English
I. It is said that even though there is nothing that is not established as a single entity, due to delusion, the mind and karmic imprints are called names and distinguished, but the very conceptualization of karmic imprints appears as an illusion, so there is no establishment as a substance, just like the sun and its rays. The sunlight is warm and appears, but has no form, similarly, karmic imprints and things do not exist, they naturally exist in the nature of reality, therefore it is called Bodhicitta, because it is completely inseparable and one with the Dharmakaya. Therefore, the phenomena that are conceptualized and appear due to clinging, it is said that the mind, which is without substance, is mistaken for a sign, and when conceptualized, various phenomena appear, appearing as the adornment of self-awareness, so they are neither abandoned nor taken. It is said that the phenomena that appear in this way are the adornment that appears as the nature of reality from the essence of one's own Bodhicitta. All is equality, it is the oneness of being enlightened from the beginning, so there is no acceptance or rejection. Do not think of anything, enjoy it with methods. It is said that although the various phenomena that arise from that itself appear like mirages, because they arise from the space in which there is no object of attachment to its nature, therefore, those methods of enjoying the nature of reality, merely appear as Samantabhadra. Entering the pure path, one obtains the Thigle Dharmakaya. It is said that the nature of reality is pure from the beginning, so there is no need to search now, but the meaning of naturally accomplishing in the essence of Bodhicitta. Entering the path that appears near to one's own existence, that which is without birth and death, pervading like the sky, shows the great Thigle, is the meaning of obtaining the clarity of what has always been there. Placing the historical meaning in a reliable conceptual mind. It is said that, for that, although Bodhicitta cannot be established, it is clear, grasping the historical words and meanings of the tantras, etc., is due to delusion. Comparing with the three samadhis, clinging to the edge of accomplishment, it is said that, for the Bodhicitta that transcends the grasped and the grasper, which has already been accomplished as the Dharmakaya from the beginning, doing Mahayoga etc. diligently, is because the clinging conceptual mind judges that it exists in the external realm, and believes that it is obtained from other Buddhas, this is a mistake. Wandering from the teaching of effortless great bliss is a delusion. It is said that the naturally accomplished Thigle shows the Bodhicitta that is naturally separated from the thought of effort.
Chinese
大乐。超越生死之道的谬误是迷惑，譬如想要牛奶却在牛角上挤奶一样。无为任运圆满安乐的境界本来就存在。意思是，因为本来就成就了，所以现在无所作为，大菩提的境界法界是，因为本来就无法寻找，所以是成佛。自生智慧无有依凭的大精要，意思是，心性本来就显现，它不是从其他地方产生的，而是从它自身产生的。无有依凭是因为自性远离作为和造作，不依赖因缘，本来就任运自成圆满法身，大乐的大精要，是从心自己的体性中，一切法都显现为法性，是周遍存在的精要。不摇不动，解脱远离一切言说。意思是，本来就安住于法身，现在无论如何扰乱也不会动摇。不改变的雍仲如虚空般存在，本来就是解脱之道。超越了词语和文字，本来就远离了能取所取。以证悟的甘露摧毁勤作的痛苦疾病。意思是，本来就任运成就，是无生无死的甘露，因为无法勤作，所以超越了法身的言说。痛苦是下乘者和迷惑者，在成就的境界法性之外寻找，就像盲人做向导一样。摧毁它是不需要勤作，勤作显现为法性，痛苦被智慧之火摧毁的缘故。无勤安乐的状态本来就如是存在。意思是，心超越了勤作和所修之境，在法性大乐的状态中本来就无有造作，如虚空般成佛而存在的缘故。如是诸法本来就是明点自性。意思是，如是，内外一切法，从原始以来就无有造作而周遍，所以是明点，无生无灭如虚空般本来就是成佛的自性。无有开展也无有收摄，所以广大。意思是，它周遍一切而不分离，所以没有开展和收摄。本来就周遍的智慧如虚空般存在，所以广大。无有生也无有灭，雍仲自性存在。
English
Great bliss. Delusion is erring from the path of no birth and death, like wanting milk and milking the horns. The realm of effortless, spontaneously perfect bliss has always been present. This means that because it is already accomplished, there is nothing to do now, the realm of great Bodhi, the Dharmadhatu, is because it is inherently impossible to seek, it is Buddhahood. The great essence of self-arisen wisdom without support means that the mind-nature has always appeared as it is. It does not arise from anything else, but arises from itself. Without support means that the nature is free from action and effort, and without relying on causes and conditions, it is spontaneously perfect as the Dharmakaya from the beginning. The great essence of great bliss is that from the essence of one's own mind, all phenomena appear as Dharmata, and it is the essence that pervades all. Unmoving, unchangeable, liberation is free from all assertions. This means that it has always been abiding as the Dharmakaya, and no matter how disturbed now, it will not move as an object. The unchanging Yungdrung exists like the sky, so it is the path of liberation from the beginning. It transcends words and letters, and is inherently free from grasping and clinging. The nectar of realization destroys the suffering and diseases of effort. This means that it is spontaneously accomplished from the beginning, it is the nectar of no birth and death, because it cannot be made, it transcends the term Dharmakaya. Suffering is when the lower vehicle practitioners and the deluded seek the accomplished realm of Dharmata elsewhere, like a blind man acting as a guide. Destroying it means that no effort is needed, effort appears as Dharmata, and suffering is destroyed by the fire of wisdom. The state of effortless bliss has always been as it is. This means that the mind transcends effort and the object of practice, and in the state of Dharmata great bliss, it is naturally uncorrected from the beginning, and exists as a Buddha like the sky. Thus, all phenomena are inherently bindu nature from the beginning. This means that all phenomena, internal and external, are inherently pervasive without effort from the beginning, so they are bindu, the nature of Buddhahood without birth and death like the sky. There is no expansion and no contraction, so it is vast. This means that it pervades all and is inseparable, so there is no expansion and contraction. The inherently pervasive wisdom exists like the sky, so it is vast. There is no birth and no cessation, the Yungdrung nature exists.
