English
Because of calling emptiness, what has never existed is liberated into the realm of emptiness. The inner mind, without support, is primordially liberated into the nature of space, therefore, to establish as truly existent as a knowable dharma in nature, there is not even a mote. It is merely a false appearance, and in reality, it does not exist. Therefore, in the realm of the ultimate liberation of great emptiness, the non-existent clear appearance of the empty form, like the moon in water, arises without inherent existence from the very moment of its appearance. There is no need for acceptance or rejection, hope or fear. As it is said, all these six aggregates and their objects are merely the play of baseless empty forms from the moment they appear, and therefore, they do not exist in reality. Therefore, all that appears as form is the nature of the appearance-emptiness body, and all that sounds as sound is the nature of the sound-emptiness speech, and all that is remembered and conceived is the nature of the awareness-emptiness mind, and these three aspects are symbolized. Smells, tastes, and tactile sensations also lack inherent existence from the moment they appear, and therefore, they are liberated into the nature of feeling-emptiness, experiencing-emptiness, and so on. Therefore, all things that appear as different thoughts are primordially liberated, and therefore, they are turned back to the nature of primordially unborn. Thus, all appearances of the objects of the six aggregates are shown to be the nature of primordially unborn, and among them are the three: example, meaning, and sign. The example is the nature of the body vajra, which symbolizes appearance without inherent existence. The meaning is primordially unborn, which is the nature of the sound-emptiness unborn speech vajra. The sign is the unobstructed play arising from the realm of the unborn, which is the unobstructed arising of the display of compassion, symbolized and shown by the mind vajra. In short, these three, example, meaning, and sign, reverse all the clinging to grasping and being grasped in the minds of those to be tamed. That is, all the knowledge of the six aggregates that relies on the six faculties, the clinging to objects, all of these are turned back and liberated into the great realm of the primordially unborn dharmadhatu, the very emptiness. The place or profound state that is devoid of the elaboration of grasping and fixation is shown according to whatever is pleasing to the minds of each of the beings to be tamed, and thus leads those beings who cling to the objects of the six aggregates to the island of liberation. Therefore, that Buddha's nirmanakaya is the display of the compassionate power of the teacher, the all-creating me, do not mistake it.
Chinese
因此，通过将所有显现为能取所取烦恼之相的觉悟集合，解脱于法性之中，从而引导至菩提道的方法，即是教导。第三，总结意义分为二：显示一切的本体为离分别自生智慧；以及通过经和广说阐述其自性。第一：嗟！大菩萨谛听。如上所示，导师三身的化现之基，普作菩提心我，乃是示现轮涅一切诸法之本体者，因为是离分别自生之智慧。三世诸佛之心识，除了自生智慧之外，没有其他的普作菩提心。因此，对于那些佛陀们，也显示了我普作菩提心的自性。同样地，对于三界的一切有情，也显示了我导师的自性。如是有情各自相续中的觉性，空明无言，坦然赤裸地安住，这即是普作菩提心的真实。而此觉性恒常无碍，显而易见地明朗，这即是普作本身的自性之显示。如是，因为显示了普作本身的自性，所以一切诸法的自性也无异于此，因此承诺为一切诸法的导师。第二：那么，如果对于三身等佛陀们和有情们，显示了各自的自性，那么这如何是显示了普作王之自性呢？普作我的自性，没有其他的，就这样去理解。那又是如何呢？如上所说的胜者三身的导师，以及彼等的教法，以及执持彼等的眷属们，无异于普作菩提心我的自性空明大悲三者。要知道三身的导师眷属教法三者，即是其自性。因此，轮涅所摄的一切诸法，没有不包含在那三身的圆满之中，一切诸
English
Thus, by liberating all collections of realizations that appear as the aspects of grasping and clinging afflictions into the nature of reality, the method of leading to the path of enlightenment is taught. Third, summarizing the meaning has two parts: showing the essence of all things as self-arisen wisdom free from concepts; and explaining its nature through the root text and the extensive commentary. First: O Great Bodhisattva, listen! As shown above, the basis of emanation of the teacher's three bodies, the All-Creating Bodhicitta, I, am the one who shows the essence of all phenomena of samsara and nirvana, because it is self-arisen wisdom free from concepts. The mind of the Buddhas of the three times, there is no other All-Creating Bodhicitta other than that self-arisen wisdom. Therefore, for those Buddhas, the nature of my All-Creating Bodhicitta is also