Chinese
菩提心本身超越了思辨的范畴，没有任何执取和分别念的意识可以指向它。心髓自生智慧超越了一切戏论的表相，一切诸佛和众生本来就安住于此境界，因此超越了除此之外可以行进和到达的境界，所以没有次第性的行进方式。如《义明》中所说： “道路的定义是， 不能向其他地方行进和进入， 因为不离安住所以称为道路。” 就像所说的那样。因此，安住在觉性菩提心的状态中，不向其他道路行进，不在地上修持，也不在任何地方分别，而是安住在无勤大乐的状态中，一切地道自然而然地在觉性中成就。如果想要通过行进而到达，据说会陷入痛苦的边缘。 如同虚空般无边无际： 对于离行之道的自性， 不能通过行进而到达， 因为自明觉性明显显现， 无需行进便同时压制。 行进之道远离了对境， 通过行进无法到达，道路漫长。 这样说。第二，详细解释分为四点： 显示心髓之义的心无散乱的体性； 如果不修习无散乱离戏之义，就会被表相之道所欺骗的解释； 将不散乱安住视为三世诸佛的密意； 将此密意安住于修行实义之地。 第一点是： 唉！普作王，我这不需行进、本已到达的道路自性，轮回和涅槃的一切，在离戏法界中无有分别，本来就安住于法身明点独一的状态，因此是无法从那里行进的道路。心性心髓之义的智慧，如同火与热或水与湿一样，本来就无离地相伴，因此不会从那里散乱。一切法都汇集于法身明点独一之中，因此不会从那里行进到任何地方。如《心髓义续》中所说： 一切皆是自生心髓之道， 不需行进，同时圆满之处。 犹如虚空无有行进，普遍存在一样， 大乘心性是圆满之道。 没有不遍及、不遗漏的法， 所以无需行进便可获得果
English
Since the very mind of Bodhicitta transcends the realm of conceptualization, it is not an object for any mind of grasping and dualistic thought. The essence, the self-arisen wisdom, transcends all elaborations of characteristics. Since all Buddhas and sentient beings abide from the very beginning in this realm, it transcends the realm of going and reaching elsewhere. Therefore, there is no going in the manner of a graded path. As it is said in DÖN SAL (Essence Clarity): "The definition of the path is shown as: There is no going or entering elsewhere. It is called the path because it abides without separation." As it is said. Therefore, since abiding in the state of rigpa, the mind of Bodhicitta, one does not go on the path to another place, does not train on the ground, and does not conceptually think in any way. By abiding naturally in the state of effortless great bliss, all grounds and paths are spontaneously accomplished in the state of rigpa. If one desires to reach by going, it is said that one will stray to the edge of suffering. As it is equal to the limit of space: On the nature of the path free from going, One does not become reached by going, Because self-luminous rigpa is manifestly clear, One presses down at once without going. Going is free from the object of the path, Without reaching by going, the end of the path is far. So it is said. Second, the detailed explanation has four points: Showing the essence, the meaning of mind, as the nature of being without distraction; Explaining that if one does not train in the meaning of being without distraction and free from elaboration, one will be deceived by the path of characteristics; Saying that placing without distraction in its natural state is the intention of the Buddhas of the three times; That very intention abides in the ground of the meaning of practice. The first is: Alas! All-Creating King, the very nature of my path that does not need to be traveled, that is reached from the beginning, is that all of samsara and nirvana, without distinction in the dharmadhatu free from elaboration, abides from the beginning as the sole thigle of the dharmakaya. Therefore, it is a path that cannot be traveled elsewhere. The wisdom of the essence, the meaning of mind itself, is inseparable from the very beginning, like fire and heat or water and moisture, so there is no distraction from it. Since all dharmas are gathered into the sole thigle of the dharmakaya, one does not go anywhere from there. As it is said in the Heart Essence Meaning Tantra: All are the path of the self-arisen heart essence, The place of simultaneous completion without going. Just as there is no going in space, pervading all, The mind itself of the Great Vehicle is the path of completion. Since there is no dharma that is not pervaded or left out, The fruit is obtained without going.
