Chinese
没有被预言说需要通过修证才能成佛，这不是说首先通过改造来修证佛的果位，然后才成佛，之后就不需要改造了。而是说，从一开始就显示了不需要任何改造、扬弃，本来就是佛的自性。因此，所有三世诸佛都被说成除了自己心性离生灭的自性之外别无他物。如龙钦巴尊者所说：过去无量佛，无生彼显现成佛。未来无量佛，无灭本来即成佛。现在无量佛，安住于无生灭之界。第三，现在的心性无有改造，被显示为精华菩提心。如是，三世诸佛皆因如实证悟自己心性离改造、扬弃而成就佛果。因此，现在的瑜伽士们也应通过禅定等方式，不改造自己本自具有的智慧，进入无为本然之道，到达精华菩提的境界。如是，不改造心性就能成就的原因是，本来解脱普贤王如来的意趣，那无为任运成就的佛，除了自己的心性觉知不灭之外别无他物，仅仅认识到那一点就足够了。奇妙中说：除了自明菩提心之外，不可能从其他地方找到普贤王如来，以前不认识不见真是太稀奇了。第二部分也有三点，第一点是通过改造不能成就的道理：如此，外内情器的一切事物，所有显现的法，全部都是从本来无基无根的大遍行菩提心中显现的无有而显现的空色之游舞，因此不需要任何否定、肯定、扬弃，本来就在法界菩提心中解脱了。如果不能如是证悟，而是通过断除、阻止、净化、改造以及修习、证成、努力来改造和修证，那么心性
English
It is not prophesied that one needs to attain Buddhahood through practice. It is not like first attaining the state of Buddhahood through transformation, and then becoming a Buddha, after which no transformation is needed. Rather, it is shown that from the very beginning, there is no need for any transformation, acceptance, or rejection; it is the very nature of Buddhahood. Therefore, all Buddhas of the three times are said to be none other than the self-nature of one's own mind, which is free from arising and ceasing. As Longchenpa said: Countless Buddhas of the past, Through the unborn, manifestly attain Buddhahood. Countless Buddhas of the future, Without cessation, are primordially enlightened. Countless Buddhas of the present, Reside in the realm of no arising or ceasing. Third, the present mind-essence, without fabrication, is shown to be the heart essence of Bodhi. Thus, all the victorious ones of the three times attain Buddhahood by realizing that their own mind-essence is free from transformation, acceptance, and rejection, just as it is. Therefore, present-day yogis should also, through meditation and other means, not transform this self-arisen wisdom of their own mind, but enter the path of non-fabrication and naturalness, and proceed to the ground of the heart essence of Bodhi. The reason why the mind-essence is accomplished by leaving it uncorrected is that the intention of the primordially liberated Samantabhadra, the uncorrected, spontaneously accomplished Buddha, is none other than one's own mind, the unceasing knowing and awareness. It is sufficient to recognize that alone. As it says in Wondrousness: Other than self-awareness, the mind of enlightenment, Samantabhadra cannot be found elsewhere. It is most wondrous that it has not been recognized or seen before. The second part also has three points. The first point is the way in which transformation does not accomplish: Thus, all phenomena, such as the outer and inner objects of experience, are merely the play of empty forms appearing from the realm of the great all-creating Bodhicitta, which is primordially without basis and devoid of essence. Therefore, there is no need for any negation, affirmation, acceptance, or rejection, as they are primordially liberated in the Dharmadhatu Bodhicitta. If one does not realize this and instead tries to transform and accomplish through abandoning, preventing, purifying, transforming, and practicing, then the mind-essence
Chinese
