Chinese
是教法。不仅如此，在圆满大法的场合中，也把所有用词语和文字表达的都放在正直的教言中。究竟的真实意义是菩提心的法性，宣说那是远离一切言说、思虑、表达的自性。如《十部经》中说：九次第的七种意义，用词语和文字来显示，我说是正直的教言。真实教言的意义是，关于菩提心的法性，金刚萨埵我如是说。这就是真正的定解，无法用词语和文字来表达，超越声音和名相，远离增益和诽谤，对于超越一切的意义，因为无法指示，所以只是假名为真实教言，实际上无法确定。如是说。将九乘次第归纳为七种意义来显示，即声闻、独觉、菩萨、克里亚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、瑜伽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、玛哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、阿努（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、阿底。如是宣说。第二，如是，下乘的道中，预言了行持因果勤作，同样，法界菩提心的比喻、意义、征相三者，即使改造和改变也不会改变。如此，作为法性象征的比喻，虚空中没有任何由因缘和合而成的法，是本空的无为自性，因此本体不会改变。因此，原本未成立的虚空，用勤作改造和改变虚空自身，也不会变成与之前不同的法，因为能作和所作二者自性都不成立。如同那个比喻一样，意义，即无戏论的法性智慧不会改变，因此，显现为因果勤作等自性，实际上也是法性的自性，因此，法界原本无生，不会通过勤作而新成就法性。如是，法性菩提心的本体不会改变，同样，从其力量中显现的征相，心性也不会改变，因此，心性自身不会通过勤作而成就心性自身，因为所证和能证没有差别，并且本体原本无生。第三，如是
English
It is the teaching. Moreover, in the context of Dzogchen itself, all that is expressed in words and letters is placed in the upright teaching. The ultimate definitive meaning is the Dharmata of Bodhicitta, which is said to be the very nature that is free from all speech, thought, and expression. As it is said in the Ten Sutras: The seven meanings of the nine stages are shown with words and letters. I say it is an upright teaching. The meaning of the definitive teaching is, concerning the Dharmata of Bodhicitta, Vajrasattva, I say. This is the true certainty, which cannot be expressed in words and letters, transcending sound and terms, free from all addition and slander. For this meaning that transcends all, because it cannot be indicated, it is merely named the definitive teaching, but in reality, it cannot be determined. Thus it is said. The nine stages of the vehicle are summarized into seven meanings, namely: Shravaka, Pratyekabuddha, Bodhisattva, Kṛya (藏文，梵文天城体，梵文罗马拟音，Action), Yoga (藏文，梵文天城体，梵文罗马拟音，Union), Maha (藏文，梵文天城体，梵文罗马拟音，Great), Anu (藏文，梵文天城体，梵文罗马拟音，Minute), and Ati. Thus it is said. Secondly, thus, in the path of the lower vehicles, it is prophesied that cause and effect are diligently practiced, similarly, the three aspects of Dharmadhatu Bodhicitta—example, meaning, and sign—do not change even if they are altered and transformed. Thus, as an example representing Dharmata, there is no Dharma in the sky that is formed by the combination of causes and conditions, it is the nature of primordial emptiness and non-contrivance, therefore its essence does not change. Therefore, the sky itself, which is originally unestablished, does not become a Dharma different from before by altering and transforming the sky itself through effort, because both the agent and the object are unestablished in nature. Just like that example, the meaning, the non-elaborate wisdom of Dharmata, does not change, therefore, the appearance of cause, effect, effort, etc., is also the nature of Dharmata, therefore, Dharmadhatu, which is originally unborn, will not newly accomplish Dharmata through effort. Thus, the essence of Dharmata Bodhicitta does not change, similarly, the sign that arises from its power, the nature of mind, does not change, therefore, the nature of mind itself will not accomplish the nature of mind itself through effort, because there is no difference between what is to be proven and what proves it, and the essence is originally unborn. Thirdly, thus
