Chinese
那确是菩提心之主。因我进入菩提心之精华，无所得亦无所舍。诸佛之菩提，是名言而非实义。如是说故，执取是错谬，此处亦无执取。雄鹰翱翔中说：无路而入路，是路之大病。欲往彼岸，如鹿追逐海市蜃楼。无所得之境，不生于三界。以十地为参照之境，亦是菩提之障。如是说。大虚空中说：由上而上梵天道，与离戏法不符。若成道路之行者，如虚空之边际无有穷尽。如是说故，执取行道是错谬。因此，此时于界中说：如实不作意之菩提心性，执取对治而修持则无有，乃薄伽梵普贤王如来所知而说。如是应得定解。彼处，以噶饶多杰及自性与大本体之理，任运成就之大界者，有缺失与意义二者。其中，意义不谬误者，乃佛与有情，及其行境一切之自性之体性，从本来无始至无终，任运成就之法性大界之自性中，无余而证悟成佛。彼之体性如何耶？譬如如意宝珠，因福德小或以使用之故，若显现如何思惟，彼在内耶？在外耶？在中耶？何处皆无耶？三者皆有耶？彼诸显现亦混合而显现于何处耶？各自有耶？若考察而指示之，或言说亦难，然所需所欲皆显现。如是任运成就之大界之法性，亦以功德之法一切安立，然一耶？多耶？或功德之加持彼等方隅在此耶？虽考察而指示亦难，然大加持自显现而无有间断。不仅如此，宝珠之体性亦如是。譬如就近取喻，亦如瑜伽成就之教言中说：无分别无作，以及欲求生起，与需
English
That is definitely the lord of bodhicitta. Because I enter the essence of bodhi, there is nothing to be attained and nothing to be abandoned. The bodhi of the Buddhas is a term, not a reality. As it is said, grasping is a mistake, and there is no grasping here either. In the soaring of the great garuda it says: Entering a path where there is no path is a great disease of the path. Desiring to go to the other shore is like a deer chasing a mirage. The realm of non-attainment does not arise from the three realms. Even the state that relies on the ten bhumis is an obscuration of bodhi. So it appears. In the great sky it says: The path of Brahma, from higher to higher, does not accord with the dharma free from action. If one becomes a traveler on the path, like the edge of the sky, there is no end. As it is said, grasping and traveling the path is a mistake. Therefore, in this context, it says in the expanse: The bodhicitta itself, which is naturally uncorrected, is not to be meditated upon with grasping and fixation, as the Bhagavan Samantabhadra knows and speaks. Thus, one should gain certainty. There, with the reasoning of Garab Dorje and the great essence of self-nature, the great spontaneously accomplished state has two aspects: fault and meaning. Among them, the meaning that is not mistaken is that the essence of the nature of all Buddhas and sentient beings and their objects of experience, from the beginning without beginning to the end without end, is spontaneously accomplished without remainder in the nature of the great dharma realm. What is its characteristic? For example, if a wish-fulfilling jewel appears as you think, due to small merit or use, is it inside? Is it outside? Is it in between? Is it nowhere? Is it in all three? Do those appearances also mix and appear where? Are they separate? If you examine and point it out, or even speak of it, it is difficult, but whatever is needed and desired appears. Likewise, the dharmata of the great spontaneously accomplished state, even if all qualities are established by dharma, is it one? Is it many? Or is the blessing of those qualities in this direction? Although it is difficult to examine and point out, the great blessing is self-manifesting and uninterrupted. Moreover, the nature of the jewel is also like that. For example, taking a close example, it is also said in the words of the accomplished yogi: Non-conceptual, without action, and the arising of desire, and the need
Chinese
