English
It has already been said. The so-called "pa" refers to liberating beings in such a way, in a state where skillful means and wisdom, or the realm of reality and wisdom, are inseparable. Moreover, this does not exist elsewhere, but rather, like this, the common realm of experience of beings, appearing as the five afflictions and the five objects of desire, etc., although these appearances of outer and inner vessels and contents are such, nevertheless, all appearances can appear as symbols and metaphors, etc., and for those who have karma and fortune, they will also be protected according to the order of faculties, but for those who have no fortune, they will not appear as they are. Even if they do not appear in that way, just as the letters of the limbs are expanded from the unborn letter, for the realm of experience of all beings in the world, whatever appears and whatever arises, all these dharmas, the profound skillful means and wisdom expressed by the speech of the Buddhas, or the nature of inseparable appearance and emptiness, always exists in a spontaneously accomplished manner, so it always arises without obstruction. Therefore, it is taught that when the nature of spontaneously accomplished speech, the unaltered and authentic nature of reality, appears as an object and is seen, do not be disturbed by the wind of conceptual thought. In the Root Completion it says: Emaho, from the letters of Ali Kali, the letters of Sha and so on arise. Similarly, the meaning of Ta and Ma, should be thoroughly understood from everywhere. From the letters of the meaning of the secret mantra, the self-nature of awareness will be seen. In the adornment of the Dharmadhatu, the limbs of the letters are the expansion of the adornment. Self-appearance is the great beyond thought. The self-born letters, like the limbs unfolding separately, are the manifestation of pure truth. When the nature of reality appears as an object, do not let it be scattered by the wind of conceptual thought. It is said. In the Ten Sutras it says: How does it manifest? The manifestation of the nature of reality and the nature of mind, A and the beautiful Ta are said to be the Dharmakaya. The essence, Bodhicitta, is from the Dharmakaya, like the five aggregates of illusion and the expansion of the eight consciousnesses, in the realm of experience of all beings in the three realms, the five afflictions are the five objects of desire, the profound speech of the Buddhas of the three times is, the unborn nature of reality, form, sound, smell, the profound unborn is the Buddha's speech. It is said. Fourth, secret.
Chinese
对至尊坝丹巴赞叹，其他乘不能成就的殊胜诀窍有九种：心髓大圆满，是超越作为和寻觅的殊胜诀窍；是无路可行的殊胜诀窍；是证悟彼性，不寻自成的殊胜诀窍；是广大坦途，三世一切贤善者皆是的殊胜诀窍；是远离偏颇，是万物之显现者，若以偏颇之相认定则不能成就的殊胜诀窍；是劝诫舍弃观待时机的具果之道的殊胜诀窍；如虚空般三时一体而住，无有先后好坏，菩提自在于心的殊胜诀窍；轮回本初即清净，三有如幻显现的殊胜诀窍；若执著于祈愿、慈悲等有相之法，以因果而执著，认为现在的心将来会变得更好，则如虚空无有先后般不能成就，此乃开示此理的殊胜诀窍。第一种是：如此显现的一切法，本初即安住于本自成佛之自性中，对此感到稀奇，故说“唉玛吙”。如何呢？诸佛之行境，深妙法性之义，或身、智等，这些都不是在其他地方寻觅就能找到的。为何呢？因为现在成为有情行境之外内情器之显现，除此之外，没有其他的胜者行境。如《牟提伽珠鬘》中所说：“若悟轮回之义，则无涅槃之说。若悟五毒之义，则无众多智慧。若悟痛苦之义，则无需寻求大乐。”等等。如是，对于不可寻觅之自性，若如成为有情六根之行境之法一般，执著于成为意识行境之法而寻觅，则法性深妙之义，安住于身智之自性，以有相、有局限之相无法寻得，如盲人摸索虚空一般，除了徒劳无功之外，无法获得实义，故说：如《十经》中所说：“大圆满是脱离作为和修持的，佛之行境，此身与智慧，无法寻得，是自生智慧
English
There are nine supreme instructions that are praised as the ultimate Bāḍampa and cannot be accomplished by other vehicles: The supreme instruction of the Great Perfection of Mind Secret, which transcends actions and seeking; the supreme instruction of the path that cannot be traversed; the supreme instruction of realizing that very nature, achieving self-accomplishment without seeking; the supreme instruction of the vast, open path, which is for all the ever-good ones of the three times; the supreme instruction that cannot be accomplished by looking at the appearance of all things as being free from bias, with a biased perspective; the supreme instruction that advises abandoning the path of fruition that depends