Chinese
未加修饰的语言是语的瑜伽。未加修饰的忆念是意的瑜伽。如是说。第二，因此，如实证悟觉悟之心，于彼状态不作改造、扬弃、取舍，安住于未加修饰的自处状态，则业、风、分别念原本不动之心性，自生之智慧，未加修饰任运成就之实相如实显现。如是如实见智之瑜伽士，彼即安住于自性本然之禅定河流相续之等持，或法身不变之意，他人无从改造。如是不以扬弃取舍勤作而寻求，心性自生之智慧安住于自性本然，如是安住之瑜伽士，三时诸佛未加修饰任运成就之义亦得成就。如前所说，三身与三时之诸佛皆不离自心性自生之智慧。当觉悟之心显现之时，一切诸佛之意亦得显现成就。因此，安住于无需修持观修本尊、持诵明咒等身语意之事业，则一切诸佛之事业无需寻求任运成就。因此，通达一切事业所极力显示之义，则无需特意修持四种事业，一切事业原本成就。如是，不作任何作为，安住于未作如是之状态，则普作法身之意自然安住于未加修饰之如是性。第三，如是，于法性如是性普作法身之意如是，不作改造、扬弃、取舍，安住于未加修饰自处自住之彼，则一切法之实相，无谬无改之自性，心性自生之智慧，如是性如是者，彼将得以成就。何以故，心性自生之智慧称之为如是性？如是，此之所谓“如是”，乃诸法之实相。
English
Unmodified speech is the yoga of speech. Unmodified mindfulness is the yoga of mind. Thus it is said. Secondly, therefore, because of that, the mind of enlightenment, having realized its true nature, remains in its unmodified, natural state without alteration, rejection, or acceptance. The very nature of mind, the self-arisen wisdom, which is never moved by karma, winds, or discursive thoughts, manifests as it is, spontaneously accomplished and unmodified. Thus, the yogi who sees the true nature of awareness as it is, naturally abides in the samadhi of the continuous river of meditation, or in the unchanging intention of the Dharmakaya, which no one can alter. Thus, without seeking through rejection, acceptance, effort, or accomplishment, the self-arisen wisdom of mind remains in its own true nature. The yogi who abides in this way also accomplishes the meaning of the unmodified, spontaneously accomplished intention of the Buddhas of the three times. As stated above, all the Buddhas of the three bodies and three times are none other than one's own self-arisen wisdom of mind. When the mind of enlightenment manifests, the intention of all the Buddhas is also manifestly accomplished. Therefore, abiding without having to accomplish any of the activities of body, speech, and mind, such as meditating on deities or reciting mantras, all the activities of the Buddhas are spontaneously accomplished without seeking. Therefore, understanding the meaning that all activities supremely reveal, one does not intentionally accomplish the four activities, for all activities are already accomplished from the beginning. Thus, without doing anything, remaining in the state of non-doing as it is, the intention of the all-creating Dharmakaya naturally abides in the unmodified suchness. Thirdly, thus, in the suchness of the Dharmata, the intention of the all-creating Dharmakaya being as it is, whoever does not alter, reject, or accept, but remains in the unmodified, natural, and self-abiding state, will accomplish the true nature of all dharmas, the unerroneous and unaltered self-nature, the self-arisen wisdom of mind, suchness as it is. Why is the self-arisen wisdom of mind called suchness? Thus, the term 'such' refers to the reality of all dharmas.
