Chinese
一，如此，心之自性本自清净之体性，是超越意识思维且言语无法表达的菩提心，乃是三世诸佛无余之导师，一切之导师，法身之体性，是能遣除无明黑暗之光明灯。因此，其功德为三时诸佛所赞叹，如何呢？因为是诸法究竟之实相，故成为心要；远离戏论之边际，如实证悟则转为有寂之庄严，故为文殊，且轮回涅槃之功过皆无有迁变，故为童子。那是远离一切作为勤作，任运成就大圆满，大乐不变，安住于远离戏论之任运，或本自安住于界中，乃是不作意任运成就之大圆满见。与此理相符，于《十经》中云：此心菩提心，超越禅定意，安住不可说，如是菩提心，是导师之灯，故诸佛赞叹，诸法之心要，智慧文殊童，无有作勤作，如实安住大乐界。如是宣说。二，如是之菩提心，乃是守护戒律与修持忍辱等菩提之行如海之基础之自性。因此，无论多少解脱或解脱之道，从声闻至密咒之间所开示的一切之根本，也是诸佛如来无余生起之处，故成为佛母般若波罗蜜多之体性，且是三世诸佛共同或唯一行道之途，此一切行菩提心即是。为何呢？因为若无觉空无二之智慧一切行菩提心，则上述之道皆无有需确立之基础与需修持之道及需获得之果，故彼等道皆不生起，因此之故，菩提心彼
English
One. Thus, the nature of mind, the essence of primordial purity, is the mind of enlightenment that transcends the thoughts of consciousness and cannot be expressed by words. It is the teacher of all Buddhas of the three times, the essence of the Dharmakaya, which is the teacher of all, and it is the light that dispels all darkness of ignorance. Therefore, its merits are praised by all the Buddhas of the three times. How is it? Because it is the ultimate reality of all dharmas, it becomes the essence; it is free from the extremes of elaboration, and if it is realized as it is, it turns into the glory of samsara and nirvana, hence it is Manjushri, and there is no change in the merits and demerits of samsara and nirvana, hence it is a youth. That is, it is free from all actions and efforts, spontaneously accomplished Great Perfection, unchanging Great Bliss, abiding in spontaneity free from elaboration, or primordially abiding in the realm, which is the view of the Great Perfection of non-contrived spontaneous accomplishment. In accordance with this principle, it is said in the Ten Sutras: This heart, Bodhicitta, transcends the realm of samadhi, abides in the unspeakable state, thus the heart of Bodhicitta, is the lamp of the teacher, therefore praised by all Buddhas, the heart of all dharmas, wisdom Manjushri youth, without action or effort, abides as it is in the realm of Great Bliss. Thus it is said. Two, such a mind of enlightenment is the nature of the basis for the ocean-like conduct of enlightenment, such as keeping precepts and practicing patience. Therefore, no matter how many liberations or paths to liberation are taught from the Shravakas to the Secret Mantras, the root of all of them is also the place where all the Sugatas arise, hence it becomes the essence of the Mother Buddha Prajnaparamita, and it is the common or the only path of the Buddhas of the three times, this All-Creating Bodhicitta is it. Why? Because without the wisdom of non-duality of awareness and emptiness, the All-Creating Bodhicitta, all the paths mentioned above would not have a basis to be established, a path to be practiced, or a result to be obtained, therefore those paths would not arise, therefore, that Bodhicitta
Chinese
这表明，它是所有至高解脱道的来源或基础。第三，这种心性本初清净，并非思维的对象，因此极其 सूक्ष्म 且难以理解，是所有过去、现在和未来诸佛的共同大道。它的本质是无分别的智慧，超越思维的范畴，甚至无法仅仅通过无分别来修习，因此不住于任何境，心识也无法指向任何事物。它不存在于有或无等任何戏论的边际，远离一切思辨的念头。它超越了言语的范畴，无法用语言来确定。它没有任何形状，如方形或圆形，也没有任何颜色，如蓝色、黄色、白色或红色，也没有任何种姓，如国王种姓或婆罗门种姓等，因为这些都是心识的对象，难以用指示或目标的方式来检验，也无法用语言来表达，因为它连微尘都不存在，因此远离一切戏论的边际。《十经》中说：“心的本质是什么？我和我所证悟的，没有大小、相状的本质，没有形状、颜色作为对境来宣说。”第四，这种自生智慧的精华，在法性平等性中，从一开始就已现前成佛，因此不需要任何努力或修行。如果不这样理解，那么过去的大仙人、诸佛所修的苦行道中，如果有人进入并想专注于一境性的禅定，那么这些人就会执着于禅定的滋味，专注于目标，仅仅停留在心识的道路上，被怀疑、否定、肯定、舍弃、接受等痛苦之箭所击中。因此，对于根器低下的人，为了逐步引导他们走上正道，需要苦行和修行等，就像宣说真实意义的经典一样，如果只在文字的表面上打转，并通过行动和努力来修行，那么就无法见到法性。如果有人跟随阻止念头流动的寂止一境性，就像鹿追逐海市蜃楼中的水一样，那么他就无法见到法性。
English
This shows that it is the source or basis of all paths to supreme liberation. Third, such a mind-essence, being primordially pure, is not an object of thought, therefore it is extremely subtle and difficult to understand, and it is the great common path of all past, present, and future Buddhas. Its essence is the non-conceptual wisdom, which transcends the realm of thought, and cannot be meditated upon even by mere non-conceptuality, therefore it does not abide in any object, and the mind cannot point to anything. It does not exist in any extreme of elaboration, such as existence or non-existence, and is free from all speculative thoughts. It transcends the realm of speech, and cannot be determined by words. It has no shape, such as square or round, and no color, such as blue, yellow, white, or red, and no caste, such as the royal caste or the Brahmin caste, etc., because these are all objects of the mind, and it is difficult to examine them in the manner of pointing or aiming, and it cannot be expressed in words, because it does