English
Firstly, O valiant Vajra! Since the nature of all dharmas is not established in anything, therefore, realize well, without error, as it is, and now, the meaning that transcends action, agent, effort, and fabrication. So, what is the meaning that is without error? Like this, the All-Creating Bodhicitta, which is the root or source of all knowable dharmas, is not something that has both an object to be viewed and a subject that views that object, but rather it abides in a single, non-elaborate bindu, devoid of conceptualization and thought. In this way, whoever realizes this Bodhicitta, the essence of all dharmas, which has a nature beyond being viewed, as primordially liberated, without anything to be removed or established, has well understood the ultimate intention of all the Buddhas of the three times, the nature of my All-Creating Bodhicitta. Thus, in the Precious Wheel Tantra of Bodhicitta, it is said: The nature of mind is like the sky, It is not to be thought of as like the sky, Just as the sky is not to be thought of, So too is wisdom not to be thought of. Not thinking of anything, abiding in its own nature, Is the view of the Buddhas of the three times. The view of abiding in its own nature, without viewing, Is not any of the three times, It is the view of the unchanging realm. Thus it is said. Secondly, the extensive explanation has three parts: For those who wish to realize the nature of mind, the All-Creator, the general instruction is to view all dharmas as unborn and unobservable; The instruction that the All-Creator is beyond objectless view and does not rely on other teachings; The Ati non-duality transcends the object of view, and the instruction is on the meaning of non-seeing. Firstly, O, how all these phenomena that appear as the outer and inner world, the container and its contents, all arise from the beginning, from the expanse of the ground, like the sky, as a mere play of empty forms without a basis. And even at the time when they appear in this way, in reality, the All-Creating Bodhicitta is inseparable from the nature of being unborn from the very beginning, and abides at all times. Therefore, whoever wishes to realize the meaning of the essence of the nature of reality without any error, please realize this nature of my All-Creator as unborn and free from elaboration, and you will also realize the nature of all dharmas in that way. All the dharmas that arise from the power of Bodhicitta,
Chinese
三种瑜伽生圆二次第，执着真谛的各个方面，设立占星术的八种见解，由于执着于二元对立的境地，未能回归自明智慧，因此是颠倒的。因为在意义上存在缺失和偏离，这是心怀渴望的知性见解。如是说。因此，三身导师们所教导的，凡是进入有勤作之道的补特伽罗，与本初无有作为的导师普贤王如来心髓自生之智慧，我的意义是极其相违的，因为他们教导的是具有因果勤作的。第二是：唉！导师普贤，我亲自开示的，不依赖于断证精勤，本初即已成佛的自性，超越一切分别念知性范畴的实相，除了如是宣说的教言之外，远离能见所见二取的觉性菩提心自性，全知法身导师安住于本初无生自性，此即过去、现在、未来诸佛，对于心性无生之义，过去未曾证悟，现在不证悟，未来证悟，对于此等，普贤我亦不作授记。如是说。第三是：因此，无论显现何种诸法，皆是本初未生，之后亦不生的心髓菩提心自性，证悟此义的三世诸佛，也与导师普贤我之决定义甚深教言相遇，必定成佛，即无数诸佛示现，彼等也完全证悟阿底大圆满见无生离戏之自性，从而现证菩提。彼等诸佛也为所化有情宣说自己如何证悟之义，三界六道之有情也皆现证自住心髓之智慧，能够无二加持断证现前的诸佛之体性，如是说。此处所说诸佛之体性，即何时现前
English
The three yogas of generation and completion, grasping at each aspect of truth, establishing eight views of astrology, due to clinging to the realm of duality, failing to revert to self-cognizant wisdom, therefore it is inverted. Because there is deficiency and deviation in meaning, this is the intellectual view of desire. Thus it is said. Therefore, whoever enters the path of effort taught by the teachers of the three bodies is extremely contradictory to my meaning, the self-born wisdom of the heart essence of the All-Creating King, which is primordially free from action, because they teach with causality and effort. Secondly: Alas! Teacher All-Creating, I myself, without relying on abandonment and effort, the nature of primordially enlightened, the nature that transcends all objects of mind, as it is, apart from this teaching, the nature of awareness, bodhicitta, which is free from the two, the seer and the seen, the all-knowing dharmakaya teacher, who abides in the nature of primordially unborn, this itself, the buddhas who have passed, who are present, and who will come in the future, have not realized the meaning of