由于勤奋努力也无法成就意义，因此教导不要进行任何禅修和努力。如《龙钦心髓》所说：“不要看此以外的其他，看了又看会生起分别念。如果不看此以外的其他，就不需要禅修其他的无分别。不要行持此以外的其他，行持又行持会生起邪见。如果不修行此以外的其他，就不需要进行其他的思辨。不要努力此以外的其他，努力又努力会增长能取所取。如果不努力此以外的其他，因为没有不同的入口，所以不需要修习地和道。不要修习此以外的其他，修习又修习没有尽头。如果不修习此以外的其他，就不需要获得佛的果位。”就像这样说的。第二，它的过患是：像这样，所有法的实相，觉性菩提心，本来就是无作、本来解脱的自性，已经成佛，如果不明白安住于不作、任运成就大自然的自性，而是以因果和禅修等取舍、努力来改造和修习，想要成就本初佛的果位，即使经过无数劫的努力，也无法与本来安住的法身意，不勤奋的大乐自性相遇。例如，就像向东寻求却走上了西方的道路，无法成就一样，无勤奋的意义无法通过勤奋修习的道路来成就。如《广大虚空》所说：“自心证悟即是佛，不要在其他地方寻找佛。从其他地方寻找佛，就像想要从水中提取酥油一样。对于一切如来，没有比这更秘密的了。如果有人进入其他的道路，即使经过无数劫，也无法获得真言的果实。”以及《稀有》中所说：“以目标进入意义，会错过目的。以目标设定星宿，会彻底衰败。空性如是性，观看是愚痴。想要安乐的足迹，道路会遥远。守护和不守护，两种誓言都会违背。行持和不行持，执着会阻碍解脱之路。看和不看，会丧失见解的圣物。禅修和不禅修，两种分别念没有尽头。这些都与稀有本身背道而驰，稀有会
English
Since diligent effort will not accomplish the meaning, it is taught not to engage in any meditation or striving. As Longchen Rabjam said: "Do not look to anything other than this. Looking and looking again, thoughts arise. If you do not look to anything other than this, you do not need to meditate on other non-conceptuality. Do not practice anything other than this. Practicing and practicing again, wrong views arise. If you do not practice anything other than this, you do not need to engage in other speculation. Do not strive for anything other than this. Striving and striving again, grasping and clinging increase. If you do not strive for anything other than this, because there is no different entrance, you do not need to train in the grounds and paths. Do not accomplish anything other than this. Accomplishing and accomplishing again, there is no end. If you do not accomplish anything other than this, you do not need to attain the state of Buddhahood." As it is said. Secondly, the fault of that is: In this way, the reality of all dharmas, the mind of awakening, is inherently without effort, inherently liberated in nature, already enlightened. If one does not realize that it abides in the nature of unmade, spontaneously accomplished great perfection, but instead tries to transform and accomplish it through effort and striving, taking and rejecting cause and effect, meditation, etc., wanting to accomplish the state of primordial Buddhahood, even if one strives for countless eons, one will not encounter the naturally abiding Dharmakaya intention, the nature of effortless great bliss. For example, just as seeking to the east but going on the western path will not accomplish it, so too, the meaning of effortlessness cannot be accomplished through the path of diligent practice. As it is said in the Greatly Expanded Sky: "Realizing one's own mind is Buddhahood, do not seek Buddha elsewhere. Seeking Buddha from elsewhere is like churning water wanting butter. For all the Tathagatas, there is no secret more profound than this. If someone enters another path, even after countless eons, they will not attain the fruit of mantra." And as it is said in the Wondrous: "Entering the meaning with a target misses the point. Setting the stars with a target completely deteriorates. Emptiness, suchness, looking is foolish. Wanting the footprints of bliss, the road is long. Guarding and not guarding, both vows are broken. Practicing and not practicing, clinging obstructs the path of liberation. Seeing and not seeing, the sacred object of view is lost. Meditating and not meditating, both conceptualizations have no end. These are all contrary to the wondrous itself, the wondrous will
Chinese