on discriminating awareness and time; the supreme instruction that, like the sky, abides as one in the three times, without early or late, good or bad, with enlightenment abiding in itself; the supreme instruction that, since samsara is pure from the beginning, the three realms appear as illusions; the supreme instruction that, by clinging to aspirations, compassion, and other characterized things as cause and effect, and desiring that the present mind will become better in the future, it will not be accomplished like the sky without beginning or end. The first is: All phenomena that appear in this way abide from the beginning in the nature of being primordially enlightened, and out of wonder, it is said, "Emaho." How is it? The sphere of activity of the Buddhas, the meaning of the profound Dharma nature, or the body and wisdom, etc., these are not found by seeking elsewhere. Why? Because there is no other sphere of activity of the Victorious Ones other than the appearance of the outer and inner vessel and essence that has now become the sphere of activity of sentient beings. As it says in the Garland of Pearls: "If you realize the meaning of samsara itself, there is no such thing as nirvana. If you realize the meaning of the five poisons, there is no such thing as much wisdom. If you realize the meaning of suffering itself, there is no need to seek great bliss." And so on. Thus, if one clings to the unfindable nature as if it were a phenomenon that has become the sphere of activity of the six senses of sentient beings, and seeks it as if it has become the sphere of activity of the mind, then the meaning of the profound Dharma nature, which abides as the nature of body and wisdom, cannot be found in a characterized, limited way, just as a blind person groping in the sky, there is only effort and no attainment of meaning and result, so it is said: As it says in the Ten Sutras: "The Great Perfection is liberated from effort and accomplishment. The sphere of activity of the Buddhas, this body and wisdom, cannot be found by seeking, it is self-born wisdom.
Chinese
是地。 如同六根有六境一般。 身和智慧是自生无因的， 如果寻找，就像盲人摸索虚空一般。 如是说。 第二是， 如下，下乘的那些人认为，从上到上，十地和五道次第地断除一个遮障，生起一个智慧，以清净和梵行趋入寂灭之道，这与大圆满的无为法性不趋入，本来成佛的意义不相符。 为什么呢？ 因为大圆满的论典中认为，不依赖于道的次第，从原始以来就安住于智慧上师的地上。 如虚空藏续中说： “显现不显现法界是， 普遍周遍一切处。 不以证悟所改造，上师之地位。 轮回本身即是佛， 无为之地一时至。” 这样说。 因此，如果不领悟不可趋入的意义，如果希望在法性任运成就的意义之外获得一个佛的果位，而以作为勤作的方式趋入道，就像寻找虚空的边际一样，不会寻到和获得究竟的果。 龙钦饶绛说： “不可趋入，法性菩提殊胜。 若欲趋入，智慧边远。” 之前也说： “大圆满瑜伽的此道， 佛道之上无有次第。 不悟趋入乃世间道， 不求任运成就无合。 若于法性任运而趋入， 如同虚空无有边际般。 无有趋入之道以趋入不能及， 因此说为道的歧途。” 如是说。 第三是， 大圆满的法性显示为不可趋入，这样，佛和有情二者， 法性如是性，在唯一的状态中，从本来解脱的体性上无有差别地安住，因为这个原因，无论哪个具有善缘的所化有情， 对他开示法性不可趋入的意义，那么无勤本来成佛的体性，本来就在自身上成就的意义，就像那样不寻找也获得成佛。 这样的果
English
It is the ground. Just as the six faculties have six objects. Since body and wisdom are self-born and without cause, if you search for them, it is like a blind person groping in the sky. Thus it is said. Secondly, it is like this: those of the lower vehicles think that by gradually purifying one obscuration and generating one wisdom from above, through the ten bhumis and five paths, they purify themselves and enter the path of cessation of suffering through pure conduct. This is not in accordance with the meaning of Atiyoga, which is free from effort and does not enter the spontaneously accomplished nature of reality, which is primordially enlightened. Why? Because in the treatises of Atiyoga, it is held that one abides in the ground of the wisdom guru from the very beginning, without depending on the order of the paths. As it says in the Tantra of Samantabhadra: "The clear, non-manifest dharmadhatu is, universally present in all things. The guru's ground is untainted by realization. From samsara itself, one is primordially enlightened. One goes to the untainted ground in a single moment." Thus it is. Therefore, if one does not realize the meaning of being unable to proceed, and if one hopes to attain a state of