not even have a particle, therefore it is free from all extremes of elaboration. In the "Ten Sutras" it says: "What is the essence of mind? I, the one who teaches, do not teach the essence of size, signs, shapes, or colors as objects of experience." Fourth, such an essence of self-born wisdom, in the equality of dharmata, has been manifestly enlightened from the beginning, therefore no effort or practice is necessary. If this is not understood, then if someone enters the path of asceticism practiced by the great sages and Buddhas of the past, and wants to meditate on one-pointed concentration, then these people will become attached to the taste of meditation, fixated on the object, and merely remain on the path of mental quiescence, and will be afflicted by the disease of being struck by the arrows of doubt, negation, affirmation, abandonment, and acceptance. Therefore, for those of inferior faculties, in order to gradually lead them onto the path, asceticism and meditation are necessary, as taught in the sutras that reveal the definitive meaning. If one only engages in the surface meaning of words, and practices with action and effort, then one will not see the dharmata. If someone follows the one-pointed quiescence that stops the flow of thoughts, like a deer chasing water in a mirage, then he will not see the dharmata.
Chinese
未领会其意义而说。因此，法性真正意义的精髓是菩提心，它超越一切言语、思考和表达，所以真正的道路就是这样。因为无法用语言来表达，所以无法展示真正的实相。如果像这样展示真正的道路，那么法身普贤王如来我也会犯错和迷惑，这样说道。在《十经》中说：真正的道路无法用语言和文字来表达。如果说这是真正的实相，那么金刚萨埵我也会迷惑。如是说。第二是修习，分为两种：禅定之王，清澈明亮且无分别的止观；以及法身无垢的显现，无碍地照亮一切境的胜观。第一种是：由于上面所说的理由，清净的佛身和智慧，以及不清净的轮回显现，所有好坏的区分原本就没有成立和存在，因此无分别地融为一体，并且在法性大平等性的自性中相同。因此，不区分任何好坏，就像星星在海洋中闪耀一样，安住在自明智慧的体性中，在那里，能取和所取的二元对立的分别念自然平息，因此，在被称为愚痴的状态中，从无始以来就显现，或者本来就自性光明的光明自生智慧之灯，远离一切思维和表达的自性。例如，伟大的国王不离开宝座，却将所有臣民纳入统治之下并进行统治一样，将轮回和涅槃的一切都纳入法性一味的境界中，并且智慧能力无碍地进行统治，但仍然自然地不离开自己的法身境界，并且不执着于任何事物，因此远离一切昏昧和执着而安住，这就是一切禅定之王，安住在自生本觉禅定的体性中。这样说道。第二种是：如此显现的一切法，并非菩提心之外的事物。菩提心是远离一切目标、相状和戏论的，因此在显现的境中没有什么可以执着和见到的，因此，不见任何事物而见，那就是法性。
English
He spoke without understanding its meaning. Therefore, the essence of the true meaning of Dharma-nature is the mind of enlightenment, which transcends all speech, thought, and expression, so the true path is like this. Because it cannot be expressed in words, it cannot be shown as true reality. If the true path is shown like this, then I, the Dharmakaya Kunjed Gyalpo, would also be mistaken and confused, so it is said. In the Ten Sutras, it says: The true path cannot be expressed in words and letters. If one shows this to be the true reality, then Vajrasattva myself would be confused. As it is said. Second, meditation is of two types: the king of samadhi, clear and bright and without conceptualization, is calm abiding; and the manifestation of the Dharmakaya, immaculate, illuminating all realms without obstruction, is insight. The first is: Because of the reasons stated above, the pure body and wisdom, and the impure appearance of samsara, all distinctions of good and bad have not been established or existed from the beginning, therefore they are inseparably mixed into one, and are equal in the nature of the great equality of Dharma-nature. Therefore, without distinguishing anything good or bad, like stars shining in the ocean, abiding in the essence of self-luminous wisdom, where the dualistic conceptualization of grasping and being grasped naturally subsides, therefore, in the state called ignorance, from beginningless time it is manifest, or the self-existing wisdom lamp of naturally luminous clarity, the nature of which is free from all thoughts and expressions. For example, just as a great king does not move from his throne, but brings all his subjects under his rule and governs them, so all of samsara and nirvana are brought into the realm of the one taste of Dharma-nature, and the power of wisdom governs without obstruction, yet naturally does not move from his own Dharmakaya state, and does not cling to anything, therefore abiding free from all dullness and attachment, this is the king of all samadhis, abiding in the essence of self-existing, innate samadhi. So it is said. The second is: All phenomena that appear in this way are not other than the mind of enlightenment. The mind of enlightenment is free from all aims, characteristics, and elaborations, therefore there is nothing to grasp and see in the manifest realm, therefore, seeing without seeing anything, that is Dharma-nature.
