedly recited in the absence of seeking activity. All phenomena of appearance, existence, samsara and nirvana, the nature of the all-creator, myself, abides in the ground of primordial wisdom guru from this very moment, there is no other abiding place other than this, therefore there is no need to gradually attain the grounds anew, so there is nothing to practice on the ground, it has also been repeatedly recited. The primordial liberation, the great primordial purity [emptiness], the light, the unchanging mind-essence, the all-creating king, myself, has never been obscured by the darkness of karma and afflictions, grasping and the grasped, therefore the self-born, unconditioned wisdom transcends all causes and conditions, it has also been repeatedly recited. All the dharmas contained in my nature, ability and play, at the time of appearing as caused by causes and conditions, are the nature of dharma that is unborn and unceasing, therefore the subtle nature of dharma, free from elaboration, is also myself, it has also been repeatedly recited. All sentient beings of the three realms, the nature of the all-creator, myself, abides on the path of union, beyond learning, other than that, there is no way to progress from higher to higher by making the path better, therefore there is no way to progress on the path, it has also been repeatedly recited. The appearance of purity like a Buddha and the appearance of impurity like a sentient being, and all the phenomena of the environment and beings contained in appearance and existence, the essence of bodhicitta, from the beginning is the nature born from the power of myself, the primordial Buddha, there is no difference, therefore Buddha and sentient beings are originally neither good nor bad, it has also been repeatedly recited in the great [emptiness] of samsara and nirvana without distinction. All the phenomena of appearance, existence, samsara and nirvana are determined as the sole nature of self-born great wisdom, and all the elaborations of appearance and existence are cut off simultaneously, therefore
Chinese
如是阿底大圆满心髓，此普作菩提心，是所有教言中最为殊胜或尊贵的，是如实降注于教言之上的，并且是需要一再忆念的。内外情器万法，皆是心髓我的自性，无生本空大，无作如是性，除此之外别无他物，因此普作王菩提心我，于法界广阔大之中，轮回涅槃所显现的诸法，好坏与差别，偏袒与执着，轮回涅槃与苦乐，扬弃与取舍皆无有，本自解脱，因此导师普作我，宣说我是一切诸法无余的忆念处。如龙钦饶绛所说：于法界法界生起，于法界的虚空中解脱。于虚空中解脱，于平等性中解脱。于法界中解脱，无好坏而解脱。于虚空中解脱，无高低而解脱。于一中解脱，无生灭而解脱。于一之法界中，无勤无作而解脱。不住自净，不舍本位而解脱。不均等解脱，亦于均等之法界中解脱。于解脱之时，自解脱，自位持。解脱与未解脱，于法界中本无有。如何解脱，亦于自位自解脱。一切皆一味，于平等之法界中解脱。无倒错于法界中解脱。法性虚空中解脱，无有分别。无勤作而解脱，无可修。无有定解而解脱，无有执持。任运成就而解脱，无有偏袒。一切相于自位解脱之故。菩提心无有解脱与未解脱。于虚空之中无论如何皆解脱。于任运成就之虚空中无论如何皆解脱。一切皆相同，无有他者，本自解脱。无有扬弃取舍，于自位自显现解脱。如是所说，一切诸法于觉性菩提心之法界中，本自解脱，无有重立，是需要忆念的。第三，解释错谬与遮蔽的定义，共有四点：总说、广说、总结意义以及劝诫舍弃。第一点是：所谓错谬处与遮蔽的理由或定义是这样的：处于三界的一切有情众生
English
