Chinese
由于没有能取所取二现的戏论，对任何对境也不作分别，因此没有以执著相的分别念来运作，所以是超越下乘勤作之境的。法性菩提心的自性是自生、无为，本来就安住于如是性中，因此是无法通过道修、行持等来改造的。二是：唉！大菩萨，如果将以上所说的八种自性，无勤作而本来任运成就的甚深意义，如实地向具有因果取舍的乘派宣说，那么就像世间上依靠因种子和缘水、肥料、温度、湿度等而产生果法的苗芽等一样，因产生果，以能作所作相关的道理无可欺骗地成立，而且在诸佛的教言中也说有因果不虚。如果说大圆满超越因果勤作，那就是诽谤。而且，从相乘的角度来说，因是三界有情行善作恶的取舍等，依靠修道，而产生三世诸佛。从果乘的角度来说，果是密乘行者将显有轮回本来安立为佛性的见解，通过修习生圆次第的等持等勤作，最终获得与所修本尊相应的果位。然而，无论如何修习，也无法获得最终的果位，因为没有如实证悟心性离戏的意义，所以他们所有的见修行都脱离了实际，与实相不符。三是：像这样，所有包含显有轮回涅槃的法，都是无须改造、取舍，在心性如虚空般的界中本来圆满，并且已经解脱为无基无根的大解脱的本来如是之法性，是远离改造的。因此，对于如此如是之法性或不变之义，通过道修、行持等勤作，也无法使其比原来更好。
English
Since there is no elaboration of the duality of grasper and grasped, and no conceptualization of any object, therefore, since there is no movement by the mind of apprehending conceptualization, it is beyond the realm of the efforts of the lower vehicles. The nature of the Dharma-nature Bodhicitta is self-arisen, uncompounded, and abides as it is from the beginning, so it cannot be altered by path practice, conduct, and so on. Secondly: Alas! Great Bodhisattva, if the profound meaning of the eight natures mentioned above, which are shown to be spontaneously accomplished from the beginning without effort, were truly taught to those who have the vehicles of cause and effect, acceptance and rejection, then, just as in the world, the fruit of the law, such as sprouts, arises depending on the cause of seeds and the conditions of water, fertilizer, temperature, and humidity, the arising of the fruit from the cause is established without deception by the knowledge of action and agent, and in the words of the Buddhas, it is also said that cause and effect are infallible. If one says that Dzogchen is beyond cause and effect and effort, then one is slandering. Moreover, from the perspective of the characteristic vehicle, the cause is that sentient beings of the three realms engage in the acceptance and rejection of virtuous and non-virtuous actions, and so on, and rely on the practice of the path to produce the Buddhas of the three times. From the perspective of the fruit vehicle, the fruit is that the practitioners of the mantra vehicle establish the view that appearance and existence are originally enlightened as the nature of Buddhahood, and through the diligent practice of the samadhi of generation and completion stages, they ultimately attain the fruit that corresponds to the deity they meditate on. However, no matter how one meditates, one cannot attain the ultimate fruit, because one has not truly realized the meaning of the mind's nature being free from action, so all their views and meditations are separated from reality and do not conform to the true state of affairs. Thirdly: In this way, all the dharmas included in appearance and existence, samsara and nirvana, are complete from the beginning in the realm of mind-nature like the sky, without the need for alteration, abandonment, or acceptance, and the Dharma-nature of original suchness, which has already been liberated into a great liberation without foundation or root, is free from alteration. Therefore, for such a Dharma-nature of suchness or unchanging meaning, no amount of effort through path practice, conduct, and so on can make it better than before.
English
Such awareness, the mind of enlightenment, is the king who makes all the phenomena of samsara and nirvana visibly manifest. So, what is the nature or essence of the all-creating king, the mind of enlightenment? It possesses the qualities of the unborn body vajra, the unceasing speech vajra, and the unceasing wisdom mind vajra, that is, the three vajras of body, speech, and mind. Since there is not a single phenomenon of samsara and nirvana that is not made by the three qualities of such body, speech, and mind, the emptiness, clarity, and awareness, therefore, all the Buddhas who have gone, abide, come, and will come in the three times are made by the body, speech, and mind of the teacher, the all-creator, myself. The body, speech, and mind of all sentient beings included in the three realms of desire, form, and formlessness are also made by the body, speech, and mind of the all-creator, myself. In short, all these phenomena of appearance and existence, included in the two aspects of container and contents, are also made by the body, speech, and mind of the all-creator, myself, in the nature of the dharmata, the mind of enlightenment, which is the nature of all phenomena as they are, unconditioned, primordially liberated, and without acceptance or rejection. Thus it was said. Secondly, the extensive explanation has five parts: asking how the body, speech, and mind create; the general teaching; appearance as the mandala of the body; sound as the mandala of the speech; and the nature of memory and awareness appearing as the five objects, the non-conceptual equality as the mandala of the mind, explained in detail in the answer. First: Then the bodhisattva Vajra again asked: "O Teacher, All-Creating King, great lord who creates all the phenomena of samsara, nirvana, appearance, and existence! Please, Teacher, All-Creating One, explain to me this meaning that has not been directly realized by the self-arisen nature of awareness, the reality of the All-Creating Mind of Enlightenment, with self-knowing wisdom, nor understood based on scripture, reasoning, and oral instructions. Please explain to me in detail how all the phenomena of samsara and nirvana are created by your body, speech, and mind, All-Creating One." Having asked this, how did the Teacher answer? It is like this. Second, the general teaching: Then the Teacher, the All-Creating One, again answered: "O Bodhi,