Chinese
如是说，由于脱离了施设的种子，所以没有生。如果没有生，什么会灭呢？仅仅是诸法都显现和生起于法性中，因此，俱胝之法平等性如虚空般平等，故而证悟为俱胝法身之自性。无实无相，不住于任何事物，超离思虑。如是说，由于超离了颜色和形状，不住于任何相的境域，如同虚空的体性，因此，没有任何可以执著的事物，完全脱离了勤作的思虑。不分别之智慧心髓，无勤而得，如是说，它的自性脱离了可被观察的境域，故称为法性不分别之界。智慧心髓是，心安住于法界中，从不二的虚空中自然生起，是为智慧心髓。此法平等性中无勤证悟，如同虚空之边际般，本自周遍安住，如是说，如同虚空遍布一切，心本自不可寻，如虚空般周遍一切，并安住于法身证悟中。由于超离了分别的言说思虑之境，故而无有边际与中心。如是说，菩提心是脱离了可被观察的境域，无法用言语表达，也无法执著，能所二取本自超越了寂灭，心性法身如虚空般，无作无为，本自安住于无勤的大乐中，不从自身之外寻求，而是如虚空般周遍且安住，如此修习。如口诀观之根本释，一切众生皆圆满证悟为法身。口诀之王大圆满经。此阿底瑜伽之大禅定，菩提心修习如点石成金，大圆满修习如眼珠般珍贵。六界明点，十一条支分释。十二偈颂，作为意义的隐喻而宣说。愿具明智之士，将其阐释为心之庄严。具足智慧者，往昔串习之传承，意义圆满。 菩提心修习如点石成金之释。
English
Thus it is said: Because it is free from the seeds of imputation, there is no birth. If there is no birth, what ceases? It is simply that all phenomena arise and appear in the nature of reality. Therefore, the equality of Yungdrung's Dharma is equal like the sky, and thus it is enlightened as the self-nature of the Yungdrung Dharmakaya. Without substance, without characteristics, not abiding in anything, beyond thought. Thus it is said: Because it transcends color and shape, it does not abide in any realm of characteristics. Like the essence of space, there is nothing to fixate on. It is completely free from the thought of effort and striving. Non-conceptual wisdom essence, effortlessly attained, thus it is said: Its self-nature is free from the objects of examination, therefore it is called the realm of non-conceptual Dharmata. The essence of wisdom is: the mind abides in the realm of Dharma, arising naturally from the expanse of non-duality, this is the essence of wisdom. This enlightenment without effort in the equality of Dharma, like the edge of the sky, is inherently pervasive and abiding. Thus it is said: Just as the sky pervades everything, the mind is inherently unfindable, pervading everything like the sky, and abiding in the enlightenment of the Dharmakaya. Because it transcends the realm of discursive speech and thought, it is without beginning or end. Thus it is said: Bodhicitta is free from the objects of examination, it cannot be expressed in words, nor can it be fixated upon. The duality of grasping and being grasped is inherently beyond suffering. The nature of mind, the Dharmakaya, is like the sky, unmade and uncreated. It inherently abides in the great bliss of non-effort. Without seeking it from oneself, but pervading and abiding like the sky, this is how to meditate. Like the root commentary of the oral instruction view, all sentient beings are perfectly enlightened as the Dharmakaya. The King of Oral Instructions, the Great Perfection Sutra. This great contemplation of Ati Yoga, the practice of Bodhicitta is like transmuting stone into gold, the practice of Dzogchen is proclaimed as precious as the pupil of the eye. Six spheres of thigle, eleven branch explanations. Twelve verses are spoken as symbolic meanings. May the clear-minded ones unfold and explain it as an ornament of the heart. The one endowed with wisdom, the lineage of past practice, the meaning is fulfilled. Commentary on the Bodhicitta practice of transmuting stone into gold.