Chinese
因此，这表明了舍弃一切造作菩提心。如《甘露精华》中所说：“舍弃三时也舍弃我，成就五身也舍弃我，舍弃五毒也舍弃我，舍弃无明也舍弃我，成就智慧也舍弃我，舍弃分别念也舍弃我，成就法性也舍弃我，舍弃轮回也舍弃我，成就涅槃也舍弃我，舍弃有情也舍弃我，成就佛陀也舍弃我。”就像这样说的。第五，如果有人认为，既然舍弃了所应舍弃的垢染，为何要舍弃菩提心呢？难道不应该净化它吗？这是因为，那些显现为所应舍弃的自性，即能取所取、烦恼之法，实际上并没有成立为所应舍弃之法，而是智慧自性的光明、菩提心的力量，显现为无碍之相。因此，经中说，即使舍弃了这些，也是舍弃了一切造作菩提心的自性。第三，对于如实之性，没有可以修改之处，这有五点：诸法无有实物之相，本来无谬，超越勤作与成就，作为是菩提之大障碍，安住于法之精要，成为一切汇聚之秘密殊胜。第一，大菩萨，如是心要菩提心，乃是显有轮回涅槃诸法无余一切之造作之王。如是之造作菩提心所造作的一切诸法，皆是菩提心本自解脱，非造作之自性，除此之外，没有作为实物之相的法。菩提心乃是本来即无谬，如是之自性，无作任运成就之体性，因此超越一切对境、相状、心识之行境。又云：显现为何，存在为何，一切皆是菩提心之显现。除了心之外，没有其他法。如何显现的诸法，生起也是从菩提心生起，造作也是菩提心所造作，显现也是显现于菩提心，汇聚也是汇聚于菩提心，圆满也是圆满于菩提心，是也是菩提心本身。菩提
English
Thus, it is shown that abandoning is the abandoning of the all-creating Bodhicitta. As it says in the Nectar Essence Drop: "Even abandoning the three times is abandoning me. Even accomplishing the five bodies is abandoning me. Even abandoning the five poisons is abandoning me. Even abandoning ignorance is abandoning me. Even accomplishing wisdom is abandoning me. Even abandoning conceptualization is abandoning me. Even accomplishing Dharmata is abandoning me. Even abandoning samsara is abandoning me. Even accomplishing nirvana is abandoning me. Even abandoning sentient beings is abandoning me. Even accomplishing Buddhahood is abandoning me." It is as it is said. Fifth, if one wonders why Bodhicitta is abandoned by abandoning the stains to be abandoned, and whether it is not purified itself, it is like this: those natures to be abandoned, the phenomena of grasping and clinging and afflictions, are said to be the unobstructed manifestation of the light of the nature of awareness itself, the power of Bodhicitta, without being established as phenomena to be abandoned in reality. Therefore, it is said that even abandoning them is abandoning the nature of the all-creating Bodhicitta. Third, there are five aspects to the unmodifiable nature of things as they are: phenomena are without substantial characteristics, primordially unerroneous, beyond effort and accomplishment, activity is a great obstacle to enlightenment, it is taught as the essence of reality, and it is the supreme secret of all convergence. First: O great Bodhisattva, the essence of Bodhicitta is the king who creates all phenomena of existence, samsara, and nirvana without exception. All the phenomena created by such an all-creating Bodhicitta are nothing other than the nature of Bodhicitta, which is primordially liberated and uncompounded, and there is nothing that has been made into a phenomenon of substantial characteristics. Since Bodhicitta is primordially unerroneous from the very beginning, it is the nature of Suchness, the spontaneously accomplished essence without fabrication, and therefore it transcends all objects, characteristics, and objects of mind. Also, it says in Yang 'Byed: "Whatever appears, whatever exists, all are appearances of Bodhicitta. There is no other dharma apart from mind. All the dharmas that appear, even if they arise, arise from Bodhicitta. Even if they are made, they are made by Bodhicitta. Even if they appear, they appear to Bodhicitta. Even if they converge, they converge into Bodhicitta. Even if they are perfected, they are perfected in Bodhicitta. Even if they are, they are Bodhicitta itself. Bodhi"
Chinese