圆满一切，满足希望，连绵不断，生起欢喜，永不穷尽，安立于安乐，一切皆成，毫无阻碍，不觉厌倦，无比布施，所需皆成。楞伽之主，这些法虽仅是部分相似，但自证的譬喻却是无偏的。结合此句，大乐任运成就之自性，于三世无时无刻不离一切行境，无有能观察者与所观察境，故亦是大无分别。以道和所化之整体，成办利益之事，亦满足所需之希望。如所思般，成就之欲求亦会生起。成就即是上中下一切无余圆满。无有时此生起，有时此不生起之事。令所化生起欢喜，功德永不穷尽，亦将道者整体安立于真实安乐之中，于一切时分，他人之事业亦整体成就，于任何事物皆无执着，显现毫无阻碍，成办事业亦无需重复，心意相合之道者与行者整体，如所愿般无比施予，如所显现般成就，以及，令心之所想整体成就，无论何事生起，于轮回与涅槃中皆无来往，连绵不断。彼经中又云：具功德之流，具事业之流。等等如是宣说。自性之义，即是无有可诠释之体性，亦是无有不遍及之处。难以心识触及，与任何事物皆不相合。因此，任运成就之自性，被尊称为至高无上。此亦非立即由胜者所作，亦非由道者所观察，亦非由卜筮或自在天等所为，而是本自任运成就。如杜鹃鸟之歌中所说：因已证得，故已舍弃勤作之病，因任运而住，故已安立。如是宣说，果位本自成就，无需寻觅，道与果位一切，皆无需于大智慧中寻觅而圆满。如大虚空中所说：以心之所想为施主，以观视之力而开展，所见之成就，即是彼等持圆满。如是宣说。命之轮。
English
Being complete in every aspect, fulfilling hopes, being continuous, generating joy, being inexhaustible, establishing in happiness, accomplishing everything, being unobstructed, not feeling weary, giving generously, and fulfilling needs. O Lord of Lanka, although these qualities are only partially similar, the example of self-awareness is impartial. Combining this with the statement that the nature of great bliss, spontaneously accomplished, is devoid of all objects of experience in the three times, without any observer or object of observation, it is also great non-conceptualization. Through the path and the entirety of those to be tamed, it accomplishes beneficial deeds and fulfills the hopes of what is needed. Desires for accomplishments arise as thought. Accomplishments are complete without any remainder, whether superior, middling, or inferior. There is no such thing as something arising at this time or not arising at this time. Generating joy in those to be tamed, virtues are inexhaustible, and the entirety of the path establishes one in true happiness. At all times, the actions of others are entirely accomplished, and there is no attachment to anything. Unobstructed appearances and the accomplishment of deeds do not need to be repeated. The path and beings whose minds are in harmony give abundantly as desired, and as much as appears is accomplished. And, it makes the entirety of one's thoughts and intentions accomplished. Whatever arises, there is no coming or going in samsara or nirvana, it is continuous. From that very text: "Possessing a stream of qualities, possessing a stream of actions." And so forth, it is said. The meaning of nature is that it cannot even be shown as a characteristic, and it pervades everything without being utilized. It is difficult to touch with the mind, and it is not one with anything. Therefore, the nature of spontaneous accomplishment is referred to as supreme. It is not something immediately done by the Victorious Ones, nor is it contemplated by the path, nor is it done by divination or Ishvara, but it is spontaneously accomplished from the beginning. As it says in the Cuckoo's Song: "Having attained, the disease of effort is abandoned, having remained spontaneously, it is established." Thus, it is shown that the result is already accomplished from the beginning and does not need to be sought. All paths and results are complete without being sought in great wisdom. As it says in the Great Sky: "With the thought of the mind as the benefactor, with the power of looking, strength is spread. The accomplishment that has become visible is the completion of that very samadhi." Thus it appears. The wheel of life.