English
That which is called "unmistaken" is what is being referred to. "As it is" means that such a state remains in its own nature, without being altered in any way, existing as it is. "Itself" refers to what is the ultimate, unmistaken, and unaltered essence of all such dharmas? It is this self-arisen wisdom of mind that does not arise from any cause, condition, effort, or fabrication. In order to express it with a definitive term, such an expression is used. Therefore, such a dharmata, suchness, awareness, self-arisen wisdom, is the very nature of the Coemergent Body, the All-Creating King (cho sku kun byed rgyal po). Therefore, there is no other Buddha Dharma to be sought apart from it." Thus it is said. The title of the chapter is: The Explanation of the Forty-Seventh Chapter, "In the Mind of Enlightenment, the All-Creating King, there is no activity to be sought." ༈. The eighth meaning, the forty-eighth chapter establishing the self-arisen wisdom of mind as the realm or basis of all dharmas, is divided into two: the teaching and the explanation. The first: After thus showing that the activity of the Great Perfection cannot be cultivated, the Mind of Enlightenment, the All-Creating King, declares that the basis from which all the dharmas of samsara and nirvana arise and appear is the All-Creating itself. The second is divided into three: the All-Creating is shown as the basis of all dharmas; the six bases of effort and fabrication do not see it; the six bases of non-fabrication and naturalness show that suchness is spontaneously accomplished. The first is divided into two: a brief presentation of the essence of the three natures; and a detailed explanation. The first: Emaho! Great Bodhisattva, listen to this reason why the teacher, the All-Creating, is the basis of all dharmas. In this, the All-Creating, I am the mind of enlightenment, the awareness of the reality of all things as they appear. The heart essence, the mind of enlightenment, is the basis of all dharmas without exception. And how is that? From the three aspects of the All-Creating, my nature, emptiness, clarity, and compassion, arise all the perfect dharmas of the Victorious Ones, the three bodies, the teacher's retinue, and the teachings. Therefore, the mind of enlightenment has a perfect necessity.
Chinese
所有身体都是坛城和会众。这是它的意思。第二，什么是能作菩提心的三种自性呢？应当这样了解三种自性：心髓菩提心的自性，本来无生，远离一切戏论边的空性，譬如镜子的黑色表面或灰烬；它的本体是自生智慧的光芒，无有阻碍，能显现一切现象的层面，如光明清澈的智慧镜子的光芒；像这样显现的光芒不间断的能量，从中生起游舞的奇迹，六聚境的显现，不定且多样地出现，如影像真实显现一般。这三者是三身的教法和导师，也是圆满三宝的基础。这是如何理解的呢？能作菩提心的自性，不是从任何因缘所生，本来无生的体性，广大的空性，如是性，远离一切戏论的自性中，三身导师的三者，为了适应所化众生的根器，宣说了法的根本，显现了圆满的教法。因为教法，一切殊胜的法的所诠，是诸法自性本来无生的法性，如是性。本体是自生智慧，没有被能取所取分别念所遮蔽，一切现象不间断，能显现的层面，清明的智慧，从它的自性中，显现了圆满的三导师的自性。因为一切法的自性是心性自生智慧的显现，从不间断的光明中显现，必须宣说。心髓菩提心的自性，从本来无生的状态中，显现为生起奇迹的能量，显现为各种现象的本体中，显现了三身导师三者的眷属的自性，这三种都是圆满显现的。三世的佛陀和十地的菩萨，以及三界的一切众生，都是菩提心不间断的能量的游舞显现。
English
All bodies are mandalas and assemblies. That is its meaning. Second, what are the three natures of the all-creating Bodhicitta? The three natures should be understood as follows: The nature of the heart-essence Bodhicitta, which is primordially unborn and free from all extremes of elaboration, is emptiness, like the black surface of a mirror or ashes; its essence is the unobstructed radiance of self-arisen wisdom, the aspect of clear light wisdom from which all phenomenal appearances can arise, like the radiance of a wisdom mirror; and like that, the uninterrupted energy of the arising radiance, from which the miracle of the arising play manifests, the appearance of the six aggregates of objects, appearing indefinitely and diversely, like images appearing vividly. These three are the teachings and teachers of the three kayas, and are also shown to be the basis of the three perfect assemblies. How is this understood? The nature of the all-creating Bodhicitta, not born from any cause or condition, the nature of primordial unbirth, the great emptiness, suchness, from the nature free from all elaboration, the three teachers of the three kayas, in accordance with the minds of those to be tamed, proclaimed the root of the Dharma, and the perfect teaching appeared. Because the teaching, the ultimate object of all the sacred Dharmas, is the nature of all phenomena, the unborn Dharma nature, suchness. The essence is self-arisen wisdom, not obscured by grasping and clinging, and the aspect of clear wisdom from which all phenomena appear uninterrupted, from its nature, the nature of the perfect three teachers appears. Because the nature of all phenomena is the appearance of the self-arisen wisdom of mind itself, appearing from the uninterrupted light, it must be proclaimed. The nature of the heart-essence Bodhicitta, from the state of primordial unbirth, appearing as the energy of arising miracles, in the essence of appearing as various phenomena, the nature of the retinue of the three teachers of the three kayas appears, all three appearing perfectly. All the Buddhas of the three times, the Bodhisattvas of the ten bhumis, and all sentient beings of the three realms, are the play of the uninterrupted energy of Bodhicitta.