如母之法性，无显现而遍一切，无寻觅而任运成，无行履而镇诸地，无作而摄诸业。如是。第二，如是，一切法之自性乃菩提心之体性，而菩提心乃本初离戏绝言之体性，任运成就之基之佛，无谬误之本元大有之自性，故自之体性本初无错谬或无谬误。如是，无错谬之法性，自生之智慧，乃无别大乐法身，唯一明点之自性。唯一明点，此亦仅是词句之表达，然于义上，连名号亦未成立之故，于此不附加真实涅槃与虚假轮回之法等语。如是，于真假等任何亦无，故云依于不谬之真实因之道，而成就果位佛陀等一切勤作皆超离，于无作离念大有之自性中，当修持“拉”。如前云：一法之行相，乃修持大“拉”之口诀，彼亦当如是知。一法之名亦无，唯一亦超离一，超离之义不可说，超离之义不可示，超离之义无乐，超离之义不可取，超离之义无欲，超离之义无作，超离之义不可寻，超离之义不可破，超离之义不可立，超离之义无可取，超离之义无可舍，超离之义无可断，超离之义不可修，超离之义不可行，超离之义不可护，超离之义无所求，超离之义不可行，超离之义不可得，无亦超离彼，于彼无须作意，于彼心不可取，于彼意不可改，于彼无涉与不涉。如是等所说，如是，无有执着与取舍，希冀与恐惧，勤作与成办等，当修持“拉”。第三，若
English
Like the nature of a mother, it pervades all without appearance, spontaneously accomplished without seeking, subdues all lands without traversing, and seizes all actions without doing. Thus it is. Secondly, thus, the nature of all phenomena is the essence of the mind of enlightenment, and the mind of enlightenment is the essence of the primordially unelaborated, inexpressible, spontaneously accomplished ground of the Buddha, the unerring great original being. Therefore, one's own essence is primordially without error or unerring. Thus, the unerring nature, the self-arisen wisdom, is the indivisible great bliss, the nature of the Dharmakaya, the single bindu. The term "single bindu" is merely a verbal expression, but in reality, even a name is not established. Therefore, one does not attach labels such as true Nirvana and false Samsaric phenomena to it. Thus, since there is nothing such as truth or falsehood, it is said that all efforts to attain the state of Buddhahood, based on a path that relies on a true and unerring cause, are transcended. One should practice "La" in the nature of great non-action, beyond mind. As it was said before: The characteristic of doing one thing is the instruction of practicing the great "La". This should be understood as follows: There is not even a name for doing one thing. The one itself is beyond one. The meaning of transcendence cannot be spoken. The meaning of transcendence cannot be shown. The meaning of transcendence has no happiness. The meaning of transcendence cannot be grasped. The meaning of transcendence has no desire. The meaning of transcendence has no action. The meaning of transcendence cannot be sought. The meaning of transcendence cannot be refuted. The meaning of transcendence cannot be established. The meaning of transcendence has nothing to take. The meaning of transcendence has nothing to discard. The meaning of transcendence has nothing to abandon. The meaning of transcendence cannot be meditated upon. The meaning of transcendence cannot be practiced. The meaning of transcendence cannot be protected. The meaning of transcendence has no seeking. The meaning of transcendence cannot be traversed. The meaning of transcendence cannot be attained. Even non-existence is beyond that. There is nothing to do with the mind in that. The mind cannot grasp that. The intellect cannot alter that. There is no involvement or non-involvement in that. As it is said, one should practice "La" without any clinging, grasping, hope, fear, effort, or accomplishment. Thirdly, if
Chinese
也就是说，不依赖于因缘和努力，一切法从一开始就已显现圆满，成为佛的自性，基础圆满，自然成就。因此，超越了一切取舍和努力，这就是从无明开始的意义。如果认为通过舍弃、阻止、修习、转变等努力和行为来修习道路，就能成就前所未有的新成果，那就是把心性自生的智慧、自然成就的原始佛放在自己身边，而向其他地方寻求佛的果位，即使寻找无数劫也无法找到。因此，没有什么比这更能障碍显现普贤菩提心的自性面容了。第四，正因为一切努力都会成为菩提的障碍，所以不要有希望和恐惧，也不要进行任何行为和努力，而是要保持不造作的本然状态。也就是说，心性自生的智慧不住于任何戏论的边，不缘于任何对境，也没有任何思虑。从一开始就超越了思虑的范畴，自然安住于不可思议、平等自性的法性广大之境。如此，心性从一开始就已成为无分别法身的自性，因此不再生起需要努力的行为之心，谁安住于无勤大乐之义，那么这个人就与宣说一切法之精髓的普贤我无二无别，这个人就会立即成佛。第五，如此成为一切法之精髓的心性自生智慧，不作任何自他之利，这表明远离了一切行为、努力和修习的分别念。一切法融为一体的自性，法性菩提心，轮回涅槃一切都融为一体的精髓，由于轮回涅槃一切都无异于菩提心的自性，即使不观察能见所见、能观所观二者的状态，三世诸佛的心，也在明觉菩提心的界限中，以无碍显现的方式清晰而无迁变地安住。同样，烦恼等