shown. Similarly, for all sentient beings of the three realms, the nature of my teacher is also shown. Thus, the awareness in the continuum of each sentient being, empty, clear, inexpressible, nakedly abiding, this is the actual All-Creating Bodhicitta. And this awareness is always unobstructed, manifestly clear, this is said to be the display of the very nature of the All-Creating. Thus, because the very nature of the All-Creating is shown, the nature of all phenomena is also no different from this, therefore it is promised to be the teacher of all phenomena. Second: So, if the respective natures are shown to the Buddhas such as the three bodies and to sentient beings, then how is this showing the nature of the All-Creating King? The nature of my All-Creating is nothing other than this, understand it in this way. And how is that? The teacher of the Victorious Ones' three bodies mentioned above, and their teachings, and the retinues who hold them, are none other than the three: the emptiness, clarity, and compassion of the nature of my All-Creating Bodhicitta. Know that the teacher, retinue, and teachings of the three bodies are its nature. Therefore, all phenomena included in samsara and nirvana, the container and its contents, there is nothing that is not included in those three perfections of the three bodies, all phenom
Chinese
我是从一开始就已完成一切事业、自然成就的，因此现在没有必要新进行修习和学习等行为，因为这是法性。第二是，因此，一切法的法性，普作菩提心，我的自性本来就是如此，对于那个自性，任何努力修行都不能改变。为什么呢？因为自性自性，那个被称为自性的东西，是不能通过努力改变的自性，就像火的自性是热，不能改变成其他一样。因此，对于不可改变的菩提心，金刚萨埵你不要改变它。金刚萨埵，如果对于不可改变的法性，用因果努力去改变，那就是改变了我，普作菩提心。如果那样改变了我，普作，那就改变了一切法。为什么呢？因为所有显现的法，一切都是我，普作的自性。第二有五点：显示修习改变是束缚，超越执着目标，一切都是普作法性，对于它没有取舍果，取舍即是法身。第一是：唉！大菩萨，你听着，对于自生智慧本身，不能通过改变来成就的道理。像这样，导师我的自性是不依赖因缘努力的，本来空性，无为法，是任何行为都不能改变的法性。如果用分别念去修习，那就是改变了我的自性。同样，我本来就是自性自然成就的佛，如果再次用希望和恐惧、取舍去修行，那就是改变了我。像这样，对于不能通过修习改变的东西进行改变，不仅不能成就果，而且希望和恐惧、努力的疾病会折磨自己的相续，反而会变成束缚。第二是：像这样，一切法本来就安住在精华菩提心的界限中，因此从那之外，通过修行来达到我是不可能的。
English
I am from the very beginning, having completed all actions, spontaneously accomplished, therefore there is no need now to newly engage in practices such as meditation and study, because it is the nature of reality. Secondly, therefore, the nature of all phenomena, the all-creating Bodhicitta, my own nature is primordially as it is, and that nature cannot be altered by any effort or practice. Why? Because "nature, nature," that which is called nature, is a nature that cannot be altered by effort, just as the nature of fire is heat, which cannot be changed into something else. Therefore, do not alter that unalterable Bodhicitta, Vajrasattva. Vajrasattva, if one were to alter that unalterable nature of reality through causal effort, that would be altering me, the all-creating Bodhicitta. And if one were to alter me, the all-creating, in that way, one would be altering all phenomena. Why? Because all phenomena that appear, all of them, are the nature of me, the all-creating. The second has five points: showing that meditation and alteration are bondage, transcending the object of grasping and attachment, everything is the all-creating nature of reality, for it there is no abandoning or adopting fruit, abandoning and adopting is said to be the Dharmakaya. The first is: Alas! Great Bodhisattva, listen to this principle that the self-arisen wisdom itself cannot be accomplished by alteration. Like this, the nature of the teacher, my nature, is not dependent on causes, conditions, or effort, it is primordially empty, unconditioned, the nature of reality that cannot be changed by any action. If one were to meditate on it with discriminating mind, that would be altering and changing my nature. Similarly, I am already a Buddha, spontaneously accomplished from the beginning, if one were to again practice with hope and fear, abandoning and adopting, that would be altering me. Like this, altering what cannot be altered by meditation and practice not only does not accomplish the fruit, but the disease of hope and fear, effort, will torment one's own being, and will only turn into bondage. The second is: Like this, all phenomena are primordially abiding in the realm of the essence Bodhicitta, therefore, it is impossible to reach me by going outside of that through practice.
