Chinese
如果我不执著于任何所见，安住于无分别的平等性中，就能与自心本性、自生智慧相遇，除此之外，没有其他法性心髓的智慧可寻。据说，从如实证悟此理中，会涌现持明者和菩萨。第四点是：如此，这心髓菩提心不仅是佛和菩萨的生源，而且，三界一切众生的相续中，也本来就存在着这种无碍的自生智慧。依赖于内在的五根和外在的五境而生起的显现，以及内外情器世间的一切显现，都是觉性明朗的体性，是未被任何扬弃、取舍、肯定、否定所改造的自性，这本身就是普作菩提心，是诸法真实的精髓。正如《彼经》所说：显现广大无边，心之明镜自明，然心性如宝灯般明亮，自圆满为自性之因，清晰地安住于智慧的显现中。如果领悟了心性如宝的意义，就像擦拭明镜，显现出无垢的自性一样，在自性清净中，显现自然生起为一切智，这本身就是一切智智。第五点是：总之，包含显有世间情器的一切诸法，都是导师普作金刚萨埵，我自生智慧从无生之界中，无间断地生起各种游舞，没有一样不是我所创造的。轮回涅槃和显有世间的一切诸法，没有一样不是从因——心髓自生智慧普作菩提心我这里产生的。因此，我说普作金刚萨埵我，是所有诸法的精髓。正如《彼经》所说：一切显现和非显现的诸法，都进入觉性的大界中，没有什么法不是从平等性自证的广大道路中产生的。心的显现不可思议，也是从觉性本身的游舞中产生的，没有其他。一切如来种姓，以及化为五部的佛陀
English
If I do not cling to anything seen and abide in non-conceptual equality, I will encounter the essence of my own mind, the self-arisen wisdom. Apart from that, there is no other wisdom of the essence of Dharma-nature to be sought. It is said that from truly realizing this, Vidyadharas and Bodhisattvas arise. The fourth point is: Thus, this essence of Bodhicitta is not only the source of Buddhas and Bodhisattvas, but also, in the continuum of all sentient beings of the three realms, this unobstructed self-arisen wisdom has always been present. The appearances that seem to arise dependent on the five inner faculties and the five outer objects, and all the appearances of the inner and outer world, are the nature of clear awareness, the self-nature that has not been altered by any rejection, acceptance, affirmation, or negation. This itself is the All-Creating Bodhicitta, the true essence of all phenomena. As it says in that very text: Appearances are vast and boundless, the mirror of the mind is self-illuminating, but the nature of mind is as bright as a jewel lamp, self-perfected as the cause of self-nature, and clearly abides in the appearance of wisdom. If one understands the meaning of mind-nature as a jewel, just as wiping a mirror reveals its stainless nature, in the self-nature of purity, appearances naturally arise as all-knowing, and this itself is the wisdom of all-knowing. The fifth point is: In short, all these phenomena, including the manifested world and its contents, are all the teacher, the All-Creating King, the self-arisen wisdom of mind. There is nothing that I have not created from the unborn realm, in the uninterrupted play of various manifestations. There is nothing among all the phenomena of Samsara and Nirvana, and the manifested world, that has not arisen from the cause—the essence of self-arisen wisdom, the All-Creating Bodhicitta, which is me. Therefore, I say that the All-Creating King, me, is the essence of all phenomena. As it says in that very text: All phenomena, both visible and invisible, enter into the great expanse of awareness, and there is nothing that has not arisen from the vast path of self-aware equality. The inconceivable appearances of the mind also arise from the play of awareness itself, and there is nothing else. All the Tathagata families, and the Buddhas who have become the five families
Chinese
而且，父母和子女等眷属圆满，也只是自己觉性的力量和从中产生的，除此之外没有别的。如是说。第二，列举成佛的理由，分为二：立誓和列举理由。第一：如此，导师普作金刚，觉性菩提心安住于无为任运大圆满的自性中，我胜过三身导师等一切法，成为胜者。又是胜过什么呢？一般来说，在轮回和寂静二者的界中，没有胜过三身导师的，然而比起他们，作为导师之导师的自生根本佛普作菩提心我，是最为超胜的，因此成为胜者。同样，胜过成为三界众生之庄严的过去、现在、未来三世诸佛的，也是导师普作我。此外，胜过已入地、安住于地、成熟于地的持明者们，以及掌管具有百千功德等的十地菩萨们，以及安住于三界的一切有情和包含显有世间器情的一切，因为我是所有这些的作者普作金刚我，所以也是胜过他们。第二，列举理由分为二：简略地展示菩提心的教法的安立方式和广说。第一：因此，导师普作我胜过以上所说的三身导师等的原因是什么呢？导师普作菩提心我，在所有三身导师的教法之前，安立了任何三身导师都未能安立的菩提心的体性，无为任运大圆满的教法，因为是这样，成为一切教法的根本之精华的菩提心教法，这个无为任运自性者，是所有三身导师都不能安立的，因为只有具有取舍勤作的教法，因此胜过他们一切，普作我最为超胜。
English
Moreover, the retinue, complete with parents, children, and others, is also solely due to the power of one's own awareness and what arises from it; there is nothing else. As it is said. Second, to enumerate the reasons for being victorious, there are two: making a vow and enumerating the reasons. First: Thus, the Teacher, the All-Creating King, the awareness, the mind of enlightenment, abiding in the nature of unconditioned, spontaneously perfect great perfection, I am superior to all the teachings, including the teachers of the three bodies, and have become victorious. And over what is he victorious? Generally, in the realm of both samsara and nirvana, there is nothing superior to the teachers of the three bodies. However, even among them, I, the self-originated, fundamental Buddha, the All-Creating Mind of Enlightenment, as the teacher of teachers, am exceedingly superior, and therefore have become victorious. Similarly, I, the Teacher, the All-Creating One, am also victorious over the Buddhas of the three times who have become the