English
Listen, great hero! The nature of Kunje (All-Creating) Bodhicitta, my own nature, is primordially unchanging, luminous and clear, wisdom free from obscurations, the inseparable nature of body, speech, and mind. The body itself is the manifestation of the self-arisen wisdom of the Dharma, and the teacher who appears, Kunje Gyalpo (All-Creating King), is the unobstructed play of Samantabhadra. The appearance of the vessel and essence of existence is immeasurable, boundless as the Dharma realm and space, appearing in all ways, so wondrous and marvelous. All manifestations and actions are the play of the body of Kunje Gyalpo. The essence of speech is the inexpressible great meaning, manifested in various forms of sound and words of the constant and moving. The Dharma nature of meaning, the great unobstructed wisdom of emptiness and clarity, is shown to be understood through words. The mind is the inseparable union of depth and clarity, the unobstructed self-arisen wisdom itself, acting as a teacher like a lamp of wisdom. In the manner of great non-thoughtful equanimity, it praises the essence of the Dharma nature without error. This is none other than the unobstructed clarity of awareness for all sentient beings in the six realms. As it is said in the tantra that is equal to the extent of space: "Self-awareness is clear, it shows itself. Self-clarity measures itself in the scriptures. Self-awareness drives the great nail into itself. It is spoken of as the supreme of all teachers." Thus it is said. Third, the appearance is shown as the mandala of the body: Emaho! Great hero, how all appearances are the mandala of the body of Kunje, my self, understand it in this way. And what is it? Thus, all these dharmas that include the vessel and essence of existence, for all sentient beings in the six realms, the unobstructed play from the unborn realm appears in this way. Other than the teacher Kunje, my self, there is no other wondrous body. Know that these inner and outer phenomena are the nature of the Victorious Ones, thus it is advised. In the Great Wonderful Dharma, it is said: Great hero, the bodies of the Buddhas appear in various ways, like all precious things. Thus it is said. How the color of the body plays in various ways
Chinese
就像珍宝一样，白色的珍宝也是珍宝。红色、黄色、蓝色和绿色等，无论是什么颜色，都是珍宝。这是珍宝，这不是珍宝是不可能的。同样，诸佛的身体也显现为各种颜色，各种形状，各种气味，各种味道，各种形象，各种声音，各种触感，一切都是他们的身体。是诸佛之王的身体，而不是说这种颜色和形状是佛的身体，那种不是。因此，佛陀们的智慧身，是各种形象的意生身。因此，这些显现的事物以其自身的体性，显现空性无二，宣说和展示身体的法性。同样，菩萨金刚大士您也应该对外内情器世间的事物，虽然显现却无自性，如明空幻化的自性，对于尚未证悟诸佛身体坛城的其他众生，如您所证悟的那样，给予授记。以上是第四个，名声，语的坛城。 唉，大菩萨，谛听！世间的地、水、火、风、空的声音，以及六道众生的声音和语言，所有这些都是调伏者普作我之语，是空性无生，除此之外别无他物。因此，表达的词语之声与所表达的意义一一对应，以上下不混淆的方式，以良好的组合方式进行讲述，也应表达同样的意义。正如经中所说：如来之语是身语意无别的意义，显现一切自性，并展示各自意义的理解，是如来之语。所有从语中产生的，无论是各种各样的声音，还是众多的名和词等等，以及众多声音的产生，没有一个不是语。身和意即是语。语和
English
It is like a precious jewel; a white precious jewel is also a precious jewel. Red, yellow, blue, and green, etc., whatever the color, it is a precious jewel. This is a precious jewel, and it is impossible that this is not a precious jewel. Similarly, the bodies of the Buddhas appear in all colors, in all shapes, with all smells, with all tastes, with all forms, with all sounds, and with all sensations; all of these are their bodies. They are the bodies of the kings of the Buddhas, and it is not the case that this color and shape are the body of the Buddha, and that this is not. Therefore, the wisdom body of the Buddhas is born from the mind with various forms. Therefore, these appearing objects, by their own nature, manifest emptiness and non-duality, explaining and showing the Dharma nature of the body. Similarly, Bodhisattva Vajra, you should also, for those sentient beings who have not realized the mandala of the body of the Buddhas, regarding these outer and inner vessel and essence objects, although they appear, they are without inherent existence, like the nature of clarity and emptiness, like illusion, as you have realized, give prophecies. The above is the fourth, fame, the mandala of speech. Alas, great Bodhisattva, listen! The sounds of earth, water, fire, wind, and space in the world, and the sounds and words of sentient beings in the six realms, all of these are the speech of the Tamer, the All-Creating Me, which is emptiness and unborn, and there is nothing other than that. Therefore, the sounds of the words that express are matched with the respective meanings that are expressed, and they are told in a good combination without confusing the top and bottom, and that which is called explanation should also express the same meaning. As it is said in the sutra: The speech of the Tathagatas is the meaning of the inseparability of body, speech, and mind, manifesting all natures, and showing the understanding of each meaning, is the speech of the Tathagatas. All that arises from speech, whether it is various sounds, or many names and words, etc., and the arising of many sounds, there is not one that is not speech. Body and mind are speech. Speech and