English
Furthermore, since there are no vows to be kept, in the path of Ati Dzogchen, it should be repeatedly emphasized that there is nothing to be kept regarding vows. Third, each of those six vehicles attained through it has a karmic activity that benefits beings to be tamed, and thus each becomes a conducive condition for accomplishing the state of enlightenment, acting as a helpful companion. However, for the mind of enlightenment, the four activities need not be sought; they are said to be completely perfected in the nature of spontaneous accomplishment. As it is said in the 'Kunsel': The four activities are effortless, The Dharmakaya is without substance, free from elaboration. Realization pacifies all elaboration, It is called the activity of pacifying. Qualities arise like a jewel, It is called the activity of increasing. Everything arises, yet arises from it, Everything abides, yet abides in it, Everything dissolves, yet dissolves into it, Everything is mastered and controlled, It is called the activity of power. It appears without direction, unobstructed in any way, Through the power of compassion, it appears and gathers, It is said to be the activity of wrath. Without effort, like the rays of the sun, dispelling the darkness of night in the three realms. Through unobstructed great compassion, great activity is accomplished without effort. As it is said, because it is spontaneously accomplished without seeking, unlike those lower vehicles, it is not necessary to seek activity through effort. Although it is so, if one does not realize this and instead seeks the meaning of primordial spontaneous accomplishment through activities such as pacifying and increasing, nothing will be accomplished more than before. Therefore, it is said that activity is not to be sought, and this should be repeatedly emphasized. Fourth, each vehicle has a ground from which all the qualities of abandonment and realization arise, becoming the source of all qualities. Therefore, one may wish to regard it as the basis for all the qualities of one's own path to enlightenment. However, the Great Perfection, the uncompounded basic space, in the single ground of awareness, bodhicitta, all the Buddhas who have gone, come, and will come in the three times, and all the teachers of the victorious ones of the three kayas, abide in the state of indivisible oneness of intention. All sentient beings of the three realms and six classes, and all phenomena encompassed by existence and samsara, both container and contents.
Chinese
因为一切都无分别地安住于圆满大圆满之中，所以说在地上修习和行进是不可能的。第五，此外，对于每一个决定获得的乘，对于诸法之实相，各自有其确定之方式的见解，以及修习之法性的意义，有各自不同的观点。然而，大圆满一切法皆是法性菩提心之自生光明，无有止息之游舞，因此，除了菩提心之精华外，没有任何轮回涅槃之法，因此，所有乘之不同意趣所说的法性之义，都无异于菩提心，而菩提心超越一切定境所缘之境，因此说，法性是不可修习的。第三，由于上述原因，大圆满经中所说的诸法之实相，法性自生之智慧，对于见、修、守护誓言、成办事业等任何所取之境，都不应作意。为什么呢？因为内在执着的心的戏论全部自然寂灭，是不作意的大平等，是离能取所取因缘，如风之动摇般不可动摇的自生无为之智慧，因此，它超越了下乘道位修习等所依赖的转变之智慧。如是说。《宝藏幻钥》中说：大圆满自生智慧，与下乘转变智慧二者，不相同，差别甚大。如是说。章节的名称是：菩提心普作王论中，开示见行之错谬与遮障之章节，第三十八品之释。第九义，心性自生之智慧，本来清净之精华，无作任运成就之第三十九品有二，开示与解释。第一，如是，在开示了下乘的一切见行都是阿底之错谬与遮障之后，菩提心普作王自己，从其自性觉性菩提心之佛陀到有情之间，如油在芝麻中般遍布，没有错谬和遮障。
English
Since all are indivisibly abiding in the great perfection of the coemergent, it is said that it is impossible to practice and progress on the ground. Fifth, furthermore, for each vehicle of definite attainment, there are different views on the meaning of the dharmata, the way in which the reality of all phenomena is ascertained, and the nature of the dharma to be realized and meditated upon. However, since all phenomena of Dzogchen are merely the unobstructed play of the dharmata, the radiance of bodhicitta, there is no phenomenon of samsara or nirvana other than the essence of bodhicitta. Therefore, all the meanings of dharmata spoken