English
That is to say, without relying on causes, conditions, and effort, all phenomena are manifest and complete from the very beginning, becoming the nature of the Buddha, the basis is complete, and naturally accomplished. Therefore, it transcends all acceptance and rejection and effort, which is the meaning from ignorance. If one thinks that by practicing the path through efforts and actions such as abandoning, preventing, practicing, and transforming, one can achieve a new result that has never existed before, then one is placing the self-born wisdom of mind, the naturally accomplished primordial Buddha, by one's side, and seeking the fruit of Buddhahood elsewhere, even if one searches for countless kalpas, one will not find it. Therefore, there is no greater obstacle to manifesting the self-face of the All-Creating Bodhicitta than this. Fourth, precisely because all efforts become obstacles to Bodhi, one should not have hope and fear, nor should one engage in any action or effort, but rather maintain an unfabricated natural state. That is to say, the self-born wisdom of mind does not abide in any extreme of elaboration, does not rely on any object, and has no thoughts whatsoever. From the very beginning, it has transcended the realm of thought and naturally abides in the vast realm of Dharmata, the inconceivable, equal nature. Thus, since the nature of mind has been the nature of the non-conceptual Dharmakaya from the very beginning, the mind of needing to make efforts and actions no longer arises, and whoever abides in the meaning of effortless great bliss, then that person is inseparable from the All-Creating I, who proclaims the essence of all phenomena, and that person will immediately become a Buddha. Fifth, the self-born wisdom of mind, which has become the essence of all such phenomena, does not benefit self or others in any way, which shows that it is free from all thoughts of action, effort, and practice. The nature in which all phenomena are integrated, the Dharmata Bodhicitta, the essence in which all of Samsara and Nirvana are integrated, since all of Samsara and Nirvana are no different from the nature of Bodhicitta, even if one does not observe the state of the seer and the seen, the observer and the observed, the minds of all the Buddhas of the three times are also clear and unchangingly abiding in the realm of awareness Bodhicitta in an unobstructed and manifest way. Similarly, afflictions, etc.
Chinese
未被任何事物遮蔽，法界菩提心之广阔虚空中，众生之心亦显现明了，然菩提心之自性，离于目标与戏论，如虚空般广大，无从捕捉其本质，故无人得见，是为至极秘密之法性。因此，不应期望通过行为、禅修等方式去见证和领悟它，而应知未见即是见之至高，安住于无为任运之状态。如《甘露精华》所言：我于一切显现存在中显现，虽于一切显现，然无人见我，安住于未见之状态。我遍布一切器情世间，虽遍布一切，然无从捕捉，安住于不可捕捉之状态。我乃一切之本体，虽无本体，然无成实，安住于无成实之状态。我已分离一切，然无分离者之念，安住于未分离之状态。我于一切中显现，然一切皆不变我之显现，安住于不显现之状态。如是等等所示。第四，宣说本然无为之功德，分三：以胜义无生而本自存在，故不需初始成办之佛陀功德；以五义本自任运圆满，故不需当下努力成办之利益；以本自具足圆满，故不需当下寻觅成办之利益。第一，嗟！大菩萨谛听！一切法于法界菩提心之广阔中本自解脱，已然解脱而无须再次解脱，故普作王我已为一切众生之利益，于初始本元之时便已成办。如是，普作王我已将三界六道一切有情之恒常安乐，安置于不变之义，即本初清净普贤王如来之地，以未经勤作而本自超越之方式。不舍轮回而本初清净，不需成办涅槃而任运成就之事已然成办，故如今其他众生无需再作取舍因果等任何行为，因其自性已本自成办，无需依赖其他因缘，此乃普作王我之决定之语。