Chinese
因此，如果认识到当下心性自生本智原本无生，那么就显示了所有显现存在的法都将解脱为无生本来清净的伟大自性。因此，在本初清净原始空性，法性真义的虚空，远离局限和偏颇的广阔空间中，觉性的力量显现无碍，如金翅鸟翱翔般的奇妙空色幻化游舞中，没有任何事物可以被确立为具有自性的法。因此，教导要证悟心与事物二者无别。同样，在法性离戏如海般的空间中，觉性力量无碍，如金鱼般游动，但也没有任何事物可以被确立为心与事物的法。因此，教导要证悟为自生本智的唯一自性。如狮子圆满大势续中说：法性不变离戏如海中，本初清净离心金鱼游动。空性本体二者无别自生俱生智，法性离名之虚空中，无相之境自显金翅鸟翱翔，非造作自生之乐生起。等等如是宣说。第二，教导他人之理有二，略说和广说。第一，略说：唉！金刚萨埵导师一切造者国王我以五圆满象征的一切法，证悟为法性无生，觉性菩提心的自性。如是，金刚萨埵你也要将轮回涅槃的一切法，证悟为原本无生，法性原始大空性的自性。如是教导。第二，广说有二：若未证悟种种显现为无生唯一，则教导对法性之义愚昧。如梦中种种在睡眠中为一，以圆满象征，教导显现存在轮回涅槃的一切法在无生之中为一味。第一：如上所说，如果金刚萨埵没有如是证悟一切法为法性无生唯一的自性，那么一切造者我的自性觉空生
English
Therefore, if one realizes that the present mind-essence, the self-arisen wisdom, is originally unborn, then it is shown that all phenomena of appearance and existence will be liberated into the nature of the great unborn, primordial purity. Therefore, in the vast expanse of primordial purity, original emptiness, the sky of the meaning of reality, free from limitations and partiality, the unobstructed display of the power of awareness, like a golden garuda soaring, all the wondrous empty forms that arise as a magical play, there is nothing that can be established as a self-existent dharma. Therefore, it is taught to realize the non-duality of mind and objects. Similarly, in the space of reality, which is free from elaboration like an ocean, the unobstructed power of awareness moves like a golden fish, but nothing can be established as the dharma of mind and objects. Therefore, it is taught to realize the single nature of self-arisen wisdom. As it is said in the Lion's Perfect Great Power Tantra: In the unchanging, non-elaborate ocean of reality, the golden fish of primordial purity, free from mind, moves. The essence of space, non-dual, self-arisen, co-emergent wisdom is attained. In the sky of reality, free from names, in the realm of no characteristics, the self-appearance of the golden garuda soars. Unfabricated, one's own bliss arises. And so on, as it is taught. Secondly, the way to instruct others has two aspects: brief instruction and detailed explanation. First, the brief instruction: Alas! Vajrasattva, the teacher, the all-creating king, I myself, having realized all dharmas symbolized by the five perfections as the nature of unborn reality, the essence of awareness, bodhicitta. Likewise, Vajrasattva, may you also realize all the dharmas of samsara and nirvana as the nature of originally unborn, the great emptiness of reality. Thus, it is taught. Second, the detailed explanation has two aspects: If one does not realize the manifold appearances as the single unborn, then one is taught to be ignorant of the meaning of reality. Just as the manifold dreams are one in the state of sleep, symbolized by the perfections, it is taught that all the dharmas of appearance, existence, samsara, and nirvana are of one taste in the unborn state. First: As stated above, if Vajrasattva does not realize all these dharmas as the single nature of unborn reality, then the self-awareness emptiness of the all-creating me
