English
In that mind itself, because there is no acceptance or rejection of good or bad, it is said to be Samantabhadra. In the Dharmata Bodhicitta, because everything is gathered and arises, it is said to be Samantabhadri. In the Dharmata Bodhicitta, because there is no grasping or clinging to elaboration, it is said to be non-dual. Thus it is said. Or, "Samanta" refers to all the dharmas that are unmixed and completely perfect. Among them, unmixed means appearing as various phenomena, and completely perfect means that all of these are non-dual in the nature of the single Dharmata. As it was said before: From the side of phenomena, there is no mixing; in the aspect of Dharmata, it is completely perfect. From the side of conceptual power, there is no mixing; in the aspect of actual power, it is completely perfect. From the side of conventional truth, there is no mixing; in the aspect of ultimate truth, it is completely perfect. From the side of delusion and conceptualization, there is no mixing; in the aspect of non-dual wisdom, it is completely perfect. The eight views and practices are unmixed; in Ati Yoga, it is completely perfect. Thus and so on. Therefore, for all those that appear as various phenomena, there is nothing at all that is hateful or should be abandoned, but they are always enlightened as the essence of Bodhicitta, so it is "good." In the Tantra equal to the wisdom sky, it says: "'Samanta' is all the dharmas of samsara and nirvana; 'Bhadra' is wisdom appearing as Dharmakaya; 'Po' is the arising of various displays." Thus it is. In this way, in the expanse of Bodhicitta, there is no dharma that is not gathered; it is gathered and perfected from the beginning. For example, all of the container and its contents are perfected in the expanse of the sky, but the sky is not narrow, nor is there anything it cannot contain. Similarly, in the expanse of Bodhicitta, there is nothing that cannot be contained; it is extremely vast, the source of all dharmas, the Dharmadhatu that is primordially unborn. In Rigpa Rangshar it says: "From the nature of unceasing display, the vast expanse of Samantabhadra self-arises. It is the expanse of the great wisdom of intention, the nature of non-attachment. It is non-conceptual, beyond speech and thought, like the miracles of the sky." Thus it is said. Like this, the primordially enlightened or completely pure state, the nature of awareness Bodhicitta, is the great path of all. That is, unlike the lower vehicles where one practices another path and must ultimately obtain another result, it is all limitless beings
Chinese
因为一切众生本来就安住于自性解脱之中。仅仅是如此证悟，无需任何努力，便能刹那间度越到果位智慧上师的境界，因此用“大”字来表示。如是，《幻钥》中说：“是三世诸佛的道路，深信是清净的大道。”以及，《断轮回根本的普集明智品》中说：“真实法性界之虚空，不依赖因的自性心，大乐无离合之道，果位自圆满，一切显有本初佛，离我故断轮回，具德三身任运乐，一切佛陀界中一，无生义中以方便聚，不造作中解脱故，一切以悲悯方便调伏。”如是。此道圆满了所有地，并且本来就与一切众生无离，但除了极有福报者之外，大家都难以证悟。如《大鹏》中说：“此道圆满了众生的所有地，十度之诸地本来清净，安住于安住处，则安住于佛地，任何地方都不去，于如是性之状态中，没有比此近道更安乐的近道了，什么都不修，果位的自性，本自美丽，此奇妙的大处，除了大自性有福报的唯一者之外，谁也难以证悟此，自己对自己开示甚奇妙。”以及，不依赖努力，现在才从其他地方获得果位的道理，其中也说到：“不住于何处，谁也能获得成就，无从他得，心髓如是性，如是如是安住是众生的道路，本初成佛故，无需修成佛，本来已完成，无需勤作，任运圆满安乐中本自安住故，无需获得果位之地，自性地。”如是。如是，虽然一切众生所行的大道就是菩提心，但其自性是自生智慧，是无为的自性，因此最初不从因生，最终不被缘灭，因此没有生灭的自性。如是，因为没有自性，所以没有任何能让分别念介入的地方，因此
English
Because all beings abide in the state of self-liberation from the very beginning. Merely realizing this, without any effort, one is instantly delivered to the state of the wisdom guru of the fruition, hence it is indicated by the word "great." Thus, in the 《Magical Key》, it says: "It is the path of all Buddhas of the three times, and one deeply believes it to be the pure great path." And, in the chapter of 《The All-Gathering Wisdom that Cuts the Root of Samsara》, it says: "The space of the true Dharma-nature realm, the mind that does not depend on causes, the path of great bliss without separation, because the fruit is complete in itself, all appearances and existences are primordially enlightened, separated from self, samsara is cut off, the glorious three bodies are spontaneously blissful, all Buddhas are one in the realm, in the unborn meaning, they gather with skillful means, because they are liberated in the uncreated state, all are subdued by the skillful means of compassion." Thus. This path completes all the grounds, and although it is inseparably present in all sentient beings from the beginning, it is difficult for everyone to realize except for those who are very fortunate. As the 《Great