Chinese
因此，由于获得了现量见到菩提心自性的无垢法身之眼，所以被说是见者的殊胜者。如《龟根本续》中说：不见即是见，于何亦不缘，是为愚昧性，无明即明智。如是宣说。如是止观双运的智慧，虽然一切法不杂乱地各自显现，但由于证悟到本来无生的法性菩提心一味的自性，轮回涅槃显现，那是如实照见一切法的实相之故，所以说一切智眼也是指胜观各自辨别的智慧。如虚空边际等同中所说：见之时不见义，不见之故见义，二者不作于自明，见与不见不随逐，一切菩提心性中，邪分别勤作法不住，不入自生相故，如何显现亦离缘，无生无灭之瑜伽，如实通达彼义，离见无见智慧眼，诸法菩提心中明。如是说。三、行有三：本体不离法性，任显皆解脱于无生，为自性力之行；烦恼解脱为智慧，为种种方便道之行；遮破如其他乘般取舍而行。第一者：如此法性菩提心乃是法界离戏、无边无际之自性，故于宽广浩大的虚空中，一切法皆圆满于无二平等性中，且彼一切之精华安住于法身之体性中，故于彼无有善恶等二法之差别，故不取善亦不舍恶，于一法性之体性中而自在，故安住于平等之王位。因此，法性菩提心与习气错乱之显现，虽仅于名言假立上而各自区分，然就实义而言，一切习气错乱之显现，如食用曼陀罗之显现般，无有实 substance 故，于差别之基已尽灭之大无别中而相似。
English
Therefore, since one has obtained the immaculate Dharmakaya eye that directly sees the nature of Bodhicitta, it is said to be the supreme of seers. As it is said in the Root Tantra of the Turtle: Not seeing is seeing. Not focusing on anything is ignorance. Ignorance is clear wisdom. Thus it is said. Such wisdom that unites Shamatha and Vipassana, although all dharmas appear distinctly without being mixed, since it realizes the nature of the single Dharmata Bodhicitta, which is originally unborn, the arising of Samsara and Nirvana is because it sees the reality of all dharmas as they are, therefore, the omniscient eye is also said to refer to the wisdom of Vipassana that distinguishes individually. As it is said in Equality with the Limit of Space: At the time of seeing, one does not see the meaning. Because of not seeing, one sees the meaning. Both are unmade, self-aware. Seeing and not seeing do not follow. All dharmas are in the nature of Bodhicitta. Wrong thoughts and striving dharmas do not abide. Because it does not enter into self-arising characteristics, however it appears, it is free from focus. With the yoga of no arising and ceasing, one realizes the meaning of suchness as it is. The wisdom eye is without seeing and without observing. All dharmas are clear in Bodhicitta. Thus it is said. Third, there are three types of conduct: The conduct of self-nature's force, in which whatever appears is liberated into the unborn, because the essence does not change from Dharmata; the conduct of various skillful means, in which afflictions are liberated into wisdom; and the refutation of conduct that involves acceptance and rejection like other vehicles. First: Thus, the Dharmata Bodhicitta is the nature of Dharmadhatu, free from elaboration, without beginning or end, so in the vast and expansive space, all dharmas are complete in non-duality and equality, and the essence of all of them abides in the nature of Dharmakaya, so there is no distinction of good or bad, etc., so one does not accept the good nor reject the bad, but controls the essence of one Dharmata, so one abides in the kingdom of equality. Therefore, although Dharmata Bodhicitta and the appearance of habitual confusion are separated only in name, in reality, all appearances of habitual confusion, like the appearance of eating Datura, have no real substance, so they are similar in the great non-duality where the basis of distinction is exhausted.