Chinese
完成了。菩提心的伟大之处在于，例如在珍宝金洲中，连石头的名字都没有，一切都安住于黄金的自性中。同样，内外显现所摄的一切法，轮回和恶趣等被视为过失之法，连名字都没有，一切都只是普贤游舞的庄严不间断地显现，这就是如来的伟大之处。菩提心的错谬和障碍在于，从不如此证悟和颠倒证悟的世间人，到下乘的见行都是，简而言之，就像三十种错谬和障碍。安住菩提心的方法是，瑜伽士中智慧极为超胜者，以大圆满的意义如实地用大觉知的容器抓住，安住于大平等的状态中。像这样宣说的大圆满的这些词句，即使用大大咧咧粗犷的语言说，也是精细寂静，如同虚空界；下乘的法则是，即使用精细寂静的语言说，也是粗犷喧嚣，如同尘土的堆积。因此，对于大圆满的法则，必须以广阔深邃精细的智慧来观察。其中，大圆满的经典中说：如此说，一切法都观为菩提心大圆满点的一个自性中成佛，或者同样，一切错觉都观为普贤的游舞，或者一切有情都观为深奥菩提的净土，或者一切行境都观为自生智慧的自显现，或者其他种类，一切法都观为五种伟大的自性中成佛，或者观为六种大圆满点的自性中成佛，或者其他，像这样用三十种错谬和障碍来断除错谬和障碍，用三种是来消除怀疑的障碍，用三种大把握来断除意念的执着，用三种口诀的根本来把握口诀的基础，用一个菩提心大圆满点来断除一切所知的事物的区分，以一切中无不证悟的伟大来遮止，从现在开始就在普贤无分别的地上
English
It is completed. The greatness of Bodhicitta is that, for example, in the treasure golden island, there is not even the name of stone, everything abides in the nature of gold. Similarly, in all the dharmas gathered by inner and outer appearances, there is not even the name of what is labeled as faults and defects, such as samsara and evil destinies. Everything is just the uninterrupted appearance of the adornment of the play of Kuntuzangpo, which is the greatness of the Tathagata. The errors and obscurations of Bodhicitta are from worldly people who do not realize it in this way and who realize it wrongly, to all the views and practices of the lower vehicles. In short, it is like thirty errors and obscurations. The method of establishing Bodhicitta is that a yogi who is extremely superior in intelligence, grasps the meaning of Dzogchen as it is with the vessel of great awareness, and abides in the state of great equanimity. These words of Dzogchen that are taught in this way, even if spoken in a loud and rough voice, are subtle and peaceful, like the realm of space; the ways of the lower vehicles, even if spoken in a subtle and peaceful voice, are coarse and noisy, like a pile of dust. Therefore, this way of Dzogchen must be examined with a broad, profound, and subtle mind. In this regard, it appears in the Dzogchen texts themselves: Thus it is said, all dharmas are seen as being enlightened in the nature of one great thigle of Bodhicitta, or similarly, all illusory appearances are seen as the play of Kuntuzangpo, or all sentient beings are seen as the pure land of profound Bodhi, or all fields of experience are seen as the self-arising of self-born wisdom, or in other ways, all dharmas are seen as being enlightened in the nature of five kinds of greatness, or seen as being enlightened in the nature of six great thigles, or in other ways, like this, the thirty errors and obscurations cut off errors and obscurations, the three "is" eliminate the obstacles of doubt, the three great confidences cut off the clinging of thoughts, the three roots of pith instructions grasp the basis of pith instructions, one great thigle of Bodhicitta cuts off the distinction of all knowable things, and the greatness of not being unenlightened in all of everything turns back, and from now on, on the ground of Kuntuzangpo without separation,
Chinese
这种无需努力自然而然产生的状态，实际上就是第二金刚萨埵，因此世间和非世间的一切，都应该像如意宝珠、珍宝之王一样，用头顶恭敬顶戴。如是说。现在将如上所说的内容进行阐述：所谓菩提心，如前所述，是指心与菩提无二无别的意义。如是说：心即是菩提，菩提即是心。心与菩提无二无别，瑜伽士应如是了知。就像这样说的一样。明点是远离戏论的意思。伟大是指周遍广大，作为一切法的自性。在其自性中成佛，是指菩提心的本质，既不能去除遮蔽，也不能产生智慧。例如，当雪豹的眼睛在没有昼夜差别的极度清晰中看到事物时，不需要去除黑暗，也不需要依赖显现的力量。那时，自然而然地知道天空是光明的。同样，当认识到一切法都是菩提心本质时，因为无法去除遮蔽，所以不需要产生智慧。那时，自然而然地知道菩提心是光明的。所谓普贤的游舞，是指在所有众生的错觉显现中，从一切方面来说，没有什么是坏的、应该抛弃的，所以是普贤。因为没有什么是需要追求的，并且远离了探究底蕴的意义，所以像幻术游戏一样存在，因此是游舞。虽然显现为没有任何阻碍，但并没有脱离法性，并且使法性更加显赫，所以是庄严。没有未成佛的法，一切都是在成就如来事业，所以是佛的伟大。如是说：八万四千烦恼使众生烦恼，但所有这些都在成就佛的事业。甚至四个魔也都在成就诸佛的事业。就像经部中所说的那样。主要提到普贤的游舞，是因为菩提心金刚六字