Thus, the essence of Ati Great Perfection, this All-Creating Bodhicitta, is the most supreme or noble of all teachings, it is truly bestowed upon the teachings, and it needs to be repeatedly remembered. All phenomena of outer and inner realms are the essence of my own nature, unborn, primordially empty, great, unconditioned Suchness, there is nothing other than that. Therefore, the All-Creating King Bodhicitta, within the vast expanse of the Dharmadhatu, all phenomena appearing as Samsara and Nirvana, good and bad, distinctions, biases, and attachments, Samsara and Nirvana, happiness and suffering, acceptance and rejection, are all without, primordially liberated. Therefore, the teacher, the All-Creating One, said that I am the place of remembrance for all phenomena without exception. As Longchen Rabjam said: In the Dharmadhatu, Dharmadhatu arises, liberated in the expanse of Dharmadhatu. Liberated in the sky, liberated in equality. Liberated in the Dharmadhatu, liberated without good or bad. Liberated in the expanse, liberated without high or low. Liberated in one, liberated without birth or death. In the Dharmadhatu of one, liberated without effort or exertion. Non-abiding, self-pure, without abandoning, liberated in its own place. Unequal liberation, also liberated in the equal Dharmadhatu. At the time of liberation, self-liberated, holding its own ground. Liberation and non-liberation, originally non-existent in the Dharmadhatu. However liberated, also self-liberated in its own place. Everything is of one taste, liberated in the equal Dharmadhatu. Without reversal, liberated in the Dharmadhatu. Liberated in the Dharmadhatu of Dharmata, without distinction. Liberated without effort, nothing to accomplish. Liberated without certainty, without grasping. Spontaneously accomplished liberation, without bias. Because all characteristics are liberated in their own place. Bodhicitta has no liberation or non-liberation. In the expanse of the sky, however it is done, it is liberated. In the expanse of spontaneous accomplishment, however it is done, it is liberated. Everything is the same, there is no other, primordially liberated. Without abandoning or taking, self-arisen liberation in its own place. As it is said, all phenomena are primordially liberated in the Dharmadhatu of awareness, Bodhicitta, without re-establishment, it needs to be remembered. Third, explaining the definition of error and obscuration, there are four points: summary, detailed explanation, summarizing the meaning, and advising to abandon it. The first point is: The reason or definition of what is called the place of error and obscuration is this: all sentient beings residing in the three realms
Chinese
在续部中，法身普贤王如来，自生智慧，我本身即是，远离损益、转移和变化，本自具足，本来成佛的自性而安住。然而，由于自己不认识自己，便在轮回的种种错觉中行事，并依赖取舍、作为和努力，向外寻求成佛的果位，这被说成是遮蔽光明心髓之义的本质。正如嘉察仁波切所说： “如同贫穷人家中，有珍宝之宝藏， 有取之不尽的宝藏，然而那人却不知， 宝藏亦不语：我在此处。 如是心中含藏珍宝之宝藏， 无垢清净，无立宗之法性， 因未证悟，故贫穷之痛苦， 众生恒时感受种种痛苦。” 如是，由于不认识自生智慧的自性，不相信心性自生智慧法身普贤王如来我本身，从一开始就无离无合、本自具足，反而希望通过因缘、努力和修持，获得前所未有的新成果，因此误入了下乘的道途。正如《十经》中所说： “何谓遮蔽复遮蔽？ 于能知之境中， 无明不识不证悟， 是说遮蔽复遮蔽。 何谓歧途复歧途？ 譬如有意义之路， 欲往东行却西行， 西行难达东之果。 舍弃无戏论之义， 步入名相之歧途， 于离增损之法性， 以言词文字而迷失， 言说分别即是障。” 第二，广说：如此的遮蔽，若加以区分，则可分为业之遮蔽和所知之遮蔽两种。也就是说，未能亲见自生觉性智慧的自性面容，或者说是不认识，这就是业之遮蔽。例如，通过名相乘的道，对二谛的意义进行思辨和分析，从而努力造作，这样就会遮蔽而无法如实见到心性自生智慧的意义。同样，克里亚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）通过三种清净的作为而努力，以及邬波耶（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的观点
English