of in the different intentions of the vehicles are none other than bodhicitta, and since bodhicitta transcends all objects of focus in samadhi, it is said that dharmata is not to be meditated upon. Third, because of the reasons mentioned above, the reality of all phenomena taught in the Dzogchen teachings, the self-arisen wisdom of dharmata, does not conceptualize any object of grasping such as view, meditation, keeping vows, and accomplishing activities. Why? Because all the elaborations of the inwardly grasping mind are naturally pacified, it is the great non-conceptual equality, the self-arisen, uncompounded wisdom that is immovable like the movement of the wind from the cause of grasping and being grasped, and therefore it is superior to the wisdom of transformation that depends on the practice of the paths and stages of the lower vehicles. Thus it is said. In the "Treasury of the Magical Key" it says: The self-arisen wisdom of Dzogchen and the wisdom of transformation of the lower vehicles, the difference between them is very great. Thus it is said. The title of the chapter is: The Explanation of the Thirty-eighth Chapter of the Kunjed Gyalpo, which shows the errors and obscurations of view and conduct. The ninth meaning, the thirty-ninth chapter on the essence of mind itself, self-arisen wisdom, primordially pure, unmade, spontaneously accomplished, has two parts: the teaching and the explanation. First, thus, after showing that all the views and practices of the lower vehicles are the errors and obscurations of Ati, the Kunjed Gyalpo himself, from the Buddha of his own nature, rigpa bodhicitta, to sentient beings, pervades like oil in sesame, without error or obscuration.
Chinese
这被说成是过去、现在、未来三世诸佛的精华。第二，详细解释分为三部分：显示精华的自性，陈述成佛的理由，以及总结这两者的意义。第一部分分为两部分：简要地显示了一切的精华，以及详细的解释。第一部分是： 嘿！大菩萨，请听！ 像这样，我，普作王，是轮回和涅槃一切法的实相，原始的基础，觉性菩提心。因此，我说它是所有法产生之源的精华。 那么，它是谁的精华呢？三世诸佛的三种导师，以及安住于法界菩提心之中的，与法界等同，大乐，法界菩提心之中的，无别大境界中的一切诸佛，以及安住于欲界、色界、无色界三界中的一切众生，以及显现和存在所包含的一切器情事物，它们所产生的精华，除了普作菩提心我之外，没有其他的。 第二部分分为五个方面：三身导师，三世诸佛，持明者，三界众生，以及显现存在器情一切的精华的详细解释。 第一，那么，显现存在轮回涅槃一切法产生的精华的方式是怎样的呢？ 像这样，普作菩提心的自性，原始清净，远离戏论的无分别大平等性，从那之中，本来无生的自性光明，普贤法身显现并呈现。 觉性菩提心，其自性光明，任运成就，无有阻碍，从那之中，不舍弃五种妙欲，而是享受作为庄严的游舞之自性的报身显现。 从光明和空性无二，大悲无有阻碍的菩提大力的作用中，为了调伏任何应调伏的众生，以何种相和身的姿态等方式来调伏，就以那种调伏的方式来化现，毫不费力地任运成就一切众生的利益，化身显现。 简而言之，一切三世诸佛都是从这普作菩提心中产生的。第二
English
This was said to be the essence of the Buddhas of the three times, past, present, and future. Second, the detailed explanation is divided into three parts: showing the nature of the essence, stating the reasons for becoming a Buddha, and summarizing the meaning of both. The first part is divided into two parts: briefly showing that it is the essence of everything, and the detailed explanation. The first part is: Hey! Great Bodhisattva, listen! Like this, I, the All-Creating King, am the reality of all the dharmas of samsara and nirvana, the original basis, the awareness bodhicitta. Therefore, I say that it is the essence of the source of all dharmas. Then, whose essence is it? The three teachers of the three bodies of the Buddhas, and all the Buddhas who abide in the dharmadhatu bodhicitta, equal to the dharmadhatu, great bliss, in the great indivisible realm of the dharmadhatu bodhicitta, and all sentient beings who abide in the three realms of the desire realm, the form realm, and the formless realm, and all the objects of the vessel and essence contained in appearance and existence, the essence from which they arise, other than the All-Creating bodhicitta, there is no other. The second part is divided into five aspects: the three body teachers, the Buddhas of the three times, the vidyadharas, the sentient beings of the three realms, and the detailed explanation of the essence of all