Garuda》 says: "In this path, all the grounds of beings are completed, the grounds of the ten perfections are pure from the beginning, if one abides in the place of abiding, one abides in the Buddha-ground, not going anywhere, in the state of suchness, there is no closer path more blissful than this close path, not accomplishing anything, the very nature of the fruit, primordially beautiful, this great place of wonder, except for the great self-natured, fortunate one, it is difficult for anyone to realize this, it is very wonderful that it is shown by oneself to oneself." And, the reason why one does not have to rely on effort to obtain the fruit from elsewhere now is also stated therein: "Not abiding anywhere, anyone can attain accomplishment, not obtained from elsewhere, the essence is suchness, abiding thus and thus is the path of beings, because one is primordially enlightened, there is no need to strive to become a Buddha, originally completed, there is no need for effort, because one abides spontaneously in perfect bliss, there is no need to obtain the ground of the fruit, the ground of self-nature." Thus. Thus, although the great path traveled by all is this very bodhicitta, its nature is self-born wisdom, the nature of the uncompounded, therefore it is not born from causes in the beginning, and it is not ceased by conditions in the end, therefore there is no nature of arising and ceasing. Thus, because there is no nature, there is no place for conceptualization to enter, therefore
Chinese
此外，不作意是指显示为无分别的自性。这个偈颂的意义，在与十部经中的《圆满经》的意义解释相结合时，是这样说的，如是说：无生金刚不变心，无遮遍一切如虚空，自生智慧无有对治大，无取舍之法性普贤此，无碍事业任运自如，一切聚集生起之界中行，广大故一切聚集众中行，一切聚集生起法之界，清净之大虚空道中，度脱佛陀有情三界一切，菩提心无有事物境生，自生智慧彼无有阻碍，生灭任何禅定无作意。如是说。总的来说，不退转幢幡品非常深奥且框架宏大，因此对此的意义解释方式也有，在十部经中，如一部《菩提心经》等，以十部经各自的意义解释的方式来说，以及与《日月同等无垢续》中的六大明点的意义相结合来说，以及全知荣 सोम 大师则大多与断除迷乱遮障的意义相结合来说等，因此也没有必要认定为一个意义。然而，无论如何解释，一切都归于一个要点，全知荣波的口中说：对此，所有显示大圆满之道的经典中，意义简而言之归纳为四种，即：如此显示菩提心的自性，显示菩提心的伟大，显示菩提心的迷乱遮障，显示菩提心的安住方法。其中，通过显示伟大和迷乱遮障，也会变成显示自性。通过显示自性，也会证悟伟大并断除迷乱遮障，因此在经典中也没有特别分开显示，也没有超出这些。其中，简而言之，菩提心的自性是，内外显有的一切法，无二的菩提心是其精华。
English
Furthermore, 'not contemplating' means it is shown as the nature of non-discrimination. The meaning of this verse, when combined with the meaning explanation of the 'Perfect Scripture' from the Ten Scriptures, is stated as follows: As it is said: 'Unborn Vajra, unchanging mind, unobscured, pervading all, like the sky, self-arisen wisdom, without an opponent, great, this Dharmata of Samantabhadra without acceptance or rejection, with unobstructed activity, spontaneously, abides in the realm where all gather and arise, vast, therefore all gather and abide in the assembly, all gather and arise, the realm of Dharma, in that great, pure space path, liberating all Buddhas, sentient beings, and the three realms, in Bodhicitta, no object or realm arises, self-arisen wisdom, it has no obstruction, in whatever arises and ceases, there is no contemplation of Samadhi.' Thus it is said. In general, this chapter of the Undiminishing Banner is extremely profound and has a vast framework, so the way to explain its meaning also includes: in the Ten Scriptures, such as the Bodhicitta Scripture, etc., it is explained in the manner of explaining the meaning of each of the Ten Scriptures; and it is explained in conjunction with the meaning of the six great bindus from the 'Tantra of Immaculate Like the Sun and Moon'; and the omniscient Rongzom Chenpo mostly explained it in conjunction with the meaning of cutting through delusion and obscuration, etc., so there is no need to identify it as a single meaning. However, in any case, no matter how it is explained, everything converges on one key point. As Kunkhyen Rongbo said: 'Regarding this, among all the texts that show the way of Dzogchen, the meaning is summarized into four aspects: namely, showing the nature of Bodhicitta, showing the greatness of Bodhicitta, showing the delusion and obscuration of Bodhicitta, and showing the method of abiding in Bodhicitta. Among these, by showing greatness and delusion and obscuration, it also becomes showing the nature. By showing the nature, one also realizes greatness and cuts through delusion and obscuration, so there is no special separation and showing in the scriptures, and there is nothing beyond these. Among these, in short, the nature of Bodhicitta is that all phenomena of outer and inner existence are the essence of the non-dual Bodhicitta.'
