English
Therefore, because there is no place, one does not observe a dharma other than self. Self-luminous, it is called wisdom arising from within. That itself is blessed manifestly, wondering what it will become, is called realization, the collector. As Vajrasattva said, for the sake of wisdom, realizing the meaning of bodhicitta, it is said to be the nature of all Buddhas. This, called the perfect teaching, these twenty-five verses, is also particularly excellent among the five aspects of bodhicitta. Called the fortunate ones, because at the time of explanation, all inferior faculties are gathered, it is also a perfect retinue, and it also becomes an instruction for later generations, because they have the karma, explanation, empowerment, holding, and the fortune to practice. From a young age, having faith and without stinginess, not doubting, able to keep secrets, the son who can endure faults, will completely obtain the hidden treasures. Understand it in your mind. Called the two situations of together and separate, completely entrusted, what is the meaning of the instruction? From the golden casket of oral instructions: In the grasp of the wisdom of bodhicitta, everything is me, not observing others. It is called the blending of wisdom and dharma. I also know that it is the same as the nature and realm of activity of the Buddhas. Therefore, in order to perfect the meaning of the oral instructions, in order to show the nature of bodhicitta, it is said: The ocean of compassion pervades all qualities. The ultimate bodhicitta is great compassion. This will also become the determination of etymology, wisdom, and scriptural proof. All dharmas manifest as self-born great wisdom, is the unerring mind of all Buddhas, from the marvelous, all three thousand worlds, manifest as the mind of the Buddhas, immaculate wisdom is day and night. It equally pervades all, it is only the lord. Its reason is sevenfold: all-pervading, anything is saved by its nature, appearing everywhere, connected to everything, without acceptance or rejection of anything, ultimately not abandoning everything, because action and agent are not established as two. It is compassion, the oral instruction golden garuda.
Chinese
书页中写道：法性无边无中央，生灭不有的广阔虚空，无所造作安住其中，是普遍的大悲心。像这样谁能了悟，就是生起了大悲心。从无边无际的菩提心中，如果了悟到佛与众生没有分别，就被称为生起了大悲心。就像获得了宝藏一样，会具备所有解释了悟的人所说的一切，那就是佛。如果有人想知道那是什么样的例子，那就是大海。大海既广大又深邃，一切都从中产生并汇集，远离一和多，波浪涌动而深处不动摇，具备珍宝等一切所需，波浪时时涌现。随之而来的是大悲心。菩提心也并非独立存在，而是一切。此处的特征可以比作大海，却又无法明确指出。它出现在一切事物中，却与整体本身并无不同。正因为如此，它超越了数量。由于显现二元的因缘，无论显现为何，其本质都不会改变。无需刻意造作，自然成就。内在的智慧觉悟之波，因为是自显现，所以非常合理。如果有人想知道什么是自然成就之波，那就是遍及一切功德。功德就是一切，虽然由于所化众生的不同而数量众多，但总的来说有七种。在口诀黄金宝匣中写道：从实相本质七宝中，显现圆满佛的功德。实相菩提心是一切的基础，在一切事物中不间断地显现，并且这些显现互不混淆而清晰分明。因此，它完全是身和智慧。无论显现为何，都以大乐加持。因此，远离戏论，无遮无掩地显现，这就是自然成就的七宝。就像宝藏一样，谁能了悟，只有圆满的佛。由于这些也是事物整体的自性，所以说遍及一切。在《普贤王续》中也说：如果不能了悟自身的缺点，又怎能产生清净的功德？如果知道缺点就是佛，那就没有什么需要抛弃和努力的了。
English
It is written in the pages: The nature of reality is without beginning or end, In the vast expanse of space without arising or ceasing, Abiding without elaboration, Is the great compassion that pervades all. Thus, whoever understands this has generated compassion. From the boundless Bodhicitta, If one realizes that there is no difference between Buddha and sentient beings, It is called the arising of great compassion. Like obtaining a treasure, one will possess all that has been said by those who have explained realization, and that is the Buddha alone. If one wonders what kind of example that is, it is the ocean. The ocean is vast and deep, everything arises and gathers within it, it is separate from one and many, the waves move but the depths do not waver, it possesses all necessities such as jewels, and waves arise from time to time. What follows is great compassion. Bodhicitta is also not independently established, but is everything. The characteristics here can be likened to the ocean, yet it cannot be clearly pointed out. It appears in all things, yet it is no different from the whole itself. Precisely because of this, it transcends number. Due to the causes of dualistic appearance, no matter what appears, its essence does not change. Without deliberate effort, it is naturally accomplished. The wave of inner wisdom realization, because it is self-manifesting, is very reasonable. If one wonders what the naturally accomplished wave is, it is that which pervades all qualities. Qualities are everything, and although they are numerous due to the different beings to be tamed, in general there are seven. In the Golden Casket of Instructions, it is written: From the seven jewels of the essence of reality, the qualities of the perfect Buddha appear. The ultimate Bodhicitta is the basis of everything, appearing unceasingly in all things, and these appearances are distinct and clear. Therefore, it is entirely body and wisdom. Whatever appears is blessed with great bliss. Therefore, being free from elaboration, it appears clearly without obscuration. These are the seven naturally accomplished jewels. Like a treasure, who can realize it? Only the perfect Buddha. Since these are also the nature of the whole of things, it is said to pervade all. In the Kuntuzangpo Tantra, it is also said: If one does not realize that one's own faults are pure, from where will pure qualities arise? If one knows that faults are Buddha, then there is nothing to abandon or strive for.