Chinese
中，三藏经部和重要心髓圆满。如是说。从《顶峰骤成》中说： 任何也不是，是万象诸法的法界，觉性明智菩提心，无二义证悟大瑜伽士的，清净智慧任运成就之究竟，无有希冀，法界于法界自明。此句之义是： 轮回与涅槃二者任运成就之自性，无有希冀地开示了。从《宝总集》中说： 无需造作即能满足一切希求的，平等性中觉悟的这些大乘法，遍及一切，没有不圆满的法。此句之义也是： 对于任运圆满的觉性，不需寻求功德和加持，而是自生，并且开示为一切之自性，因此说没有可去除和可获得的。从《乐遍》中也说： 无别任运圆满明点法界性，无生本初即是珍宝，无作故任运圆满明点大。如是说。又说： 不变如黑毛，若观察乃是黑毛之法界，任运安住故断功位。如是说。从《总断》中说： 此异于他，本初即无有，任运圆满之自性中，无有死亡、迁移、变化之时，不变坚固如金。如是说，开示了不需改变和不需寻觅的自性。从《奇哉》中也说： 大菩萨，诸佛之佛的身，虽然显现为种种，然而是普遍珍贵的，如是说。身之颜色显现种种，游舞种种，犹如珍宝，珍宝颜色白色也是珍宝，红色和，黄色和，绿色等等，无论什么颜色都是珍宝。这是珍宝，这不是珍宝是不存在的。同样，诸佛之身也是，颜色和形状，这是佛的身，这不是身是不存在的。如是说。那是功德圆满，事物本身就是身和智慧的坛城。如是之义，有缘之子以不可思议的方式证悟，以无知的方式，本来就是如此
English
It says, "The Tripitaka and the essential heart are complete in your mind." From "Sudden Peak": "Whatever is not, is the sphere of various dharmas. The knowing, intelligent Bodhicitta is the ultimate end of the great yogi who realizes the meaning of non-duality, the spontaneously accomplished pure wisdom. Without hope or fear, the sphere itself is clear in the sphere." The meaning of this is that the nature of samsara and nirvana, both spontaneously accomplished, is shown to be without hope or fear. From "Precious Collection": "These Great Vehicle teachings, which realize equality and fulfill all hopes without effort, pervade all and lack no completeness." The meaning of this is that for spontaneously perfect awareness, virtues and blessings are not sought, but are self-arisen, and it is shown to be the nature of all, so it is said that there is nothing to be removed or obtained. From "Joyful Abundance": "The indivisible, spontaneously perfect thigle is the essence of the sphere itself. It is unborn and inherently precious. Because it is without action, the spontaneously perfect thigle is great." Again: "Because it is unchanging, it is like black wool. If examined, it is the sphere of black wool itself. Because it abides spontaneously, it cuts off positions." From "General Cutting": "This is different from others, originally non-existent. In the nature of spontaneous perfection, there is no time of death, migration, or change. It is unchanging and stable like gold." It shows the nature that does not need to be changed or sought. From "Wonderful": "Great Bodhisattvas, the bodies of the Buddhas of Buddhas, although they appear in various ways, are like universal jewels." And: "The color of the body appears in various ways and plays in various ways, like a jewel. A jewel of white color is also a jewel, and red, yellow, and green, etc., whatever color it is, is a jewel. This is a jewel, and it is not that this is not a jewel. Likewise, the bodies of the Buddhas also, the color and shape, this is the body of the Buddha, and it is not that this is not the body." It is the complete perfection of qualities, the thing itself is the mandala of body and wisdom. Such a meaning is realized by a fortunate son in an inconceivable way, and in a way of unknowing, it is naturally so.
Chinese
因此，仅仅获得我的行境的要点，就会显现为自然圆满的珍宝。正如那里面所说：获得三界珍宝的人，能如愿以偿地成就一切。此界会变成如意宝。这并不是从无到有，而是指本有的意义自然显现。因此，现在立即积累资粮，也不需要去寻找。无论做什么，无论享用什么，都不会变成浪费。菩提心即是菩提本身。无需积累资粮，一切当下圆满。以自心赞叹自心，修持的精要不会浪费。以自心成就自心，思之则自然成就之身。因此，如果具备那个意义，就不会被魔所趁。那里面还说：菩提心的作为，如同如意树，恒时以菩提的安乐，成为殊胜菩提的精要。这些意义等等，广为流传。然而，对于自他本然任运成就，谁会去执着，又会去看什么呢？如果不对任何事物进行观看和思考，也不去追求任何意义，那么见到任运成就，就是见解无误的原始清净。如此，仅仅修持自明自显。不证悟此理的过失是：在五百之末，一位对佛法极度虔诚的人说，即使如此，因为执着于基础，所以没有利益。他们说，有一种易于修持的窍诀，即执着于目标。这就像用第一把钥匙打开宝库的门一样。以执着于目标的窍诀来期望任运成就，是错误的。因此，如果不证悟此理，就没有解脱的方法，只能徒劳无功。正如《虚空藏经》所说：对于本然任运成就的大方便，人为的造作和行为不是大方便。如果执着于因，不离开方便的行为，那么不用思虑的大方便又有什么用呢？由此可见，这是非常错误的。因此，殊胜大圆满的见解，是伟大的毗卢遮那的观点。见解也有不错误的意义，也有不证悟而错误的意义。其中，不错误的意义是伟大的全聚判决，有三种。什么是“哇”呢？就是自他所包含的一切法。