English
It shows that it cannot be achieved even by searching. Therefore, even without searching for self-nature, the way the three bodies are naturally accomplished. The way all appearances, samsara, and nirvana are integrated into the play of mind. The nature of mind cannot be specified anywhere, so it transcends speech, thought, and expression. The first part is: Alas, great Bodhisattva, listen! The three Kayas of the teacher born from me, Kunjed Gyalpo, have taught the three vehicles of outer, inner, and secret to their respective retinues, which is only a path with cause and effect and diligence, but the three teachers, that is, the three themselves, have not taught the teachings of effortless and spontaneous accomplishment. And I, Kunjed Gyalpo's supreme Mahayana, here teach the principle of being free from elaboration, like the nature of mind like the sky, searching with hope, fear, and effort will not be more accomplished than before, I have not taught this in the teachings of effortless Atiyoga, because for the self-nature that is originally Buddha, self-born, and uncreated, any action and effort are ineffective. The second part is: Alas, great Bodhisattva, listen! Do not seek from outside my, Kunjed Gyalpo's, Bodhicitta, the unobstructed wisdom of emptiness and clarity, what is the fruit of spontaneous accomplishment? That is to become the essence or self-nature of all the Buddhas of the past, present, and future, abiding in the self-nature of the three Kayas of awareness. What is that? Just like this, Bodhicitta, my self-nature, primordial emptiness, uncreated, abiding in the essence of suchness, this is the accomplishment of the Dharmakaya free from elaboration. My essence, appearing without self-nature, clear without clinging, unborn and unceasing, transcending the extremes of existence and non-existence, abiding in the essence of uncreated naturalness, this is the self-illuminating Sambhogakaya. My compassion is unobstructed, manifesting as the spontaneously accomplished, non-discriminating great light, this is the unconditioned Nirmanakaya. This shows the three Kayas of wisdom that abide in the ground and are self-born. As it is said in the Extensive Jewel Treatise: At the time of the basis, all dharmas are complete. Because the Dharmakaya's nature is free from elaboration, the Dharmakaya itself is complete. Awareness is clear and unobstructed, the Sambhogakaya is complete. The display itself appears in any way, the Nirmanakaya is complete. Thus it is said.
Chinese
像那样的自性智慧的三身，从现在起就是不费力气自然成就的，而不是通过努力寻求而成就的，也不是由因缘聚合而成的果，任何具有这种性质的东西都没有被揭示出来。如是说。第三是： 唉，大菩萨，谛听！ 像这样，所有三身的胜者，不要到别处去寻找，都汇集在普作王我的自性中，以自然成就的方式存在。那方式又是怎样的呢？所有显现为外内情器世间的诸法，都是普作王的自性，是空性，本体是光明的智慧，以及游戏无碍的大悲行利他之事，除了这未作的自生三身之外别无他物，所以胜者三身就显示为我未作的如是性。 像这样，所有显现为游戏的三身或菩提心的游戏之法，都显示为三身。就像在那之中所说的那样： 从显现成立为对境之处，三身圆满。 显现自性是空性，法身圆满。 显现安住于光明，报身圆满。 显现与意义相符，化身圆满。 愚痴显现为法身， 嗔恨显现为光明圆满报身， 贪欲清净是化身， 三身自生清净显现。 一切都显现为清净三身， 远离三毒的彼岸， 三身清净是不存在的。 八识显现为对境， 除了身之外什么也没有。 一切都是如是性的显现， 是无偏的大法身， 自生于清净虚空之中。 如是说。因此，普作王菩提心，我和我的自性法性如是性，从这远离一切戏论的不可言说、不可思议的自性之外，没有其他轮回涅槃之法，所以连用佛这个功德来装饰也没有必要，也没有众生这个过失的形象，如是显示了轮回涅槃一切无好坏，都是心性一味的游舞。第四是： 因为以上所说的理由，一切法无二的实相，智慧菩提心，不依赖于轮回涅槃的好坏。
English