Chinese
第二部分有五点：历史、根本、瑜伽、必要、词义的解释方法。第一部分有两点：五种圆满的自性总的显示，以及本师、处所、时间、法四种差别的解说。第一点是：像这样，由普作菩提心所作的法，本来就没有改造，自然安住，因此显示了超越改造、取舍。那是什么呢？像这样，显示了普作我的自性所成的法，远离因果、作为和勤作，那就要了解为五种相：什么呢？从我显现出来的三身本师，以及他们所说的法，以三乘所摄的教法，以及三身本师的眷属们，以及本师、眷属、教法三者聚集的处所，以及法身的时间，基础圆满、转变变化和分离等等，三身各自圆满的时间和五种相，那样的自性，本来就从法性菩提心的状态中不动的，如法性那样安住，因此不需要改造和取舍，要自然安住。就像《梵天广续经》中所说：法身就是菩提心，菩提心就是法身，微尘许也没有谁改造过，因此心中没有佛。报身就是菩提心，菩提心就是报身，从心中生出的色相们，以报身没有其他的身。化身就是菩提心，菩提心就是化身的事业，做利益有情的事，没有其他的。三世一切诸佛，除了菩提心没有其他的，以前过去诸佛们，没有改造自己的心，以前就见到证悟了。现在安住的诸佛们，是不改造的自性，如不改造那样证悟之后，现在也做利益有情的事。以后到来的诸佛们，对于这自生心性，因为以前改造过所以没有授记，现在禅定心不改造，进入不改造的状态而来。就像所说的那样。第二，差别解说有四点，第一点是：那么，五种圆满中第一种是三身。
English
The second part has five points: history, root, yoga, necessity, and the method of explaining the meaning of words. The first part has two points: the general display of the nature of the five perfections, and the explanation of the four differences: teacher, place, time, and dharma. The first point is: Like this, the dharma made by the all-creating Bodhicitta, which is originally uncorrected and naturally dwells, thus showing transcendence of correction, acceptance, and rejection. What is it? Like this, it is shown that the dharma which has become the nature of the all-creating me is free from cause and effect, action and effort, and that should be understood as five aspects: What are they? The teachers of the three bodies manifested from me, and the teachings spoken by them, the doctrine gathered by the three vehicles, and the retinues of the teachers of the three bodies, and the place where the three, teacher, retinue, and doctrine, gather, and the time of the Dharmakaya, the basis is complete, transformation, change, and separation, etc., the time and five aspects of the perfection of each of the three bodies, that nature is originally unmoving from the state of Dharmata Bodhicitta, and dwells as Dharmata is, therefore there is no need for correction and acceptance, and it should be allowed to dwell naturally. As it is said in the "Brahmin Extensive Continuation Sutra": The Dharmakaya is Bodhicitta, Bodhicitta is Dharmakaya, no one has corrected even a particle of dust, therefore there is no Buddha in the mind. The Sambhogakaya is Bodhicitta, Bodhicitta is Sambhogakaya, for the forms arising from the mind, with the Sambhogakaya there is no other body. The Nirmanakaya is Bodhicitta, Bodhicitta is the activity of the Nirmanakaya, doing the benefit of sentient beings, there is no other. All the Buddhas of the three times, there is nothing other than Bodhicitta, the Buddhas of the past, without correcting their own minds, saw and realized before. The Buddhas who are now dwelling are the uncorrected nature, after realizing as uncorrected, now also do the benefit of sentient beings. The Buddhas who will come later, for this self-born mind, because it was corrected before, there is no prediction, now the Samadhi mind is not corrected, and they come after entering the uncorrected state. Just like it is said. Second, the difference explanation has four points, the first point is: So, the first of the five perfections is the three bodies.