Chinese
菩提的自性从原始状态就是佛，不是通过道路来改造，也不是通过对治来成就，是不需要寻找而自然成就的。菩提心的伟大之处在于，例如在珍宝金洲中，连石头的名字都没有，一切都处于黄金的自性中。同样，在外内显有包含的法中，轮回和恶趣等被认为是过失的法，连名字都没有，一切都只是普贤的游舞之饰不间断地显现，这就是如来的伟大之处。菩提心的迷误和障碍是，像这样不理解和错误理解的世间人，以及下乘的见行都是。简而言之，就像三十种迷误和障碍一样。菩提心的安住方法是，瑜伽士中智慧最为卓越的人，以大圆满的意义如实地用大智慧的容器抓住，安住在广大的舍弃和平衡的状态中。如是说，所有说法的方式都归结于这四个要点，并且要知道不会超出这些。第二，像这样，菩提心的体性从一开始就是不生的，因此它从来没有经历过任何变化、快乐和痛苦的感受，而是安住在不变的大乐的体性中。它平等无偏地遍布于佛和一切众生，这被称为慈爱。吉祥智慧的布谷鸟中说：从一开始，菩提心的精华就是自性，因为存在于寻找的思维中，所以找不到意义。因为普遍存在，所以是永恒慈爱的身，没有手印的生起和融入，也没有衰败。众生的痛苦是心的生起和融入。法身普遍存在，一切普遍游舞。如虚空界般不动摇地安住，因为在任何方面都相同，所以是慈爱的至高。如是说。这种方式也在名相乘中被阐述。文殊师利幻化经中说：天子说：菩萨如何安住在慈爱中？文殊师利说：当看到一切法自性涅槃时。如是说。为什么称之为慈爱之名？
English
The nature of Bodhi is Buddha from the very beginning. It cannot be transformed by the path, nor can it be accomplished by antidotes. It is spontaneously accomplished without searching. The greatness of Bodhicitta is like in the treasure gold continent, there is not even the name of stone. Everything exists in the nature of gold. Similarly, in the Dharma encompassed by outer and inner appearances, there is not even the name of what is labeled as faults, such as samsara and the lower realms. Everything is just the unceasing display of the adornments of the play of Kuntuzangpo. That is the greatness of the Tathagata. The mistakes and obscurations of Bodhicitta are all the views and practices of worldly people who do not understand it in this way, or who misunderstand it, and the lower vehicles. In short, it is like thirty mistakes and obscurations. The method of abiding in Bodhicitta is that the yogi whose intelligence is most excellent, having grasped the meaning of Dzogchen as it is with the vessel of great wisdom, abides in the state of great equanimity and abandonment. As it is said, all the ways of speaking come down to these four key points, and it should be known that they do not go beyond these. Secondly, like this, the essence of Bodhicitta is unborn from the beginning, therefore it has never experienced any changing feelings of happiness and suffering, but abides in the essence of unchanging great bliss. It pervades and abides equally and impartially in all Buddhas and sentient beings, which is indicated by the word love. In the Auspicious Wisdom Cuckoo it says: From the beginning, the essence of Bodhicitta is self-nature, because it exists in the mind of searching, the meaning is not found. Because it is all-pervasive, it is the eternal body of love, without the arising and dissolving of handprints, and without decay. The suffering of beings is the arising and dissolving of the mind. The Dharmakaya is all-pervasive, all-encompassing play. It abides equally like the immovable expanse of space, because it is the same in every way, it is the supreme of love. Thus it is said. This method is also taught in the Characteristic Vehicle. In the Manjushri Emanation Sutra it says: The son of the gods said: How does a Bodhisattva abide in love? Manjushri said: When one sees all dharmas as naturally completely passed beyond suffering. Thus it is said. Why is it called by the name of love?