Chinese
没有比这更殊胜的处所了。同样，我的自性本来就是佛的体性，因此去寻求和修持它，也不会成就比原来更殊胜的果实。本来就是光明、未经造作、远离尘垢的法身之体，安住于我，涤除遮蔽它的尘垢也不会变得清净，因为本来就没有需要涤除的尘垢。因此，超越了所有名相概念的思维范畴的我，更不用说有无、显空、常断等等，对于离戏、无相、不可言说等等，也不要执着于任何事物，作为行事的对境，要由菩萨自己去了解。我的自性，除了菩提心之外，不要走上其他的道路，要知道所有要走的道路都是不会成就的。要知道，我的自性，不通过努力修持来涤除需要涤除的尘垢，是没有遮蔽的尘垢的。不要安住于任何扬弃、修持、取舍的边见，要安住于远离一切对境。因为菩提心是无有戏论边际的，并且完全超越了所有思维的范畴。第三，像这样，即使菩提心的体性没有改造和取舍，那么为什么不去除所有错误的执着呢？因为众生的能取所取的执着所分别的显现世间器情万法，都是普作我的体性，是觉性菩提心的妙力显现，因此，在不造作的平等性自性中自然成就，所以说没有什么需要取舍的。《甚深究竟》中说：世间和出世间的一切法，两者的基础确定是法身之体。境的显现是不确定的、多种多样的，因为没有取舍，所以诸法自然成就。如是宣说。第四，像这样，一切法都是菩提心的体性，对于这一点，如果不这样认识，而是执着于能取所取的不清净的法，从而努力去断除和遮止，那么即使经过三个大劫，也不会与超越了扬弃、修持、努力和成就的普作菩提心之我的相遇。意义是
English
There is no place more supreme than this. Likewise, my own nature is primordially the essence of Buddhahood, so by seeking and cultivating it, no fruit more excellent than before will be accomplished. Primordially luminous, uncompounded, abiding as the essence of the stainless Dharmakaya, purifying the obscuring stains from me will not make it pure, for there is no stain to be purified from the beginning. Therefore, transcending all objects of conceptual thought, what need is there to consider existence or non-existence, appearance or emptiness, permanence or annihilation, and so forth? Without looking at anything such as freedom from elaboration, absence of focus, or inexpressibility, the bodhisattva himself should know that there is nothing to be done. Do not proceed on any path other than the mind of enlightenment, my own nature, and know that all paths to be traversed will not be accomplished. Know that in my own nature, without purifying the stains to be purified through effort and practice, there are no obscuring stains. Do not abide in any extreme of rejection, practice, acceptance, or abandonment, but abide in a state that is separate from all objects of focus. For the mind of enlightenment is without the limits of elaboration and is completely beyond all realms of thought. Thirdly, in this way, even if the essence of the mind of enlightenment has no alteration or acceptance and rejection, why should one not purify all deluded fixations? Because all phenomena of existence and samsara, the environment and beings, which are discriminated by the clinging of grasping and being grasped by sentient beings, are the manifestation of the power of the all-creating, my own nature, the mind of enlightenment. Therefore, it is said that there is nothing to be accepted or rejected, as it is spontaneously accomplished in the uncreated nature of equality. From the 'Profound Completion': 'All phenomena of the world and beyond, the basis of both is definitely the essence of the Dharmakaya. The appearance of objects is uncertain and diverse, because there is no acceptance or rejection, all phenomena are spontaneously accomplished.' As it is said. Fourthly, in this way, since all phenomena are the essence of the mind of enlightenment, if one does not realize this and instead clings to the impure phenomena of grasping and being grasped, and strives to abandon and prevent them, then even for three kalpas, one will not meet me, the all-creating mind of enlightenment, who is beyond abandonment, practice, effort, and accomplishment. The meaning is