Chinese
如“我之本性圆满”所说。第二，唉！如是，将无可趋入之处显示为一切趋入之最胜，心性自生之智慧，对于那样的意义，心子金刚你应当修习。如果对于那般无可修习之意义不修习，那么除此之外，将分别念执相的智慧计入数量的道，即使于百劫中修习，亦不会证悟普作我之意，本来解脱，舍弃、安住、离戏之意义。如是执着于分别念之境，无论如何修习，有相之相状，因数量超胜而无有穷尽。对于普作菩提心，任运成就大平等之意义，无需以分别念执相之智慧修习。如果以希求、疑虑、勤作而修习，亦不会比之前更好，因为已超越一切所缘、作意、戏论之故。因此，趋入执着于能作、所作、勤作等有相之道的瑜伽士之后，即使于有相之道修习，那样的能作所作之勤作，亦不会把握无可作为之意义，仅仅是令证悟昏昧而已。如是即使令分别昏昧，然就意义而言，分别念无有穷尽，譬如水不搅动而放置，则浑浊自会清澈，如果想要浑浊清澈而搅动，则反而会变得浑浊而不会清澈一般，无论如何修习心住一境，以及将分别之相计入数量等，也只会为孩童所欺骗而已。如《平等自解脱》云：不解此义愚昧之禅定者，有些仅仅寻求自性安住之法界，以阻断觉受感受之心之执持，成就色与无色习气轮回。有些向外看境之智慧，说为自解脱而引生收放之分别念，以分别戏论束缚于欲有，不证悟法界与智慧无二。有些以生圆次第因果种种，遮蔽心要心性真实之义，无有从轮回城中解脱之时机。如是所说。第三，唉！心子金刚，心性不作修整，安住于本然之义。
English
As it is said, "My own nature is complete." Secondly, O, in this way, showing the unsurpassable of all paths to be traversed, the self-arisen wisdom of mind-essence, for the sake of that meaning, you, Vajra Mind, should meditate. If you do not meditate on such a meaning that cannot be meditated upon, then apart from that, even if you meditate for hundreds of kalpas on the path of counting conceptual signs as wisdom, you will not realize the meaning of the all-creating I, primordially liberated, devoid of elimination, abiding, and separation. If you cling to such an object of conceptualization, no matter how you meditate, the aspects of signs are countless and inexhaustible. For the meaning of the all-creating Bodhicitta, spontaneously accomplished, great equanimity, there is no need to meditate with conceptual, sign-based mind. Even if you meditate with hope, doubt, and effort, it will not be better than before, because it transcends all objects, intentions, and elaborations. Therefore, even if you follow the yogis who cling to the path of signs, such as actions, activities, and efforts, and meditate on the path of signs, such efforts of actions and activities will not grasp the meaning of non-action, but will only obscure realization. In this way, even if you obscure conceptualization, in terms of meaning, conceptualization is inexhaustible. For example, if water is left undisturbed, the turbidity will naturally clear. If you want the turbidity to clear and stir it, it will become turbid again and will not clear. Similarly, no matter how you meditate on focusing the mind on one point, or count the signs of conceptualization, you will only be deceived by children. As it is said in "Equality Self-Liberation": Those ignorant meditators who do not understand this meaning, Some seek only the naturally abiding expanse. With the mind holding that obstructs perception and feeling, They accomplish the habits of samsara, form and formlessness. Some look outward at the wisdom of objects, Saying "self-liberation" and inducing thoughts of gathering and scattering. Bound by conceptual elaboration to the existence of desire, They do not realize the non-duality of expanse and wisdom. Some, with various causes and effects of generation and completion, Obscure the essential mind, the true meaning of mind-essence. There is no opportunity to escape from the city of samsara. As it is said. Thirdly, O, Vajra Mind, the meaning of mind-essence, uncorrected, abiding in its natural state.