the unborn nature of mind in the past, do not realize it now, and will realize it in the future, for these, I, the All-Creating, do not give prophecy. Thus it is said. Thirdly: Therefore, all phenomena that appear, are unborn from the beginning and unborn from the end, the heart essence, the nature of bodhicitta, the Buddhas of the three times who realize this, also meet with the profound teaching of the definitive meaning of the All-Creating Teacher, and will definitely become Buddhas, that is, countless Buddhas have appeared, and those also fully realize the nature of Ati Dzogchen's view of unborn, free from elaboration, and thus manifest enlightenment. Those Buddhas also teach other beings to be tamed the meaning of how they realized themselves, and all the beings of the three realms and six classes also manifest the wisdom of their own heart essence, and are able to bless the nature of all the Buddhas who have manifested abandonment and realization, without duality. Here, the nature of all the Buddhas is said to be when it manifests
Chinese
当圆满成佛时，与诸佛的意界无别成为一体，因此被加持为诸佛的体性。例如，即使点燃千盏灯，光的本体也只有一个。同样，诸佛虽然众多，智慧的体性却只有一个。如是说。第四，唉！普作王，如果没有直接、无隐地显示并介绍心性自生智慧或光明如来藏，三身无别的自性之甚深教言，那么，实际上，如果没有显示所说之义，即自生智慧的教言，那么，三世诸佛和三界众生，以及安住于如实修持心性本初清净之义的道上并欲见之的瑜伽士们，即使像背负九重山、九重教言一样，次第增上地修持地道，无论如何努力，也只能获得暂时的安住之处，而无法获得如实的最终果位。如此，想要证悟十地五道的补特伽罗，如果对显现为各种现象的法，各自的实义进行理解和分析，从而认为一切法仅仅是无生空性，那不是正确的实相之义。如《龙钦心髓》所说：不作分别寻意义，将显现如画布般抛弃，面向空性的一方，如同进入无因之路。向右走却向左偏，欲不分别反成分别之病，在轮回的牢狱中紧紧徘徊，难以医治且堕落严重，因此什么也不应修。如是说。然而，像这样，在没有证悟光明自生智慧的情况下，仅仅通过分别念的道路证悟诸法无生，就想证得十地的人们，已经显示了这种严重的过失。但并没有说如实证悟十地的菩萨们有这样的过失。然而，仅仅是获得了大圆满的道位，而最终的果位佛陀是无法获得的。那么，上面不是说了仅仅需要证悟无生的意义吗？
English
When one attains perfect Buddhahood, one becomes one with the mind-space of all Buddhas, without any separation, and is therefore blessed as the essence of all Buddhas. For example, even if a thousand lamps are lit, there is only one essence of light. Similarly, although the Buddhas are many, there is only one essence of wisdom. Thus it is said. Fourth, O, All-Creating King, if this profound teaching that directly and without concealment reveals and introduces the self-arisen wisdom of mind, or the luminous Sugata-garbha, the nature inseparable from the three kayas, is absent, then, in essence, if the teaching that reveals the meaning of what is said, the self-arisen wisdom, is absent, then the Buddhas of the three times and the sentient beings of the three realms, and all the yogis who abide on the path of meditating on the meaning of the unborn, primordially pure nature of mind as it is and wish to see it, even if they carry the stages of the path higher and higher, like carrying nine mountains and nine teachings, no matter how much they strive with effort and practice, they will only obtain a temporary dwelling place and will not obtain the ultimate fruit as it is. Thus, if a person who wants to traverse the ten bhumis and five paths understands and analyzes the various phenomena that appear as phenomena of things, each in its own real meaning, and thereby realizes that all dharmas are merely unborn emptiness, that is not the meaning of the correct reality. As it says in the Longchen Nyingtik: 'Without discriminating, seeking meaning, abandoning appearances like a canvas, facing towards emptiness, is like entering a path without cause. Going to the right, one veers to the left. The desire not to discriminate is the disease of discrimination. Wandering tightly in the prison of samsara, it is difficult to cure and the fall is severe, therefore one should not meditate on anything.' Thus it is said. However, like this, it has been shown that those who want to traverse the ten bhumis by merely realizing that dharmas are unborn through the path of conceptual analysis without realizing the luminous self-arisen wisdom have such a great fault. But it is not said that the Bodhisattvas who traverse the ten bhumis as they are have such a fault. However, it is said that one only obtains the stage of the path of Dzogchen, but the ultimate fruit, Buddhahood itself, is not obtained. So, wasn't it said above that one only needs to realize the meaning of the unborn?