Chinese
没有。这样说了。然后，为了显示菩提心的修习具有巨大的加持力，诸天和龙也听从真谛的教诲。诸大天具有福德、神通和神变。龙具有神变和强大的毒害力，因此调伏它们很困难。因为它们与自性菩提心没有差别。菩提心不是由因产生的，其体性不驻留，不会因缘而坏灭，因此在三时中唯是真谛。安住于此者，一切皆能自在掌控，因此不需要实际进行四种事业。从分类上说，这是佛和有情之间的约定，它们也以三种真谛的方式在自证上是相同的，这是大乐。安住于此的修行者，即使不象其他人那样努力成佛，也不做利益众生的事业，也能不间断地任运成就，因此二者皆能掌控，这被称为听从教诲。口诀心要中说：佛不在别处，众生也不在别处。因为一切都证悟为心，所以不需要做利益众生的事业。金刚庄严续中也说：具有福德资粮的色身，不是通过努力而成就的，因位即是果位的殊胜。菩提心如太阳的光芒中也说：显有本初遍在的自在，不变证悟的加持，法性明亮的供养，证悟明亮的禅定，这被称为四种神变。证悟解脱的事业，串习结合的事业，明亮禅定的事业，迎请供养的事业，秘密能忍的加持成就，这被称为事业圆满。这样说的缘故。为了显示行为的自性，三宝永远不应恭敬。这样说，对佛、法、僧三宝，供养、承侍修持、念诵、转绕、显现形象、发愿等努力，无论在入定还是未入定时，都不应做。这也是为了说明轻蔑，也是因为二心
English
There is not. Thus it was said. Then, in order to show that the meditation on the mind of enlightenment has great blessings in practice, even gods and nagas listen to the command of truth. The great gods have merit, clairvoyance, and magical powers. Nagas have great magical powers and malice, so it is said that it is difficult to subdue them. Because they are not different from the nature of the mind of enlightenment. The mind of enlightenment is not produced by causes, its essence does not abide, and it is not destroyed by conditions, so it is only the truth in the three times. Whoever abides in it has dominion over everything, so it is said that the four actions do not need to be done directly. In terms of categories, this is an agreement between Buddhas and sentient beings, and they are also the same in self-awareness in the manner of the three truths, which is great bliss. The meditator who abides in it, even if he does not strive to attain Buddhahood like others, and does not perform the actions of benefiting beings, will spontaneously accomplish without interruption, so both are under control, which is called listening to the command. In the pith instructions on the meaning of mind, it says: Buddhas are not elsewhere, and sentient beings are not elsewhere. Because everything is realized as mind, there is no need to do the work of benefiting beings. Also in the Vajra Array Tantra it says: The form body endowed with the accumulation of merit is not accomplished through effort, the time of the cause is the supreme of the result. Also in the Rays of Sunlight of the Mind of Enlightenment it says: The primordial all-pervading dominion of appearance and existence, the blessing of unchanging realization, the offering of the clarity of the nature of reality, and the samadhi of the clarity of realization, these are called the four miracles. The action of liberating realization, the action of combining habituation, the action of clear samadhi, the action of inviting and offering, the secret, tolerant, authoritative accomplishment, this is called the completion of action. This is why it is said. In order to show the nature of action itself, the Three Jewels should never be revered. It is said that the efforts of offering, serving and practicing, reciting, circumambulating, manifesting images, making aspirations, etc., to the Three Jewels of Buddha, Dharma, and Sangha, should never be done whether in meditative equipoise or not. This is also to explain contempt, and also because of the two minds.
