Chinese
是。您以享用自己的菩萨心来思考吗？心的享用之外根本不可能存在。如同先前的耗尽，享用后来的。先前解脱，享用后来的欲妙。因此，显现欲界享用之身。显现世间万象为色，是菩提心的色。色无定性，是各种化身。心性本自无生，从一中生出多种，因此，说无而生多种是化身。如是。因此，三界一切皆是菩提心，因此，从地狱和饿鬼等六道众生的痛苦，寒热、饥渴、愚痴、喑哑等，到诸神从自己的位置转移，堕落到较低的等级之间的痛苦，这些显现也都是菩提心的自性，因为众生不认识的缘故，仅仅显现为痛苦，实际上是诸佛无漏自生的安乐。因为佛与众生本来无二无别，所以诸佛的无漏安乐必须存在于众生的相续中。痛苦，就像把海螺当成黄色一样，仅仅是由于错觉而产生的臆测而已。如《牟帝伽珠鬘》中所说： 众生感受痛苦时， 是我安乐的自性。 此时若无苦乐之分， 我的功德便在此圆满。 如前所说： 三世诸佛那拉嘎处游荡， 十八地狱无生占据要塞。 饿鬼饥渴于甘露中嬉戏， 见恶心呕吐诸神享用甘露。 如是说。二是，如是，从菩提心中显现的一切法，从法性平等性中毫不动摇的道理，认识到之后，不执着于好坏取舍等，安住在无造作的平等性中，如实安住于法性离戏的境界中，便能自然解脱。三是直接指示自生智慧，有三：对境不执着，因此不累积任何善恶业和习气；本体不离法界，因此舍弃
English
Yes. Do you contemplate with the mind of a Bodhisattva enjoying itself? There is absolutely no enjoyment apart from the mind's enjoyment. Like the previous one being exhausted, enjoying the subsequent one. The previous one is liberated, and the subsequent one is the enjoyment of desirable qualities. Therefore, it is shown as the enjoyment body of the desire realm. The appearance of phenomena and existence as form is the form of the Bodhicitta. Form has no certainty; it is a variety of emanation bodies. Since the nature of mind is unborn and manifold arises from one, it is said that the emanation body arises as manifold while being non-existent. Thus it is. Therefore, all three realms are the mind of enlightenment. Therefore, from the suffering of the six classes of beings, such as hell beings and pretas, including heat and cold, hunger and thirst, foolishness and muteness, to the suffering of the gods moving from their own positions and falling to lower realms, all these appearances are also the very nature of the mind of enlightenment. Because sentient beings do not recognize it, it merely appears as suffering. In reality, it is the unconditioned, self-arisen bliss of the Buddhas. Since Buddhas and sentient beings are inherently inseparable, the unconditioned bliss of the Buddhas must be present in the continuum of sentient beings. What is called suffering is merely a mistaken imputation, like perceiving yellow in a conch shell. As it is said in the Garland of Pearls: When beings experience suffering, It is the very nature of my bliss. If there is no distinction between bliss and suffering at that time, My qualities are perfected in this. And as it was said before: The Buddhas of the three times wander in Naraka. The eighteen hells, unborn, seize the stronghold. The pretas, hungry and thirsty, play in the realm of nectar. Seeing vomit, the gods partake of nectar. So it is said. Secondly, having realized that all phenomena arising from the mind of enlightenment are unwavering from the state of the equality of dharmata, without clinging to good or bad, acceptance or rejection, etc., by abiding in the unconditioned equality, it is said that the natural state, just as it is, is liberated in its own place in the state of dharmata free from elaboration. Thirdly, directly indicating self-arisen wisdom has three aspects: not clinging to objects, thus not accumulating any good or bad karma and habitual tendencies; the essence not moving from the expanse, thus abandoning
Chinese