Buddhahood other than the meaning of the spontaneously accomplished nature of reality, and then proceeds on the path through effort and striving, one will not find or attain an ultimate result, just as one goes searching for the edge of the sky. As Longchen Rabjam said: "There is no going, the nature of reality is supreme enlightenment. If you wish to go, wisdom is far away." And previously it said: "On this path of the yoga of Atiyoga, there is no order of higher and lower on the path of the Buddhas. Uncomprehending going is the path of the world, not seeking is not in accord with spontaneous accomplishment. If one goes to the spontaneously accomplished nature of reality, it is like the sky having no end. There is no reaching the path of no going by going. Therefore, it is said to be a wrong path." Thus it is said. Thirdly, the nature of reality of Atiyoga is shown to be unapproachable. Thus, the two, Buddhas and sentient beings, the nature of reality, suchness, abide in the state of oneness, without difference in the nature of primordial liberation. For this reason, whatever disciple, whoever is fortunate, to them, if the meaning of the unapproachable nature of reality is shown, then the effortless, primordially enlightened nature, the meaning of being primordially accomplished in oneself, just like that, without searching, one will attain enlightenment. Such a result
Chinese
证得菩提心之精髓，乃是诸佛之法身、智慧等一切生起之核心，因此，如实证悟法性菩提心之实相，无需依赖其他道之勤作，便能显现菩提心之精髓，实乃稀有至极，甚为奇妙。此乃十部经中通过耳传之教言所阐释之义。如是说：何者如何耳传授，普贤金刚法性无行道。无行道之义即如此，如是法性一味住故。无论何者于彼，法性无行道彼亦得。菩提心之精髓，乃诸法生起之核心，故从离戏之精髓中，生起法性离戏，甚为奇妙。第四，无论过去之如来诸佛，抑或现在之如来一切佛，皆因证悟此法性菩提心之自性而证得圆满正等觉。同样，未来之诸佛亦需证悟此法性菩提心之义而证得佛果。因此，菩提心乃是过去、现在、未来三世诸佛共同行进之大道，故以“大”之名而称之。如是，过去、现在、未来三世一切诸佛之心髓，唯有此菩提心，此乃相同无异之处，其原因在于法性菩提心之如是性，即是菩提心之自性。此乃阐释其原因。如是，因其为三世诸佛之道，故如过去之如来一切佛，皆因证悟菩提心之精髓而证得佛果，未来之诸佛亦与之相同，故一切有情之共同大道亦唯有此菩提心。若未证悟此法性，则无法通过其他道而成佛。此理亦见于经部之中。
English
The very attainment of the essence of Bodhicitta is the core from which all Buddha's Dharmakaya, wisdom, and so on arise. Therefore, realizing the nature of Dharmata Bodhicitta as it is, without relying on the effort of traversing other paths, the manifestation of the essence of Bodhicitta is extremely rare and wonderful. This is what is stated as the meaning of the oral transmission from the ten sutras. As it is said: "How and through what ear is transmitted, Kuntuzangpo Vajra Dharmata is without a path to traverse." The meaning of being without a path to traverse is like that, because Dharmata abides in one taste. Whoever it may be, to that one, the Dharmata without a path to traverse is also attained. The very essence of Bodhicitta is the essence from which all dharmas arise, therefore, from the essence free from elaboration, the Dharmata free from elaboration arises, how wonderful! Fourth, whoever, the Buddhas of the past and all the Tathagatas of the present, have attained complete enlightenment by realizing this nature of Dharmata Bodhicitta, similarly, the Buddhas of the future must also attain Buddhahood by realizing the meaning of that Dharmata Bodhicitta. Therefore, the Bodhicitta is the common path of all the Buddhas who have gone and come in the three times, and has become the place of the common path, so it is called by the name of "great." Thus, the heart essence of the Buddhas of the three times, without exception, is only this Bodhicitta, which is the same and identical, because the very nature of Dharmata Bodhicitta is the nature of the essence of Bodhicitta. This is the reason given. Thus, because it is the path of all the Buddhas of the three times, just as all the Tathagatas of the past attained Buddhahood by realizing the essence of Bodhicitta, all the Buddhas of the future will be the same, so it is established that the great common path of all sentient beings is also this Bodhicitta, because without realizing this Dharmata, one cannot attain Buddhahood through other paths. That principle is also in the Sutras.