In the tantras, the Dharmakaya Kuntuzangpo, the self-arisen wisdom, is myself, residing in the self-nature of spontaneously accomplished, primordially enlightened Buddha, free from decrease, increase, transfer, and change. However, because one does not recognize oneself, one acts in the various illusions of samsara and seeks the attainment of Buddhahood elsewhere, relying on acceptance, rejection, actions, and efforts. This is said to be the essence of obscuring the meaning of the luminous heart. As Gyaltsab Rinpoche said: "Like a poor man in whose house is a treasure of jewels, An inexhaustible treasure exists, But that man does not know it, and the treasure also Does not say to him, 'I am here.' Likewise, the treasure of jewels contained within the mind, The stainless, pure, and non-affirming Dharma nature, Because it is not realized, the suffering of poverty, Is constantly experienced in various ways by beings." Thus, due to not recognizing the self-nature of self-arisen wisdom, and not believing that the mind itself, the self-arisen wisdom, the Dharmakaya Kuntuzangpo, is inseparably and spontaneously present from the beginning, but instead hoping to obtain a new and unprecedented result through causes, conditions, efforts, and practices, one goes astray into the path of the lower vehicles. As stated in the Ten Sutras: "What is meant by obscuration upon obscuration? In the realm of knowable objects, Unknowing, not recognizing, not realizing, Is said to be obscuration upon obscuration. What is meant by wrong path upon wrong path? For example, one who embarks on a meaningful path, Wants to go east but goes west, Going west does not accomplish the goal of going east. Abandoning the meaning of non-elaboration, One treads the path of conceptual signs, In the Dharma nature free from addition and subtraction, One is lost by speaking words and letters, Conceptual thought with words is an obscuration." Secondly, the extensive explanation: If such obscurations are distinguished, they can be divided into two types: the obscuration of karma and the obscuration of knowable objects. That is, not directly seeing the face of the self-nature of self-arisen awareness-wisdom, or not recognizing it, is the obscuration of karma. For example, by engaging in the path of the characteristic vehicle, contemplating and analyzing the meaning of the two truths, one strives to create actions, which obscures and prevents one from seeing the meaning of the self-arisen wisdom of mind as it is. Similarly, by striving through the three purifications of Kriya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and the view of Upaya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)
Chinese
致力于行双运之业，瑜伽士致力于取舍二者之业，嘛哈致力于四种亲近修持之业，阿努进入法界与智慧之门，致力于生起乐空双运所生之智慧之业，由于执着于各自宗派之业，以至于不能如实见到无勤大圆满之实相，从遮蔽的角度来说，这被称为业之障蔽。由于它的影响，对于从觉性之力量中显现的轮回与涅槃之诸法，未能认识到它们是本初解脱、原始清净之大，而是以能取所取之分别念来观察，这就是所知障。因此，无论显现和存在的一切诸法，都无一不是心髓菩提心之自性，除此之外，没有任何可以取舍的对象，然而，对于这种道理，如果不能了知和认识，就被称为二障之自性。像这样，如果不能认识到一切诸法都是心髓自生之智慧，是无有障蔽、去除和安立、远离法性勤作修持，而是执着于十种自性，并分别寻求和修持，那么从堕入下乘道之角度来说，这就是变成了大圆满之歧途。导师普贤如来如是说。彼经中云：十种自性之体性，乃是心髓菩提心。于此意乐之境地，若不认识自性，则说为障蔽。若不认识自性，而说下下，则说为歧途。如是说。第三：嗟！大菩萨谛听！所有显现之轮回涅槃诸法，皆是心髓菩提心之自力显现，除此之外，没有丝毫其他实有之法。然而，如果执着于善恶、自他等而进行分别，那么，如此分别和执着，就是自己遮蔽了自己的面目。由于那个人不能认识到自己的自性，即心髓菩提心之实相，因此向外寻求，也会产生歧途。第四，劝诫舍弃此歧途，分为两部分：本体是自心，因此是本初安乐，超越歧途和障蔽。由于它本身超越了能作和所求，因此没有任何歧途和障蔽。