English
Now mixed and the same. It is said that even the self-nature of a thing does not exist, and through delusion, the mind and habits are given false names and distinguished. However, the distinction of habits itself appears as an illusion, so it is not established in reality, just like the sun and its rays. Just as sunlight is warm and appears, but has no form, the non-existence of habits and things is inherently present in the Dharma-nature. This is called Bodhicitta, because it is completely inseparable from and one with the Dharmakaya. Therefore, the phenomena that are distinguished and appear due to attachment, it is said that for the mind, which is without self-nature, due to delusion, one clings to the characteristics and distinguishes them, and various phenomena appear. Because they appear as the adornment of self-illumination, they are neither abandoned nor adopted. It is said that the phenomena that appear in this way are the adornment that appears as the Dharma-nature from the essence of one's own Bodhicitta. Everything is equality, because of the uniqueness of being inherently enlightened, so there is no acceptance or rejection. Do not make any distinctions, and enjoy it with skillful means. It is said that even though various illusions appear from that, they also appear from the emptiness of not clinging to anything in self-nature. Therefore, those skillful means of enjoying the Dharma-nature only appear as Samantabhadra. Entering the completely pure path, one obtains the Bindu Dharmakaya. It is said that the self-nature of the Dharma is inherently completely pure, so there is no need to search for it now, but rather it is the meaning of naturally accomplishing in the essence of Bodhicitta. Entering the path that is inherent in oneself and easily manifested, that which is without birth and death, pervading like the sky, shows the great Bindu, meaning obtaining the clarity of what is inherently present. Placing the historical meaning in the discriminating mind of measurement, it is said that for Bodhicitta, even if it cannot be established, it is clear, because of grasping the historical words and meanings of the Tantras etc. and being deluded. By distinguishing the three Samadhis, clinging to the edge of establishment, it is said that for the Bodhicitta that transcends the grasper and the grasped, for those who inherently accomplish the Dharmakaya, practicing diligent cultivation such as Mahayoga, etc., is because the discriminating mind of attachment thinks that it exists elsewhere, and thinks that it is obtained from other Buddhas, which is wrong. Straying from the teaching of effortless great bliss is delusion. It speaks of the spontaneously accomplished Bindu. The Bodhicitta that is inherently free from the thought of effort
Chinese
心大乐，超越生死之域是为错谬，譬如欲求乳汁而于角上挤奶。名为“离戏任运圆满安乐之境，本即安住”。 意为：因本已成就，无有分别，故大菩提之境，法界乃是本不可寻觅之成佛之境。 名为“智慧自生无基大精髓”，意为：心之法性本即显现，故不由他生，乃由彼性自生。无基者，自性离于勤作，不赖因缘，本自任运圆满为法身，大乐大精髓者，乃由自心精髓，诸法皆显现为法性，故为周遍安住之精髓。 名为“不摇不动，解脱离于一切言诠”，意为：本自安住于法身者，无论如何扰乱亦不动物质，安住于不动的雍仲如虚空，故为本自解脱之道，超越言词文字，本离能取所取之境。 名为“以证悟之甘露，息灭勤作之痛苦疾病”，意为：本自任运成就，故为无生死之甘露，因不可寻觅，故超越法身之名相，痛苦乃下劣之辈，错谬者于成就之境法性之外寻求，如盲人作向导。息灭彼者，无需勤作，勤作显现为法性，故痛苦为智慧之火所息灭。名为“离勤安乐之状态，本即如是安住”，意为：心离勤作与所修之境，于法性大乐之状态中，本自无为，如虚空般安住成佛。 如是诸法，本初即为自性之明点，意为：如是内外一切诸法，从本初即不勤作而周遍，故为明点，无有生死，如虚空般本自成佛之自性。名为“无有舒展亦无收缩，故广大”，意为：彼周遍而不离，故无有舒展与收缩，本自周遍之智慧如虚空般安住，故广大。名为“无生无灭，雍仲自性安住”。
English
The mind is great bliss. Straying from the realm of no birth and death is delusion, like trying to milk milk from a horn. It is said, "The realm of effortless, spontaneously perfect bliss abides from the very beginning." It means that because it is already accomplished from the beginning and there is no separation, the realm of great Bodhi, the Dharmadhatu, is the realm of enlightenment that is impossible to seek from the beginning. It is called "The essence of great wisdom, self-arisen, without support," meaning that the mind's Dharmata appears as it is from the beginning, so it does not arise from others. It arises from itself. "Without support" means that the nature is free from effort, and without relying on causes and conditions, it is spontaneously perfected as the Dharmakaya from the beginning. The essence of great bliss is that from the essence of one's own mind, all dharmas appear as Dharmata, so it is the essence that abides pervading all. It is called "Unmoving, unchanging, liberation is free from all designations," meaning that those who abide in the Dharmakaya from the beginning, no matter how disturbed, do not move as objects. Abiding in the unchanging Yungdrung like the sky, it is the path of liberation from the beginning, beyond words and letters, and free from the object of grasping and the grasper from the beginning. It is called "With the nectar of realization, the suffering and diseases of effort are destroyed," meaning that it is spontaneously accomplished from the beginning, so it is the nectar of no birth and death. Because it is impossible to seek, it transcends the designation of the Dharmakaya. Suffering is for those of lower vehicles, and those who are deluded seek the accomplished realm of Dharmata separately, like a blind person acting as a guide. Destroying it does not require effort. Effort appears as Dharmata, so suffering is destroyed by the fire of wisdom. It is called "The state of effortless bliss, abides as it is from the beginning," meaning 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 the enlightened one abides like the sky. Thus, all dharmas are naturally bindus from the beginning, meaning that all inner and outer dharmas are pervasive from the beginning without effort, so they are bindus, the nature of enlightenment without birth and death, like the sky. It is called "Without expansion and without contraction, therefore it is vast," meaning that it pervades and is inseparable, so there is no expansion or contraction. The wisdom that pervades from the beginning abides like the sky, so it is vast. It is called "No birth, no cessation, the nature of Yungdrung abides."