English
This state of spontaneously arising without effort is indeed the second Vajrasattva, therefore all that exists and does not exist should revere it with the crown of their heads, like a wish-fulfilling jewel, a king of treasures. Thus it is said. Now, I will explain what has been said above: What is called bodhicitta, as explained before, refers to the meaning of the inseparability of mind and bodhi. As it is said: Mind itself is bodhi, whatever is bodhi is mind. Mind and bodhi are non-dual, yogis know it as such. Like it is said. Bindu means devoid of elaboration. Great means pervading and vast as the nature of all dharmas. Being enlightened in its nature means that the essence of bodhicitta has no obscurations to remove and no wisdom to generate. For example, when a snow leopard's eyes see with extreme clarity, without distinction between day and night, there is no need to remove darkness, nor is it necessary to rely on the power of appearance. At that time, one naturally knows that the sky is clear. Similarly, when one realizes that all dharmas are the nature of the essence of bodhicitta, there are no obscurations to remove, so there is no need to generate wisdom. At that time, one naturally knows that bodhicitta is clear. What is called the play of Samantabhadra means that in all the illusory appearances of beings, there is nothing that is bad or should be abandoned in any way, so it is Samantabhadra. Because there is nothing to be sought and it is devoid of the meaning of delving into the depths, it exists like a magical game, therefore it is play. Although it appears without any obstruction, it does not deviate from the nature of reality and makes the nature of reality more prominent, so it is adornment. There is no dharma that is not enlightened, and everything is accomplishing the deeds of the Tathagata, so it is the greatness of the Buddha. As it is said: The eighty-four thousand afflictions that afflict sentient beings, all of them accomplish the deeds of the Buddha. Even the four maras accomplish the deeds of the Buddhas. Just as it is said in the Sutras. This emphasis on the play of Samantabhadra is because the bodhicitta is the six-syllable vajra.
Chinese
因此，前两句显示了菩提心的自性，以及断除错谬之处。中间两句显示了菩提心的伟大，不妨碍普贤菩萨的嬉戏庄严。最后两句显示了安住菩提心的方法，以及重复修持。所谓的“众生深奥菩提之田”，菩提心比金刚萨埵虚空还大，其大在于法性。其大的伟大之处在于一切众生都是深奥菩提之田。就像这样，是众生的蕴聚。既是菩提又是田，所以是菩提之田，因为是一切功德的处所。这样，对于众生的心识来说，既不显现也不可理解，所以称为深奥之田。对此，一切行境都视为自生智慧自然显现。所谓行境，就是众生六根的行境。自生智慧是，一切有为法自性寂静，所以智慧是自生的。这种方式，瑜伽行派无相论者也认可。其他决定意义的经部中也证实了这一点，就像这样说：“虽然是积聚、精华和无有实义，但不是不积聚福德，不是无有精华的智慧，也不是没有灌顶为自生智慧的实义。”就像这样说，一切法都是积聚，是欺骗的法性，但也要视为不欺骗地积聚福德。同样，虽然是精华，没有可取之处，但要将意义上不颠倒的智慧作为精华来依止。一切都是无有实义，但也要视为没有不灌顶为自生智慧的实义，即了知自性清净的智慧。这些并不像瑜伽行派所认为的那样真实存在，所以也是精华、积聚和无有实义。在《宝积经》中说：“世间界有种种，不可思议的言辞变化，但虚空不会毁灭，自生智慧也是如此。”所说的道理也是这样。这是大鹏鸟的……
English
Therefore, the first two lines show the nature of Bodhicitta, along with cutting off the erroneous points. The middle two lines show the greatness of Bodhicitta, not hindering the playful adornment of Samantabhadra. The last two lines show the method of abiding in Bodhicitta, along with repeated practice. The so-called "sentient beings, the profound field of Bodhi," Bodhicitta is larger than Vajrasattva's space, its greatness lies in the Dharma nature. The greatness of its greatness lies in the fact that all sentient beings are the profound field of Bodhi. Just like