Chinese
示现导师的自性，不作矫饰安住之方式，应如是安住：法身不作矫饰安住之方式，所谓法身，即是自之觉性菩提心之自性，本自解脱，超离心意，亦未断绝印度，未落于任何方隅之法性，离戏论，此即是普作我之自性。于此，无有任何改造、取舍，乃是自生、无为之体性，故为不作矫饰安住。报身不作矫饰安住之方式，乃是精华菩提心之体性，光明法界之显现无有止息，显现为有情世间与器世间之此等，彼亦是因自生智慧之妙力而自生显现，故体性于任何皆无成立，本初空性，无为之自性，故不作取舍、遮立，于不作矫饰、自然之状态中安住，如是而行，如三恶道之痛苦等，亦无需以欲舍弃之心作取舍，如是宣说。于彼之中：饥渴冷热痴哑法性中，三身眷属及行持之六种仪轨，乃是自生故，无需寻觅与修成。因即是自生智慧之故，不为业力之缘所左右。自生智慧与一切皆无等同，因缘业力不能成就自生。如是宣说。故报身亦于普作我之自性中不作矫饰安住。化身之自性不作矫饰安住，乃是菩提心之妙力显现，大悲无有止息，显现解脱，无有分别，自在无碍，无有踪迹之自性，于此无有遮立、修成、舒卷，不作矫饰安住于自位。彼亦是精华菩提心之外，无有其他化身，故实义上乃是普作我之自性不作矫饰安住，此外无有。故而，于教法从何处生起之源流历史意义之讲述中，所宣说之三身导师，心性自生之智慧，本初无有迁变，除此以外别无他物。故欲获得此外之三身果位
English
The way to leave the nature of the teacher uncorrected and naturally is to leave it like this. The way to leave the Dharmakaya uncorrected and naturally is that the so-called Dharmakaya is the nature of one's own awareness, Bodhicitta, which is primordially liberated and beyond mind. India has not ceased either. The Dharma nature that does not fall into any direction, free from elaboration, is the very nature of the all-creating self. Therefore, without any modification, transformation, abandonment, or adoption, it is the nature of self-origination and non-compounding, and therefore it is left uncorrected and natural. The way to leave the Sambhogakaya uncorrected and naturally is that the essence of the nature of Bodhicitta, the unceasing appearance of the clear light realm, appears as the sentient world and the inanimate world. Moreover, since it arises naturally from the power of the self-originated wisdom, its essence is empty from the beginning, without any establishment, and is of a non-compounded nature. Therefore, without any abandonment, adoption, negation, or accomplishment, it should be left naturally in its uncorrected state. It is said that one does not need to abandon or adopt with the intention of abandoning sufferings such as those of the three lower realms. From that very thing: In the Dharma nature of hunger, thirst, heat, cold, foolishness, and dumbness, the three bodies, retinue, and six rituals of conduct are self-originated, so there is no need to seek and accomplish them. Because the cause itself is self-originated wisdom, it does not go under the power of karmic conditions. Because self-originated wisdom is incomparable to all, self-origination is not accomplished by cause, condition, and karma. Thus it is said. Therefore, the Sambhogakaya is also left uncorrected and natural in the nature of the all-creating self. The nature of the Nirmanakaya, left uncorrected and natural, is the unobstructed manifestation of the power of Bodhicitta, compassion, the nature of appearing and liberating, without distinction, independent, and without trace. Without negation, accomplishment, expansion, or contraction, it is left uncorrected in its own place. Moreover, since there is no other Nirmanakaya other than this essence of Bodhicitta, in reality, it is the nature of the all-creating self, left uncorrected and natural, and there is nothing other than that. Therefore, in the explanation of the source and history of where the teachings come from, the teacher of the three bodies is taught as being none other than this self-originated wisdom of mind itself, which has never changed from the beginning. Therefore, wanting to attain a state of the three bodies other than that
Chinese
据说，不要努力造作，而是将心性安住在自生智慧的本性中。如《圣道庄严续》中所说：十方三世所有的一切，所有安住的佛陀，都是我昆瑞（藏文：ཀུན་རིག་）的化身，除此之外，没有一丝一毫的佛陀。显现于外和内的，要知道是昆瑞。从胜者之身的化现中，燃灯佛等七佛出现，过去的时代也是我。从胜者之语的化现中，贤劫千佛等，昆瑞导师就是我。从善逝意之化现中，寂怒佛等，五部怙主怙母就是我。在我不存在的虚空中，连佛的名号也没有，更没有所谓的众生。一切都是我的化现，我即是根本佛。因此，一切显现、存在、轮回、涅槃，都是从这个自然成就的根本佛的游舞中显现的。其次，如此的三身导师住在何处才算是处所圆满呢？法身的处所是法界义之最胜净土，报身的处所是五种圆满的密严刹土五部佛的净土，化身的处所是不定的印度金刚座等地。总之，三身所住之处即是处所圆满，这并非他处可寻，而是昆瑞菩提心的自性，因此无需向外寻求，安住于自然状态即可。再次，导师、眷属、教法何时聚集才算是时间圆满呢？过去、未来等圆满之时聚集的时刻，即是时间圆满。然而，在安住于未造作的智慧菩提心之时，没有分别念所分别的三时之分，处于光明不可思议之时，或四时平等性之中，在此状态中，胜者三身的导师眷属一切本自聚集，无有聚散。