如是所说：“大界本体性中坏。”第三，所示一切修饰之法皆为不了义。嗟！大菩萨等眷属谛听！以呼唤之词连缀其义，如是，一切三身佛皆无异于自心觉性之自生智慧。因此，除了将此自心不作修饰，安住于自性本然之外，无需任何勤作。是故，诸佛三身之导师所教示的八乘经论中，出现修饰之义，如修习道位等勤作，仅为不了义，而非开示离勤任运解脱之胜义。何以故？导师三身亦非如实开示自身导师普作菩提心之无有修饰改造之自性者。是故，下方八乘之义，如其所是，对于此心性自生之智慧，以舍弃、遮止、修习、改造等修饰之道的导师三身佛，无论于暂时如何开示与教理无违之因果与道位等真实之法，然非为直示究竟实相之决定之教，而是仅为引导所化众生渐入道之教示。如是说。于《究竟谛》中云：“善逝寂灭乃是决定义，道位真实唯是法身一，说有上下远近亦复然，为引劣慧之义而宣说。”如是。品名：于普作王菩提心中，开示心性无有修饰之品，第四十二品释竟。༈ 第三个意义是，心性自生之智慧，于一切之前，安住于清净大智慧中，故为最初之佛。证悟彼者，亦显现为刹那离垢之圆满佛陀一切功德之大本体，亦依于基之自性清净之佛法，故为决定彼之自性之第四十三品，分为二。
English
As it is said, "The great realm is ruined from its very nature." Third, it is shown that all the doctrines that are to be modified are provisional meanings. O great Bodhisattvas and other retinues, listen! Connect the words of calling to their meaning, like this: all the three bodies of the Buddhas are no different from the self-arisen wisdom of one's own mind's awareness. Therefore, since there is no need for any effort other than leaving this mind of one's own unadorned, abiding in its own natural state, the meaning of modification that arises from the sutras and shastras of the eight vehicles taught by the teachers of the three bodies of the Buddhas, such as the effort of practicing the stages of the path, is only a provisional meaning, and not the definitive meaning that shows the intention of effortless, naturally liberated. Why? The teachers of the three bodies are also not those who truly show the nature of their own teacher, the All-Creating Bodhicitta, which is free from modification and alteration. Therefore, the meaning of the lower eight vehicles, as it is, is that the teachers of the three bodies of the Buddhas, who teach the path of modifying this self-arisen wisdom of mind through abandonment, prevention, practice, transformation, etc., may temporarily show the true Dharma of cause and effect, stages of the path, etc., which are not in contradiction with scripture and reason, but they are not the definitive teachings that directly show the ultimate reality, but only the teachings that gradually lead sentient beings onto the path. Thus it is said. In the "Ultimate Truth" it is said: "The Nirvana of the Sugata is the definitive meaning; the true stages of the path are only the one Dharmakaya; saying that there are high and low, near and far, is also explained as the meaning of leading the inferior mind." Thus it is. Chapter Title: The Forty-second Chapter Explanation, which shows that the mind itself cannot be modified from the All-Creating King Bodhicitta, is complete. ༈ The third meaning is that the self-arisen wisdom of mind is the first Buddha because it abides in the pure great wisdom before all things. Realizing that, it also appears as the great essence of all the qualities of the spontaneously pure and perfect Buddha, and also relies on the Dharma of the Buddha, which is the purity of the base itself, so the forty-third chapter, which determines its nature, is divided into two.
Chinese
彼。教法和解说。第一是：如此，一切法在觉性菩提心中本自成佛之义，无需改造而显现，之后，菩提心普作王以三种圆满所摄的一切法之导师即是普作，并且亲自承诺其自性超越改造、取舍，是三身一切之导师，此乃所说。第二是广说，有三：三种圆满之自性略示，其体性广说，一切于自生智慧中义归纳。第一是：噫！大菩萨谛听。导师普作王我乃轮涅一切法之导师，自生大智慧之体性，普作我之自性以三种方式亦示现三身之导师，彼三导师之外内密教法亦以三种方式安立，一切皆由普作王我所作并开示，执持彼等教法之眷属众三种亦由导师自生之智慧我以三种自性所生并开示。第二有三：导师之体性广说，眷属之体性广说，教法之体性广说。第一中，三身之导师总说，法身、报身、化身三者之导师分别解说，以及结尾归纳三者。第一是：如是，普作自身之自性显现为三导师，彼等为何？如此，诸法之自性，法性大空性，离戏论，如是性，开示此之导师为法身。如是，诸法之体性，如何显现之事物，色声香味等一切，无二大乐之受用中自显现，故开示无异于自身之导师为报身圆满报身。为调伏者各自之界、根、意乐相应，开示三藏之义，甚深义之所诠，表诠经典之