Chinese
如果不能证悟无有能立所立二取的菩提心之实相，如果不能证悟我——普作之自性，无生且不可思议，那么，观、行、坛城、誓言等十种自性，实际上就是一切诸法的精髓，与普作菩提心之自性无别。因此，所谓“精髓之十种自性”，也不能证悟为本来解脱、无生，而会陷入迷惑。因此，如果不能真正领会大圆满的智慧，就不能如实证悟诸法的法性。同样，对于十种自性的意义，即无生、无作、无求之自性，如果有人迷惑而不能证悟，那么，这十种自性本来就是不求而任运成就的，现在却认为可以通过勤作来修持，那么，他怎么能证悟普作菩提心的这十种经续呢？因此，要证悟法性菩提心的实相，即无生、离戏、超言。这是教诲。第二部分：唉！导师普作，如同我所显现的一切诸法都已显示为精髓菩提心之自性那样，菩萨金刚你也同样去证悟吧！也就是说，要像证悟我——普作之自性，心性自生之智慧，无生、无作、本初之自性那样，去证悟轮涅一切诸法的自性。例如，梦中的种种显现，都无差别地处于睡眠的状态中一样，要去证悟法性无生之一味。那么，什么是轮涅之法呢？就像这样，从普作本身的自性三种显现中，自生的三身之导师三种，也要像我——普作证悟为无生那样，菩萨金刚你也要同样去证悟。同样，也要证悟三身之教法三种为无生。并且，也要证悟这些的眷属、处所和时间为无生。也要证悟过去、现在、未来三世的一切诸佛为无生。
English
If one cannot realize the state of Bodhicitta, which is without the duality of subject and object, and if you do not realize the nature of me, the All-Creating King, which is unborn and beyond conception, then the ten natures of view, conduct, mandala, samaya, etc., are in fact the essence of all dharmas, inseparable from the nature of the All-Creating Bodhicitta. Therefore, those said to be the "ten natures of essence" will also not be realized as primordially liberated and unborn, and will become confused. Thus, it is said that without truly understanding the wisdom of Dzogchen, one cannot realize the suchness of the dharmata of all dharmas. Likewise, if someone is confused and does not realize that the meaning of the ten natures is the nature of being unborn, free from action and seeking, then these ten natures are spontaneously perfect from the beginning without seeking, but now he thinks that they can be cultivated through effort, how can he realize these ten tantras of the All-Creating Bodhicitta? Therefore, realize the state of dharmata Bodhicitta, which is unborn, free from elaboration, and beyond expression. This is the instruction. The second part: Alas! Teacher, All-Creating King, just as all the dharmas that appear to me have been shown to be the nature of the essence Bodhicitta, so too, Bodhisattva Vajra, you should realize it in the same way! That is to say, just as you realize the nature of me, the All-Creating King, the self-born wisdom of mind itself, the unborn, unmade, primordial nature, so too, realize the nature of all dharmas of samsara and nirvana. For example, just as all the appearances in a dream are undifferentiatedly in the state of sleep, so too, realize the one taste of the unborn dharmata. So, what are the dharmas of samsara and nirvana? Like this, from the three manifestations of the nature of the All-Creating King himself, the three self-born teachers of the three kayas, just as I, the All-Creating King, realize them to be unborn, so too, Bodhisattva Vajra, you should realize them in the same way. Likewise, realize the three teachings of the three kayas to be unborn. And also, realize the retinues, places, and times of these to be unborn. Also, realize all the Buddhas who have gone, are going, and will go in the three times to be unborn.