显示没有变迁和改变。显示自生智慧本身以觉与未觉开启轮回和涅槃的一切，如同意义的巨大虚空。第一点是：因此，一切法没有好坏取舍，从一开始就是自生智慧的单一自性。自生智慧的自身本体，远离一切能取所取的名相分别。因此，对于任何对境都不分别，并且任何因缘都无法改变，因为是如同虚空般的法性。因此，远离善恶业等习气的好坏功过，因为这些法不依赖于舍取、改造和改变，而是安住于法身无垢之中。第二点是：因此，不被善恶习气等沾染，自生非造作的本体，不被分别念所动摇的那个本身。所有精华的功德，如同太阳和光芒般无离无合地存在，但那个本身不希求也不安于接受，并且不舍弃或想要舍弃过失的分别念，因此不特意舍弃，但本来就安住于法身无垢的本体中，因此也没有过失的沾染。因此，对于功过持有舍取的看法等等，远离一切希望、恐惧、否定、肯定的分别念，因此不修持安乐，也无法舍弃痛苦，而是安住于远离苦乐取舍的如实法性中，从那之中本来就没有动摇地宣说了。同样地，对于自生智慧，也没有通过修道、行道等因缘而改变，从而越来越殊胜的法。也没有通过希望的念头去修持任何所修之物，从而通过接受而获得任何可得之法。第三点是：像这样，外内显有诸法的自性，法界菩提心之虚空如何生起的体相或方式是：例如，如同普作王菩提心之中，自生智慧光明之显现无间断地生起一样。从基界原始空性大离戏虚空般的境界中，自性显现无有穷尽，光明智慧的显现无勤任运地显现的比喻来表示，即使如此，意义上是相似的。
English
Showing no change or alteration. Showing that self-existing wisdom itself opens up all of samsara and nirvana through awareness and unawareness, like the great expanse of the sky of meaning. The first point is: Thus, all dharmas have no good or bad, acceptance or rejection, and from the beginning are the single nature of self-existing wisdom. The very essence of self-existing wisdom is free from all conceptualizations of subject and object, name and sign. Therefore, it does not conceptualize any object, and no condition can change it, because it is the dharmata like the sky. Therefore, it is free from all the merits and faults of good and bad habitual tendencies of karma, virtue, and sin, etc. Because all these dharmas do not depend on abandoning, accepting, correcting, or changing, but abide in the stainless dharmakaya itself. The second point is: Therefore, that which is not stained by good or bad habitual tendencies, the self-existing, unconditioned essence, which is unmoved by conceptual thought. All the qualities of the essence exist inseparably like the sun and its rays, but that itself does not desire or accept it, and does not abandon or want to abandon the faults of conceptual thought, so it does not deliberately abandon them, but from the beginning it abides in the essence of the stainless dharmakaya, so there is no stain of faults. Therefore, seeing acceptance and rejection in merits and faults, etc., is free from all conceptual thoughts of hope, fear, negation, and affirmation, so it does not cultivate happiness, and suffering cannot be abandoned, but it abides in the dharmata as it is, free from the acceptance and rejection of happiness and suffering, and it is said that it has never moved from that. Similarly, for self-existing wisdom, there is no dharma that changes from higher to higher through the causes of practicing the path, walking the path, etc. There is also no dharma that is attained by cultivating something to be cultivated with a mind of hope and thus obtaining it by accepting it. The third point is: Like this, the nature of the outer and inner phenomena of existence, the characteristics or ways in which the dharmadhatu, the sky of bodhicitta, arises, is: For example, it is like the unobstructed arising of the appearance of the self-existing wisdom, the clear light, from the all-creating king bodhicitta. From the state of the basic realm, the great primordial emptiness, the sky-like state free from elaboration, the self-radiance is unceasing, and the appearance of clear light wisdom arises effortlessly, which is shown by example, but in meaning it is similar.