Such wisdom of the three kayas of self-nature, from now on, is effortlessly and spontaneously accomplished, and it is not an effect that is sought and accomplished through effort, nor is it a characteristic of being assembled by causes and conditions; nothing with such characteristics is shown. Thus it is said. The third is: Alas, great Bodhisattva, listen! Like this, all the victorious ones of the three kayas, do not seek elsewhere, they all gather in the self-nature of Kunjed Gyalpo (All-Creating King), existing in a spontaneously accomplished manner. And how is that manner? All phenomena that appear as outer and inner environments and beings are all the self-nature of Kunjed Gyalpo, which is emptiness, the essence is the wisdom of clarity, and the activity of unobstructed compassion that benefits beings; there is nothing other than these unmade, self-born three kayas, so the victorious three kayas are shown as my unmade suchness. Like this, all the phenomena that appear as the play of the three kayas or the play of Bodhicitta are all shown as the three kayas. Just as it is said in that: From the very establishment of appearance as an object, the three kayas are complete. Appearance's self-nature is emptiness, the Dharmakaya is complete. Appearance abides in clarity, the Sambhogakaya is complete. Appearance accords with meaning, the Nirmanakaya is complete. Ignorance appears as the Dharmakaya, Hatred appears as the clear and complete Sambhogakaya, Pure desire is the Nirmanakaya, The three kayas appear as self-born purity. Everything appears as the pure three kayas, Beyond the abandonment of the three poisons, The pure three kayas do not exist. The eight consciousnesses also appear as objects, There is nothing apart from the kayas. Everything is the appearance of suchness, It is the great, impartial Dharmakaya, It arises in the pure, self-born sky. Thus it is said. Therefore, Kunjed Gyalpo Bodhicitta, I and my self-nature, the Dharma-nature suchness, from this nature that is beyond all elaboration, unspeakable, and inconceivable, there is no other phenomenon of samsara and nirvana, so there is no need to adorn it with the qualities of a Buddha, nor is there any aspect of the fault of sentient beings; thus it is shown that all of samsara and nirvana, without good or bad, is the play of the single mind-essence. The fourth is: Because of the reasons stated above, the reality of all phenomena being non-dual, the wisdom Bodhicitta, does not rely on the good or bad of samsara and nirvana.
Chinese
因为以念头安住于无分别平等性的自性中，本来就没有迁变，怎样先前一样，后来也同样安住于如是性中，除了这个之外，没有在其他地方能找到的意义。因此，三世的诸佛也没有听到过比我昆杰嘉波，更能无误地显示智慧菩提心本来离于断除和安立的甚深意义的教言。不仅如此，圆满一切法的导师昆杰嘉波我也丝毫没有比不分别平等性的自性，心性无生法性如是性的意义，更能由昆杰嘉波自己向昆杰嘉波自己开示的。如是说。章节的名称是：不从昆杰嘉波处寻觅，任运成就的菩提心之章节，第十九品的解释完毕。
English
Because, abiding in the nature of non-conceptual equality with thoughts, there is no change from the beginning. How it was before, so it remains in suchness later as well. Apart from this, there is no meaning to be found elsewhere. Therefore, even the Buddhas of the three times have not heard any teachings that can more unerringly reveal the profound meaning of the wisdom Bodhicitta, which is originally free from elimination and establishment, than I, Kunjed Gyalpo. Moreover, I, Kunjed Gyalpo, the teacher who perfects all phenomena, have not taught even a particle more than the meaning of the non-conceptual equality nature, the unborn nature of mind, the suchness of reality itself, by Kunjed Gyalpo himself to Kunjed Gyalpo himself. Thus it was said. The title of the chapter is: The explanation of the nineteenth chapter, "The Bodhicitta, spontaneously accomplished without seeking from Kunjed Gyalpo," is complete.