Chinese
因此之故。二者分为三：略说、广说、总结。第一：嗟！大菩萨，三世诸佛导师如何开示勤作之六基，请谛听。彼等导师普作，我之自性乃是法性自生之智慧，唯一自性，然从心髓菩提心，我之功用显现无间断之分中，显现之三身导师三种，从法性无生之功用中，生起变化之神变，于三身各自之眷属众三种，随顺各自之业与根器等，于普作我之法性，如是唯一真如中，为了证悟，次第之方法，见与誓言等六基，开示为各别勤作之自性。第二，广说分为六：以见视境而未见真如；以执持有相之誓言而从真如中退失；以星宿占卜寻求事业而不能成就真如；以上下次第行道而不能到达真如；以上下次第修持地道而不能通达真如；以智慧视境而不能证见真如。第一：那么，三身导师们所开示的具有勤作之六基是什么样的呢？ 如此，三身导师们的开示，总而言之是决定获得之六乘，如此具有勤作之六乘，各自所确立的普作王之自性，法性真如，不作为能见法性之义的基础。如此，从菩提心以二无我而确立，到阿努瑜伽以界与智无别而确立之间，决定获得之六乘，所要确立之基础或所缘境，是法性真如之故。然而，那些下部乘者，没有证悟法性不是能见与所见二者，而是将真如视为所要确立之境，以有境之识各自分别与观察
English
Therefore. The second has three parts: brief explanation, detailed explanation, and conclusion. First: O great Bodhisattva, listen to how the teachers of the three Kayas, the victorious ones, have taught the six foundations of diligent effort. Furthermore, the teacher, the All-Creating One, my nature is the nature of the sole self-born wisdom of Dharmata, but from the essence of the Bodhicitta, from the uninterrupted aspect of the manifestation of my activity, the three kinds of teachers of the three Kayas manifest. From the activity of the unborn Dharmata, the miraculous transformations that arise, to the three kinds of assemblies of retinues of the three Kayas respectively, in accordance with their respective karma and capacities, etc., in this sole Suchness, the Dharmata of the All-Creating One, the six basic steps of the method of realization, such as view and samaya, are taught as the nature of distinct diligent effort. Second, the detailed explanation has six parts: not seeing Suchness by viewing the object; falling away from Suchness by keeping samayas with limitations; not accomplishing Suchness by seeking activities through astrology; not reaching Suchness by traversing the path in an upper and lower order; not mastering Suchness by practicing the bhumis in an upper and lower order; and not seeing Suchness by viewing wisdom as an object. First: So, what are the six basic steps with diligent effort taught by the teachers of the three Kayas like? Thus, the teachings of the teachers of the three Kayas, in short, are the six vehicles of definite attainment. Such six vehicles with diligent effort do not serve as the basis for seeing the meaning of Dharmata, the view established by each of the natures of the All-Creating King, Dharmata Suchness. Thus, from the Bodhicitta establishing the two selflessnesses to Anuyoga establishing the indivisibility of Dhatu and Jnana, the basis or object to be established by the six vehicles of definite attainment is Dharmata Suchness. However, those lower vehicles, without realizing that Dharmata is not the two of seer and seen, but viewing Suchness as an object to be established, individually discriminate and examine with the consciousness of an object possessor.