Chinese
因此，要好好地、不错谬地禅修！那么，如何禅修呢？所要禅修的法性、心性，即是自生智慧的我，是导师普作国王，本来无生，是觉性菩提心的自性。如此这般的自生智慧的实相，是三世诸佛的清净解脱之道。菩萨金刚，你也好好地进入我普作的这条道路吧！过去的一切佛，都是进入这普作无生的道路而成佛的。未来的诸佛，也将进入这心性无生的道路。现在的诸佛，也是安住于法性无生、心性自生智慧的这条未经造作、如实安住的道路而成佛的。因此，我普作国王，是三世诸佛所行走的唯一道路。第四是： 喂！如刚才所说的，进入并禅修这心性无生、未经造作如实安住的道路的瑜伽士，当下就安住于果位佛的地位，因为是安住于本来就是原始成佛的心性如是之义的缘故。即使如此，安住于超离心识的大圆满之义的瑜伽士，没有任何二取相的分别念，因此不会执着和分别念说这是三世诸佛的密意。因为心性精华之义，对于轮回和涅槃等，也没有任何偏袒和派别之分，因此也超越了进入和不进入精华之路的边见。第三，总结要义分为二： 预言除了串习证悟之义外没有其他道路，以及一切都成为菩提心无生，超越了不行、不勤作，于普作国王中自解脱。第一是： 喂！菩萨金刚，对于那些有缘能同时进入普作无生、不需行走本来就已到达的这条道路的瑜伽士们，要如实地开示导师普作国王的密意、未经造作的真实道路，并使他们
English
Therefore, meditate well and without error! So, how to meditate? The Dharma-nature, the Mind-nature to be meditated upon, is the self-originated wisdom of me, the Teacher All-Creating King, primordially unborn, the very nature of awareness, the Mind of Bodhi. Such a state of self-originated wisdom is the utterly pure guide on the path for all the Buddhas of the three times. Bodhisattva Vajra, you too, enter well into this path of me, the All-Creating One! All the Buddhas of the past attained Buddhahood by entering this very path of the All-Creating Unborn. The Buddhas of the future will also enter this path of the Unborn Mind-nature. And the Buddhas of the present also abide on this very path of the Unborn Dharma-nature, the self-originated wisdom of Mind-nature, remaining naturally and un fabricated, and attain Buddhahood. Therefore, I, the All-Creating King, am the sole path traversed by all the Buddhas of the three times. Fourth: Hey! That yogi who enters and meditates on this path of the Unborn Mind-nature, remaining naturally and un fabricated as just spoken of, abides in the state of the fruition, Buddhahood, right now, because he abides in the meaning of the Mind-nature that is primordially and originally enlightened. Even so, that yogi who abides in the meaning of the Great Perfection beyond the intellect has no dualistic conceptual thoughts of characteristics whatsoever, and therefore does not supremely grasp or conceptualize, thinking, "This is the intention of the Buddhas of the three times." Because the meaning of the essence of Mind-nature has no partiality or bias towards Samsara and Nirvana, etc., it is also beyond the extremes of entering or not entering the path of essence. Third, summarizing the meaning has two parts: Prophecy that there is no path other than familiarizing oneself with the meaning of realization, and that all become the Unborn Mind of Bodhi, transcending going, effort, and accomplishment, and self-liberating as the All-Creating King. First: Hey! Bodhisattva Vajra, to those fortunate yogis who are able to enter simultaneously this path of the All-Creating Unborn, already arrived without traveling, reveal this very authentic, un fabricated path of the intention of the Teacher, the All-Creating King, and make them
Chinese
如是观修之后，菩提心普作王说：法性义之心要，觉性菩提心，没有任何所缘和戏论，因此不像下乘那样需要在地上修习，说了这些。第二，广说分三：总说地的种类，勤奋修持的轮回地，串习大乐地，以及广说证悟心要的三种地的差别。将无二义的地归纳为一个意义。第一是： 唉！勇士金刚藏，修习证悟菩提心不需要在地上修习的意义。对此，导师之导师普作王我说，如实证悟了法性不可思议的觉性菩提心的自性，成为一切佛陀中最先成佛者，对原始的常有统治掌握自在，在不是他者的眷属们面前，以法身加持宣说了确定的心要大密阿底瑜伽续部时，一切法原本无生，觉性菩提心本来安住于地上，因此开示说不需要在其他地上修习，这被称为证悟心要不可趋入的地。为了修持获得究竟大乐解脱胜者果位的道，三身导师们在转动具有勤作的乘之法轮时所开示的，以及所说以次第的方式趋入道，那是通过取舍精勤而逐渐串习的地。第二，广说如上所示分三，首先是勤奋修持的轮回地： 如此，没有进入解脱菩提道的其他众生，由于贪恋执着世间轮回之法，因此勤奋于取舍八法之行，无厌足地享用欲妙，仅仅依靠四禅和色无色界的等持，安住于上二界的等持之乐的差别中，远离解脱道而安住者，三界轮回的自性遮蔽了心性心要之义的地。