Chinese
就像从哪里分离的树木一样，我是一切诸法的所依，因此不是基础；我是一切诸法无余且无遗的究竟实相，因此也是根本。这是简略的指示。第二是广说，那么对于上述所说的理由是什么呢？又从开启幻化的钥匙中说：例如从大海洋中，出现各种各样的水滴，出现也是从海洋中出现，出现海洋也不会减少，汇集也是汇集到海洋中，汇集也不会增加。同样菩提心自性中，各种各样的诸法出现，出现也是从菩提心中出现，出现菩提心也不会减少，汇集也是汇集到菩提心中，汇集菩提心也不会增加。如是所说，如何显现的诸法，显现轮回涅槃的游舞，这些全部都是法身普贤王如来，觉性菩提心之外没有成立，无论显现什么，出现什么，全部都是自性，自生智慧的虚空中，无二平等性中汇集和融合的缘故，显现轮回涅槃的诸法无余全部都是从哪里出现和汇集到哪里的心要，宝藏幻化部中说：如何显现的诸法全部，都是菩提心的法性，能将不显现的显现出来，也深信是法的精要。同样，如何显现的诸法全部，都是普贤菩提心，从本来无生中生出的神变，因此是诸法生起的种子一样，顶髻生起经中说：从无生界中生起的神变，从清净菩提心的界中散发。如是。如何显现的诸法轮回涅槃二者显现的这些全部，都是菩提心的力量显现，知道和不知道的缘故，轮回涅槃各自产生和显现的缘故，诸法全部都是从哪里生起的原因也是菩提心，前面说：一切从心生起的缘故，深信是一切的生处。
English
Like a tree that branches out from somewhere, I am the basis of all dharmas, therefore I am not the base; I am the ultimate reality of all dharmas without exception, therefore I am also the root. This is a brief instruction. The second is the extensive explanation. So, what is the reason for what was said above? Again, from the key that unlocks illusion, it says: For example, from the great ocean, many kinds of water droplets arise, even though they arise, they arise from the ocean itself, even though they arise, the ocean does not diminish, even though they gather, they gather into the ocean itself, even though they gather, there is no increase in it. Similarly, in the nature of bodhicitta itself, various kinds of dharmas arise, even though they arise, they arise from bodhicitta, even though they arise, there is no decrease in bodhicitta, even though they gather, they gather into bodhicitta, even though they gather, there is no increase in bodhicitta. As it is said, all these appearances of dharmas, the play of samsara and nirvana, are not established as other than the Dharmakaya Kunjed Gyalpo, the awareness of bodhicitta. Whatever appears, whatever arises, all are gathered and merged into the space of self-arisen wisdom of mind itself, in the non-dual equality. Therefore, it is said that all the dharmas of samsara and nirvana, without exception, are the essence of where they arise from and where they gather into. In the Treasury of Magical Displays, it says: All the dharmas that appear, are the nature of bodhicitta. It is also believed to be the essence of dharma, as it can manifest the unmanifest. Similarly, all the dharmas that appear are the magical manifestations arising from the primordially unborn Kunjed bodhicitta, therefore it is like the seed that generates the dharmas. In the Crown of Spontaneous Arising, it says: The magical manifestations arising from the unborn realm, radiate from the realm of pure bodhicitta. Like that. All these appearances of dharmas, the appearances of samsara and nirvana, are all the display of bodhicitta. Due to knowing and not knowing, samsara and nirvana arise and appear separately. Therefore, the cause of all the dharmas arising from is also bodhicitta. In the former, it says: Since everything arises from the mind, it is believed to be the source of all.
Chinese
增长。如是说。 如何显现的法的一切支分，如佛和有情等都生起，因为不是它们的根本，所以菩提心就像一切枝条所分出的树干一样。如《宝轮续》中说： 犹如冰片之自性， 虽未名言为药毒， 然显现为药毒二者。 俱生共同地基一者上， 以二显现力而生起。 如是所说。 如何显现的一切法，一切都是俱生普作菩提心我的自性，在轮涅普周大之中，本来圆满而安住，从那上面没有动摇，所以是一切法所依赖的根本。如《普明》中说： 成为一切轮涅之所依，故为基。 如是说。 《宝藏》中说： 一切安住于心之故， 亦甚信为一切之根本。 如是所说。 如何显现的一切法，一切都是本来无生，俱生普作菩提心我的自性，所以说是诸法之根本。如《十经》中说： 一者乃一切之自性， 法界或菩提心， 以是安立为根本义。 如是说。 第二有三， 简略指示三身生起之理， 广说化身报身法身三身生起之理， 无动摇教法与眷属，以及因果勤作不能证悟如来藏自性，故摄义。 第一是： 嗟！大菩萨金刚汝谛听！ 俱生普作菩提心我的自性，无造作三种相之力用，仅以名言诠说，诸佛三身之导师等生起之理虽作指示，然真实是，就真实义而言，三身之导师等亦是法性如来藏之体性，未曾丝毫动摇，故恒常安住于普作我之自性中。 法界宝藏中说： 无险处之菩提心性中， 无勤作之三身任运成， 然未离法界任运不造作。 如是说。 第二是： 彼亦俱生普作菩提心我之自性，空性分本来无生，并且