Chinese
仅仅是名言而已，显现为轮回涅槃的诸法之自性，乃是自生智慧的游舞，是光明不灭的显现，因此，境与有境是各别的，如是宣说。第二，宣说下乘未证悟之过失有四：声闻缘觉以断除和遮止而未证悟之过失；菩萨以二谛各自修习而未证悟之过失；外道以三续之次第，以三摩地仪轨修习而未证悟之过失；内道密宗二部以方便智慧生圆次第之勤作而未证悟之过失。第一，如是显现轮回涅槃之诸法，并非如其所显现般各自截然成立，而是诸法法性平等性，是自生智慧一味之自性，因此，无可取舍。然而，声闻缘觉之乘的行者们，对于自生智慧法性大平等之唯一境，见为能取所取和应取应舍之其他各别之法，未能了知是自生智慧之自性，而将内外显现之诸法执着为痛苦之自性，因此，断除和遮止法性菩提心，因此，不会与自生智慧相遇，对于视觉性菩提心之自性为断除和遮止之境的具心者们，莫说现量证悟自生智慧，就连名字也不会听闻，如是宣说。第二，如是，名相菩萨之乘的行者们，视菩提心之自性显现为显现轮回之相的诸法为不净轮回之法，从而安立胜义谛和世俗谛二者，并且以胜义谛无生和世俗谛如幻之二种方式勤奋修习自生智慧之显现，然而，即使经过三大阿僧祇劫，也会障碍和不能证悟法性菩提心之自性不可修习之实相，如是宣说。第三，外道三续之乘的行者们，将显现之诸法
English
It is merely a verbal expression; the very essence of the phenomena appearing as samsara and nirvana is the play of self-arisen wisdom, the unceasing manifestation of clear light. Therefore, the object and the subject are different, as it is said. Secondly, there are four faults of not realizing by the lower vehicles: the fault of not realizing by the Hearers and Solitary Realizers due to abandonment and cessation; the fault of not realizing by the Bodhisattvas due to cultivating the two truths separately; the fault of not realizing by the external Tirthikas due to meditating on the stages of Samadhi rituals with the three continuums; the fault of not realizing by the internal Mantrayana's two divisions due to the effort of skillful means and wisdom, generation and completion stages. Firstly, all phenomena appearing as samsara and nirvana are not established separately as they appear, but all phenomena are the nature of the equality of Dharmata, the self-nature of one self-arisen wisdom, so there is nothing to be abandoned or adopted. However, the Hearers and Solitary Realizers see the sole object of the self-arisen wisdom, the great equality of Dharmata, as different phenomena to be grasped and abandoned, and do not recognize it as the essence of self-arisen wisdom. They grasp the external and internal phenomena of existence as the nature of suffering and its origin, and therefore abandon and prevent the Dharmata Bodhicitta. Therefore, they will not encounter self-arisen wisdom. For those with minds who view the nature of awareness, Bodhicitta, as an object of abandonment and cessation, not only will they not realize self-arisen wisdom directly, but even the name will not be heard, as it is said. Secondly, similarly, the followers of the characteristic Bodhisattva vehicle, viewing the nature of Bodhicitta appearing as the appearances of samsara as impure samsaric phenomena, establish the two truths, ultimate and conventional, and diligently cultivate the appearance of self-arisen wisdom in two ways: the ultimate truth as unborn and the conventional truth as illusory. However, even after three countless eons, they will be hindered and unable to realize the nature of Dharmata Bodhicitta, the reality that cannot be cultivated, as it is said. Thirdly, the followers of the external Tirthika vehicle of the three continuums view the phenomena of existence as
Chinese
对于那些因所展示的（法）而感到满足的人们，三身佛陀们没有展示这无误、秘密、无上的大教言，即无勤作之义。如果因果乘的引导之教言，在胜义谛上没有错谬且不欺骗，而在世俗谛上具有错谬和欺骗的自性，这样以差别取舍的自性来展示，通过对真假二者或二谛进行取舍的方式来引导，仅仅这样就使众生的意识感到满足。因此，在漫长的无数劫中，安住于对真假二者进行取舍和扬弃的道路上，就无法证悟那无取舍、无勤作的法性菩提心。为了遣除这样的过失，请向其他应化众生展示和教导这《普作王》的决定之教言，此教言具有超越因果勤作的自性。第二部分有三点：与无勤作之精华道相遇而无需行道的功德；因见到无修法身的自性而从生圆次第执心的疾病中解脱的功德；因获得不寻自成的见解而超越发心修持行道的防护界限的功德。第一点是：如上所述，因为进入因果引导之道的缘故，在无数劫中都无法与精华之义相遇。因此，首先要无误地展示自己心性的本来面目，即自生智慧。这样，通过如实展示心性的自生智慧，就能与那无误的、法性无为之道路相遇，无需依赖道地的修持，当下就能安住于那无勤作之地，或远离一切勤作的普贤无别之地。因此，与那无需寻找其他成佛之果的甚深近道，以及与具缘之人相遇，如是宣说。第二点是：同样，在直接证悟大圆满的心性自生智慧之后，无需像下乘那样修持生圆次第等专注的禅定，因此无需执心。