Chinese
因为从平等的境界中偏离有过失，以及被愚痴所遮蔽的过失。如《隆热扎》中也说：‘如果自明心的根本没有断除，无论怎么说，都是无意义散乱的因。听闻很多，只会产生喧嚣。善行的修行难以达到遥远的边际。因此，要完全熟悉这个意义。不要向外寻求，将口诀放在确信上。不要向外散乱，进入觉悟的境界。’《稀有》中也说：‘想要菩提，那里面就有菩提，但地和解脱比殊胜的菩提更遥远。’如此说道。有些论典中说：因为傲慢而有剩余，以及容纳一切，以及与一切相符。因为说了“任何时候”，即使为了自己一瞬间的事情不做，但为了他人，什么也不会阻碍，所以会被抛弃。这个宗派中也说：不供养佛，供养上师。不读字句，看心。像对待孩子一样恭敬无边的众生。’这样说道。为了自己，不损害经典，为了他人，什么也不阻碍，这叫做进入佛的事业。为了显示调伏的对象生起意乐。证悟法性之义，成就大乐。’如此说道。这是为了消除那些不熟悉这个宗派的人，对于像所说的那样，道路的安乐和果的因是什么的疑惑。法被两种事物所概括而完整。就是不造作和不错误，因为除了它本身之外，没有其他的所知可以指定，所以叫做义。如果问如何知道，自己的因就是自明。体性是自生智慧，所以任何时候都不会阻碍。行为是不舍弃任何事物。本体是什么也不是。自性是菩提心。功德的力量是如意成就胜义的财富。对于它，法和所诠释的没有舍弃而本来就是空性。因此，《普贤王如来续》中说：‘如果证悟有法是法性，否则就是迷失法性的道路。如果证悟众生是佛，否则就是迷失佛的道路。’又说：‘法性广大，无内外。法性广大，无自他。法性广大，无有无。不是没有，而是普遍扩展。普遍’
English
Because there is the fault of deviating from the state of equality, and the fault of being obscured by ignorance. As it is also said in the 'Lung Rab Tsal': 'If the root of self-knowing mind is not cut off, no matter what is said, it is a cause of meaningless distraction. Hearing many things only gives rise to clamor. It is difficult to accomplish virtuous practices at a distant end. Therefore, completely familiarize yourself with this meaning. Do not seek elsewhere, place the oral instructions on certainty. Do not be distracted outwards, enter the realm of realization.' It is also said in the 'Wonderful': 'Wanting enlightenment, there is enlightenment in that, but the ground and liberation are farther than the supreme enlightenment.' So it is said. In some treatises it is said: Because of arrogance there is a remainder, and because it contains everything, and because it is in accordance with everything. Because it is said 'at any time,' even if one does not do something for oneself for a moment, nothing will hinder it for the sake of others, so it will be abandoned. In this system it is also said: 'Do not worship the Buddha, worship the teacher. Do not read the words, look at the mind. Respect limitless sentient beings like children.' So it is said. For oneself, one does not harm the scriptures, and for others, one does not hinder anything, this is called entering the activity of the Buddha. In order to show that the object to be tamed generates intention. Realizing the meaning of the nature of reality, great bliss is accomplished.' So it is said. This is to dispel the doubts of those who are not familiar with this system, about what the bliss of the path and the cause of the fruit are, as it is said. Dharma is completely summarized by two things. It is uncreated and not mistaken, because no other knowable thing can be designated other than itself, so it is called meaning. If you ask how to know, the cause of oneself is only self-knowing. The characteristic is self-born wisdom, so it will not be hindered at any time. The practice is not to abandon anything. The essence is nothing at all. The nature is bodhicitta. The power of the qualities is the spontaneously accomplished wealth of ultimate truth. For that, the Dharma and what is to be interpreted are not abandoned but are empty from the beginning. Therefore, in the 'Kuntuzangpo Tantra' it is said: 'If you realize that the qualified is the nature of reality, otherwise it is the path of losing the nature of reality. If you realize that sentient beings are Buddhas, otherwise it is the path of losing the Buddhas.' Again, 'The nature of reality is great, there is no inside or outside. The nature of reality is great, there is no self or other. The nature of reality is great, there is no existence or non-existence. It is not non-existence, but spreads universally. Universal'