glory of all beings in the three realms. Furthermore, I am also victorious over all those who have entered the stages, abide on the stages, and ripen on the stages, the knowledge holders, and the bodhisattvas of the ten stages who control the hundreds of thousands of qualities, and all sentient beings who abide in the three realms, and all that is included in appearance and existence, the container and its contents, because I am the All-Creating King, the maker of all these. Second, enumerating the reasons, there are two: briefly showing the way the teachings of the mind of enlightenment are established, and explaining in detail. First: Therefore, what is the reason that I, the Teacher, the All-Creating One, am victorious over those mentioned above, such as the teachers of the three bodies? I, the Teacher, the All-Creating Mind of Enlightenment, before all the teachings of the teachers of the three bodies, have established the essence of the mind of enlightenment, the unconditioned, spontaneously perfect great perfection, which none of the teachers of the three bodies were able to establish. Because of this, the heart essence of all such teachings, the teaching of the mind of enlightenment, this unconditioned, spontaneously accomplished nature, cannot be established by all the teachers of the three bodies, because there are only teachings that involve acceptance and rejection, effort and striving. Therefore, I, the All-Creating One, am victorious over all of them and am especially superior.
Chinese
如是说，是为殊胜。第二，广说有七：法无所作，见无所修，誓言无所守，事业无所求，地无所行，道无所行，法性无所观的安排方式广说。第一，于此，导师普作本身，菩提心之教示，不寻自成之理，又是如何安立呢？首先，进入之门是声闻乘从四谛之门进入，同样，独觉乘从缘起之门进入，菩萨从二谛之门，行部和作部从三清净，瑜伽部从五现证或有相和无相之门，摩诃瑜伽从三三摩地，阿努瑜伽从界和智慧无别之门进入。然而，阿底瑜伽不依赖任何此类的勤作，在觉性菩提心的界中，轮回和涅槃的一切法不寻自成之理而圆满，且本自成佛，因此，对于诸法，因为了悟到没有勤作之必要，所以从不需取舍、努力寻觅之门进入，为何呢？因为除了菩提心之外，没有其他需要通过勤作来成就的法。第二，其他乘，如声闻乘修习人无我等，各自的乘如何确立的意义就如何修习。然而，在大圆满的语境中，觉性菩提心的法性，由于远离言思，超越了心识的对境，因此没有成为心识所缘和修习的对境，所以普作菩提心的见解被安立为无所修。第三，声闻乘守护二百五十三条戒律等，各自的乘中如何开示取舍、进退之处，就如是不逾越地守护。然而，在大圆满的语境中，对于超越了一切能取所取之相的法性菩提心，没有守护与不守护的区分，因此誓言无所守。
English
Thus it is said, it is excellent. Second, the extensive explanation has seven parts: Dharma is without action, view is without meditation, samaya is without keeping, activity is without seeking, ground is without practice, path is without traversing, and the arrangement of how to view the nature of reality is extensively explained. First, how does the teacher, the All-Creating One himself, establish the teaching of the essence, the mind of enlightenment, as the spontaneously accomplished state without seeking? First, the entrance gate is the Shravakas entering through the gate of the Four Noble Truths, similarly, the Pratyekabuddhas enter through the gate of dependent origination, the Bodhisattvas through the gate of the Two Truths, the Kriya and Charya tantras through the Three Purities, the Yoga tantra through the Five Abhisambodhis or the gates of with-sign and without-sign, the Mahayoga through the Three Samadhis, and the Anuyoga through the gate of the inseparability of space and wisdom. However, Atiyoga does not rely on any such effort or striving; in the realm of awareness, the mind of enlightenment, all the dharmas of samsara and nirvana are perfected in the spontaneously accomplished state without seeking, and are primordially enlightened. Therefore, because one realizes that there is no need for effort or striving with regard to all dharmas, one enters through the gate of not seeking through acceptance and rejection or effort. Why? Because there is no dharma other than the mind of enlightenment that needs to be accomplished through effort. Second, other vehicles, such as the Shravakas meditating on the absence of self of the person, etc., meditate on the meaning as it is established by each vehicle. However, in the context of Dzogchen, the nature of reality, the mind of enlightenment, is beyond words and thoughts, and transcends the object of the mind, therefore it does not become an object of focus or meditation for the mind. Thus, the view of the All-Creating Mind of Enlightenment is established as without meditation. Third, the Shravakas keep the 253 precepts, etc., and keep them without transgressing how the places of acceptance and rejection, entering and withdrawing, are taught in each vehicle. However, in the context of Dzogchen, for the nature of reality, the mind of enlightenment, which transcends all appearances of grasping and being grasped, there is no distinction between keeping and not keeping, therefore samaya is without keeping.