Chinese
没有可执著的种子，所以没有生；如果没有生，什么会灭呢？它本身就是一切法显现和生起的法性。由于永恒的法平等性如同虚空般平等，所以为了在永恒法身自性中成佛。无实无界限，无处可住，超离思。意思是：由于超离颜色和形状，不住于任何相的境地，如同虚空的体性，所以无任何可执著。从一开始就远离勤作的念头。不分别智慧精要，无勤作，这指的是它的自性远离了可考察的境地，所以称为法性不分别的界。智慧精要是：心安住于法界，从不二的空性中自然显现，所以是智慧精要。这个在法平等性中无须寻觅而成佛，如同虚空边际般从一开始就普遍存在，意思是：如同虚空遍布一切，心从一开始就无须寻觅，如同虚空般遍布一切，并安住于法身成佛。由于超离思辨的言说，所以无边无中。意思是：菩提心是远离考察的境地，所以无法用言语表达，也无法执著。由于能取所取从一开始就超越了寂灭，所以心性法身如同虚空般无作无为。从一开始就安住于无须勤作的大乐中，不从自身之外寻觅，而是如同虚空般遍布并观修安住。如同口诀见解的根本释，一切众生成佛于法身而圆满。 曼 诀窍之王大圆满经。 这是阿底瑜伽的大禅定。 菩提心禅修如同炼石成金， 大圆满禅修宣扬如同眼中的瞳仁。 六界明点阐释了十一条支分。 十二偈颂宣说了意义的隐喻。 开启并阐释了聪慧之士心中的庄严。 具足智慧者，圆满了前世串习的传承血脉之义。 吉祥！ 菩提心禅修如同炼石成金。 导师妙吉祥友。
English
Without the seed of clinging, there is no birth; if there is no birth, what ceases? It itself is the Dharmata in which all dharmas arise and manifest. Because the equality of Yungdrung's Dharma is equal like the sky, therefore, to attain Buddhahood in the self-nature of the Yungdrung Dharmakaya. Without substance, without boundary, not abiding anywhere, beyond thought. This means: Because it transcends color and form, it does not abide in any realm of characteristics. Like the essence of space, there is nothing to grasp. It is free from the thought of effort and striving from the very beginning. Non-discriminating wisdom essence, without effort, this means that its self-nature is free from the objects of examination, so it is called the realm of non-discriminating Dharmata. The essence of wisdom is: the mind abides in the realm of Dharma, arising spontaneously from the expanse of non-duality, so it is the essence of wisdom. This attainment of Buddhahood in the equality of Dharma without seeking is like the expanse of the sky, inherently pervasive. This means: Just as the sky pervades everything, the mind, from the very beginning, is not to be sought, but pervades everything like the sky, and abides in the Dharmakaya, attaining Buddhahood. Because it transcends the speech and thought of conceptualization, it is without beginning or end. This means: Bodhicitta is free from the objects of examination, so it cannot be expressed in words, nor can it be grasped. Since the grasped and the grasper have transcended Nirvana from the very beginning, the mind itself, the Dharmakaya, is like the sky, uncreated and unmade. From the very beginning, it abides in great bliss without effort, not seeking outside oneself, but pervading like the sky and meditating on abiding. Like the root commentary of the oral instruction view, all sentient beings are perfected in attaining Buddhahood in the Dharmakaya. The King of Oral Instructions, the Great Perfection Sutra. This is the great meditation of Ati Yoga. Bodhicitta meditation is like refining stone into gold, Great Perfection meditation proclaims like the pupil of the eye. The six spheres of bindus explain the eleven branch lineages. The twelve verses speak of the metaphors of meaning. Opening and explaining the adornment in the hearts of intelligent beings. Those endowed with wisdom complete the meaning of the lineage of previous practice. Auspicious! Bodhicitta meditation is like refining stone into gold. Master Jampal Shenyen.