Chinese
那么，如果认为，在此处，视为空性无生为有过失的两种经文并不矛盾吗？实际上并不矛盾。上面所教导的作为证悟对象的，是无生、远离戏论的自性，其中圆满了具备一切身和智慧的光明，是善逝的精华。如大宝法王所说：所谓自性光明，犹如太阳和虚空般，是突如其来的，被烦恼和所知二障的浓厚云层所遮蔽。是无垢、具备一切佛陀功德、恒常、永恒的本初佛。如龙树菩萨所说：犹如瓶中之灯，在外面完全无法看见。同样，此法界，在轮回中光明并不显现。一旦打破瓶子，就像一切都显现一样。当以禅定金刚，完全摧毁遮蔽时，那时，虚空的边际就会显现。如一切智者上师所说：犹如莲花中有善逝之身，但因莲花包裹，外面无法看见。同样，被能取所取千瓣所遮蔽，无法看见自明本觉的胜者。何时莲花绽放显现，何时从能取所取的错觉莲瓣中解脱，何时菩提三身就会在自身显现。如道歌中所说：心性是唯一的万物之种子，从中生出轮回和涅槃。是赐予所欲之果的，顶礼如意宝般的心。如全知荣波所说：密宗的经文中说，一切法皆如幻，在身语意金刚坛城中本自成佛。这也被认为是诸法的体性，并非仅仅是作为对治而宣说。对于已成就者而言，看似存在的现象，也并非如不净之物等一样被分别假立，或者如自在者一样被期望。自生智慧也仅仅是心的自明，而其他的认知都是错觉。同样，因为不是实有，所以心本自清净。当生起无分别智慧时，也仅仅是自明，没有其他的增益。自明本身也是体性
English
Now, if it is thought that the two scriptural statements that consider viewing emptiness as unborn to be flawed are not contradictory, they are not contradictory. What is taught above as the object to be realized is the essence of the Sugata, which is unborn, free from elaboration, and in whose nature all bodies and wisdoms are perfectly complete with luminosity. As the great Regent said: "Whatever is called self-luminous nature, like the sun and the sky, is suddenly obscured by the thick clouds of afflictions and knowable obscurations. It is the stainless Buddha, endowed with all qualities, eternal, permanent, and primordial Buddha." As the Lord Nagarjuna said: "Just as a lamp inside a vase is not visible at all outside, so too, this realm of Dharma does not shine its light in samsara. But when that vase is broken, just as everything becomes visible, so too, when the obscurations are completely destroyed by the vajra of samadhi, then the ultimate expanse of space will become clear." As the Omniscient Lama said: "Just as the Sugata's body is inside a lotus, but because it is covered by the lotus, it is not visible outside, so too, because it is obscured by the thousand petals of grasping and being grasped, the self-luminous Lord of Conquerors cannot be seen. When the petals open and become clear, when one is freed from the lotus petals of the illusion of grasping and being grasped, the three bodies of enlightenment will appear in oneself." As the Dohas say: "Mind itself is the single seed of all things, from which samsara and nirvana arise. It is the giver of the desired fruit, I prostrate to the mind like a wish-fulfilling jewel." As the All-Seeing Rongpa said: "In the tantric scriptures, it is said that all phenomena are merely illusion, and are primordially enlightened in the mandala of body, speech, and mind vajra." This is also considered to be the nature of phenomena, and is not merely taught as an antidote. For those who have attained realization, the phenomena that appear to exist are not conceived or desired in the same way as unpleasant things, or as those who have power. Self-arisen wisdom is merely the self-awareness of the mind, and other cognitions are illusions. Likewise, because it is not truly existent, the mind is primordially pure. Even when non-conceptual wisdom arises, it is merely self-awareness, without any addition. Self-awareness itself is also the nature.