Chinese
因此，被安置为无有遗漏地守护。第四，声闻乘为了自己的利益而行持十善业，独觉乘在此基础上以神变神通稍微利益他人等，各自宗派的行持事业都通过努力修持的方式进入，然而，大圆满没有造作法性菩提心的一切事业，都是本来不寻求任运成就的，因此，也被安置为无有寻求的事业。第五，下乘宗派各自的经论中所示的下劣道如八地等，是次第修习和行进的，而大圆满的法性菩提心的一个地上，一切有情众生都本来安住，因此，也被安置为除此之外没有可以修习的地。第六，下乘宗派各自的经论中所说的五道是次第行进的，然而，普作菩提心是所有道路所行进的究竟处，如此的心性之安住，从原始以来就是不变的，在无有造作的智慧上师的地上，没有新行进，而是本来安住的，因此，大圆满的道被显示为无有行进。第七，其他的下乘宗派各自以经论和理证所确立的，有各自与自己智慧能力相符的法性见解的不同观点，然而，大圆满诸法的法性，无有造作的自生心髓智慧，就是普作菩提心本身，除此之外没有其他的，因此，不寻求此法性之外的其他见解，而被安置为不寻求任运成就，总而言之，一切下乘宗派的进入之门、见修行果的一切究竟都是大圆满的法性菩提心，因此，在一切教法中，普作菩提心的教法最为殊胜，如《甚深究竟》中说：八万四千法门，全部归纳为九乘之法，也最终归于大圆满之法的尽头，因此是所有确定的根本。智慧
English
Therefore, it is established as guarding without omission. Fourth, the Shravakas practice the ten virtuous actions for their own benefit, and the Pratyekabuddhas, on top of that, perform some benefit for others through miraculous powers, etc. Each vehicle's activities are entered through striving and accomplishment. However, all the activities of Dzogchen, which is the Dharmata Bodhicitta, are spontaneously accomplished without any seeking from the beginning. Therefore, it is also established as activities without seeking. Fifth, the lower vehicles gradually train and progress through the inferior paths such as the eight bhumis taught in their respective scriptures. However, in the single bhumi of the Dharmata Bodhicitta of Dzogchen, all beings have already been abiding from the beginning. Therefore, it is established as not having any other bhumi to train in. Sixth, although the five paths taught in the lower vehicles are gradually traversed, the Kunjed Gyalpo Bodhicitta is the ultimate destination to which all paths lead. The nature of such a mind is unchanging from the beginning, and there is no new progression on the ground of uncreated wisdom guru, but rather it has been abiding from the beginning. Therefore, the path of Dzogchen is shown as untraversable. Seventh, the other lower vehicles have different views of Dharmata that are established by their own scriptures and reasoning, and that correspond to their respective intellectual capacities. However, the Dharmata of all phenomena in Dzogchen, the uncreated, self-arisen essence wisdom, is Kunjed Gyalpo Bodhicitta itself, and there is nothing else. Therefore, one does not seek another view other than this Dharmata, and it is established as spontaneously accomplished without seeking. In short, the ultimate of all the entrances, views, meditation, conduct, and results of all the lower vehicles is this Dharmata Bodhicitta of Dzogchen. Therefore, among all the teachings, the teaching of Kunjed Gyalpo Bodhicitta is shown to be the most excellent. As it says in "Profound Completion": Eighty-four thousand gates of Dharma, completely summarized as the teachings of the nine vehicles, also ultimately reach the end of the Dzogchen Dharma, therefore it is the root of all certainty. Wisdom.