Chinese
并且，由三界六道所包含的众生，也要证悟到自生智慧的本体中无生。以及地、水、火、风、空这五种外器，也要彻底证悟到法性无生的状态中。欲界、色界、无色界这三界，以及地下、地上、地上之上的这三种存在，其精华菩提心从无生的音声中，无碍地显现。显现之时，便如一切造者所证悟的那样，从无根无基的大法界无生中显现。五种欲妙的本体，色、声、香、味等等，五根的对境显现的五种景象，也如我所证悟的那样，从原始无生中显现，大菩萨您也要如此证悟。这是教导。在《实相宝藏》中说：犹如虚空广阔的界域中，外器内情四大如何变动显现，都是空性的形相，没有自性一样。菩提心显现的法也是如此。犹如幻化的影像如何显现，都是空性的自性，没有实体一样。显现的世间万法，在显现之时，从未离开菩提心，没有实体。犹如梦境未曾离开睡眠，显现之时没有自性一样。显现的轮回涅槃，在菩提心的状态中，如是未曾改变，没有实体和相状。如是所说，一切法在菩提心的界域中，只是无有显现空性的游舞，因此教导要证悟到本空离戏的大自性中。第三，总结要义分为二：宣说一切法无生，以及证悟此理而到达无生之界。第一，如是，一切法从原始以来就是无生的，是法性一味的自性，因为这个原因，被轮回、涅槃、道三种所包含的一切法，都是菩提心的自性。因此，所谓的菩提心，就是法身一切造者如来，因此，证悟到一切造者如来，自生智慧的本体，就是法性无生的自性。
English
Furthermore, may you realize that sentient beings encompassed by the three realms and six classes are unborn in the essence of the self-originated wisdom. And may you thoroughly realize that the five external elements—earth, water, fire, wind, and space—are also in the state of unbornness of reality. The essence of the three realms—the desire realm, the form realm, and the formless realm—and the three existences—below the earth, on the earth, and above the earth—arise as the unceasing play from the sound of unbornness of the heart of enlightenment. From the very moment of arising, may you realize it as the All-Creating One realizes it, showing the great groundless, rootless dharmadhatu as unborn. And may you, the great bodhisattva, also realize the essence of the five objects of desire—form, sound, smell, taste, and so on—the five aspects of the objects of the five senses, as I myself realize them, showing them as unborn from the very beginning. This is the instruction. From the Treasury of Precious Reality: Just as in the expanse of the light sky, whatever appears as the changing of the environment and beings, the four elements, is like an empty form, without inherent existence. Likewise, the appearance of the mind of enlightenment is also the same. Just as whatever appears as an illusionary image is of empty nature, without substance. All phenomena of appearance and existence, from the very moment of appearance, are not moved from the mind of enlightenment and have no substance. Just as a dream is not moved from sleep, and at the time of appearance, it has no inherent existence. The appearance of samsara and nirvana is in the state of the mind of enlightenment. As it is, it is unmoved, without substance or characteristics. As it is said, all phenomena are merely the play of non-existence, appearance, and emptiness in the expanse of the mind of enlightenment. Therefore, it is instructed to realize the great nature of primordial emptiness, free from elaboration. Third, summarizing the meaning has two parts: showing that all phenomena are unborn, and reaching the unborn realm by realizing that. First, thus, all phenomena are unborn from the beginning, and are the nature of one reality. For that reason, all phenomena encompassed by the three—samsara, nirvana, and the path—are the very nature of the mind of enlightenment. Therefore, what is called the mind of enlightenment is the dharmakaya All-Creating King himself. Therefore, realize that this self-originated wisdom of the All-Creating King is the nature of the unbornness of reality.
Chinese
第一， 唉，勇士金刚！所有法的自性在任何处都不成立，所以要好好地、不错谬地、如实地、现在就证悟超越能作、所作、勤作、造作之义。那么，什么是不错谬的意义呢？ 就像这样，作为所有所知诸法的根本或生源的普作菩提心，并非具有作为观看之境的所观和观看彼境的能观二者，而是法性离于分别念，安住于无戏论的唯一明点中。像这样，以无所观的自性，通达作为一切法之精华的菩提心，此乃本自解脱、无须去除和安立，无论何人证悟了它，那人就善为了知三世诸佛之究竟密意，普作菩提心我的自性。 如是，在《宝性轮续》中说： 心性犹如虚空， 不可思如虚空， 犹如虚空不可思， 智慧亦不可思。 什么也不思，安住自性， 是三世诸佛之见。 无所观，安住自性之见， 非是三世任何时， 是不变法界之见。 如是宣说。 第二，广说分三： 欲证悟心性普作者，总的来说，教导诸法不生为无所观； 教导普作是超越无境之见，不依赖于其他的教言； 阿底无二超越能见所见，教导无所见之义。 第一， 唉，如何显现为外内情器的一切诸法，所有这些从本以来，皆从如虚空般之基界中，如无基之空色游舞般显现。 如此显现之时，实际上普作菩提心与本初不生之体性无别，于一切时中安住。因此，无论谁想要不错谬地通达法性心要之义，就请证悟普作我之自性不生、离于戏论之理，并且也将如是证悟一切诸法之自性，如是菩提心之力所显现的一切法，那