appearances, existence, vessels and essences. First, then, how is it that the essence of the arising of all the dharmas of appearance, existence, samsara and nirvana? Like this, the nature of the All-Creating bodhicitta, originally pure, the non-conceptual great equality that is free from elaboration, from that, the self-radiance of the primordially unborn, the Dharmakaya of Kuntuzangpo manifests and appears. Awareness bodhicitta, its self-nature luminosity, spontaneously accomplished, without obstruction, from that, without abandoning the five desirable qualities, but enjoying the Sambhogakaya, the self-nature of enjoying as an ornament, manifests. From the power of the great bodhi of luminosity and emptiness non-dual, compassion without obstruction, in order to tame any who should be tamed, in what form and body posture, etc., to tame, in that way of taming, the Nirmanakaya manifests, effortlessly accomplishing the benefit of all beings. In short, all the Buddhas of the three times arise from this All-Creating bodhicitta. Second
Chinese
总之，同样地，三世诸佛所有断证功德圆满的自性，都是从如实证悟心性自生之智慧，远离能取所取一切戏论的自性而产生的。这是总的说明。 详细地说，过去时的一切诸佛，也是如实证悟了觉性自生之智慧，心性大乐，本来就是不分别的平等性，从而在过去时成佛，现在安住于不分别、远离戏论的境界。 同样地，现在十方刹土中，住世并转法轮的诸佛，也是如此证悟自生智慧，法性菩提心，从而能取所取的戏论消融于法界，证得圆满正觉，于任何处皆不分别，以无分别任运成就如意宝的方式利益众生。 之后，未来时出世并转法轮的诸佛，也必定会如预言所说的那样，现证普作菩提心的体性，觉性自生之智慧，本来就是不分别的体性，从而安住于无为的状态而利益众生。因此，三世诸佛所产生的处所，就是这菩提心。 如《宝轮庄严经》中所说：“世间界中过去、未来和现在安住的圆满正觉佛陀，没有一刹那的法不是从觉性的力量中产生的。因此，汇集于觉性是如太阳的光芒。” 第三个方面是，此外，依靠金刚乘道，不离执持自生觉性智慧的持明者们，以及安住于初地极喜地等十地的佛子菩萨们，也是观察和分析觉性自生之智慧，心髓菩提心，有无、常断等边
English
In short, similarly, all the Buddhas of the three times, who possess the perfect qualities of abandonment and realization, arise from realizing the nature of mind itself, the self-arisen wisdom, just as it is, the nature that is free from all the elaborations of grasping and being grasped. This is a general statement. Specifically, all the Buddhas who appeared in the past also realized the self-arisen wisdom of awareness, the very nature of mind, great bliss, which is inherently the nature of non-discrimination and equality, and thus attained Buddhahood in the past and now abide in a state of non-discrimination and freedom from elaboration. Similarly, the Buddhas who are now living and teaching the Dharma in the ten directions also realize the self-arisen wisdom, the Dharma-nature Bodhicitta, in this way, so that the elaborations of grasping and being grasped dissolve into the Dharmadhatu, and they attain perfect enlightenment, not discriminating in any way, and benefit beings in the manner of a spontaneously accomplished wish-fulfilling jewel. Later, the Buddhas who will appear in the future and turn the wheel of Dharma will also, as prophesied, directly realize the essence of the all-creating Bodhicitta, the self-arisen wisdom of awareness, which is inherently non-discriminating, and thus abide in an unconditioned state to benefit beings. Therefore, the source from which the Buddhas of the three times arise is this Bodhicitta. As it is said in the "Precious Wheel Array Sutra": "In the realms of the world, there is not a single instant of Dharma that does not arise from the power of awareness in all the Buddhas who have passed, have not yet come, and are now present. Therefore, gathering in awareness is like the rays of the sun." The third aspect is that, furthermore, the Vidyadharas who rely on the path of Vajrayana and hold the self-arisen wisdom of awareness without separation, and the Bodhisattva sons of the Buddhas who abide on the ten Bhumis, beginning with the first, the Joyful, also look upon and examine the self-arisen wisdom of awareness, the essence of Bodhicitta, the extremes of existence and non-existence, permanence and annihilation, and so forth.