this, it is the aggregate of sentient beings. It is both Bodhi and a field, so it is the field of Bodhi, because it is the place of all merits. In this way, for the minds of sentient beings, it is neither apparent nor understandable, so it is called the profound field. To this, all objects of experience are seen as the self-arisen wisdom naturally manifesting. The so-called object of experience is the object of experience of the six faculties of sentient beings. Self-arisen wisdom is that all conditioned phenomena are naturally peaceful, so wisdom is self-arisen. This way, the Yogacara school, which speaks of non-duality, also agrees. Other Sutras of definitive meaning also prove this, just as it says: "Although it is accumulation, essence, and without essence, it is not not accumulating merit, not wisdom without essence, nor without the essence of empowerment as self-arisen wisdom." Just as it says, all dharmas are accumulation, the nature of deception, but it should also be seen as accumulating merit without deception. Similarly, although it is essence, without anything to take, one should rely on the wisdom that is not inverted in meaning as essence. Everything is without essence, but it should also be seen as not without the essence of empowerment as self-arisen wisdom, that is, knowing the wisdom of self-nature purity. These are not truly existent as the Yogacara school believes, so they are also essence, accumulation, and without essence. In the "Ratnakuta Sutra" it says: "There are various realms of the world, inconceivable changes of words, but space will not be destroyed, and so is self-arisen wisdom." The reason for saying this is also the same. This is the great Garuda's...
Chinese
萨！不住，不缘目标，无分别的法道，从回向的细微部分之境中解脱出来。思辨禅修法身，是无有特殊意义的。自生智慧，无分别，恒时如是安住。如是说。这是禅定的重要障碍，因此在菩提心之安立法的场合中是需要的。然而，因为是自生智慧的体性，所以这里也宣说了。如此，不分别的等持，不住于任何所依，不缘于任何对境，不以任何方式分别，因此如是修习。如是说，是堕入取舍的边际，因此与回向的部分没有分离。法身以取舍来区分，并且没有特别增上的法。无论六根的行境如何分别和散乱，实际上也没有取舍，并且觉性也自性光明。这无有取舍的方式，也应当如上文所示的狐狼之眼的例子一样理解。这也不是如瑜伽行派所希求的那样。自生智慧本身也远离一切诠释。如是说。有些人这样想：如果智慧是自生的，为何不去除障碍？不应如此思考。例如，人们的眼睛似乎可以去除黑暗，因此也需要依赖显现的力量。当获得狐狼之眼时，就会了悟到黑暗没有可去除的实体。当虚空自性光明时，显现具有作为基础的巨大元素，即使知道有实体，也不会进行去除黑暗的行为。同样，当获得无垢的法眼时，就会了悟到烦恼和非烦恼的无明没有实体。就会了悟到心自性光明。那时，不分别的智慧与障碍并不相同。即使见到了知和明觉的特征作为实体存在，也不会认为它在进行去除障碍的行为。因此，对于在错乱的觉知之行境中显现的任何事物，显现时也不应执着为实体。因此，去除或不去除障碍的说法是孩童的行境，而智者的
English
Sa! The path of Dharma, without abiding, without focusing on an object, without discrimination, is to be liberated from the realm of subtle aspects of dedication. Discursive meditation on the Dharmakaya is without special meaning. Self-arisen wisdom, without discrimination, abides in suchness at all times. Thus it is said. This is an important obstacle to meditation, so it is needed in the context of establishing the mind of enlightenment. However, since it is the nature of self-arisen wisdom, it is also taught here. Thus, this non-discriminating samadhi does not abide in any support, does not focus on any object, and does not discriminate in any way, so meditate in that way. To say this is to fall into the extremes of acceptance and rejection, and thus is not separate from the aspects of dedication. The Dharmakaya is distinguished by acceptance and rejection, and there is no single Dharma that is particularly enhanced. However much the objects of the six senses are discriminated and distracted, in reality there is no acceptance or rejection, and awareness is also naturally clear light. This way of having no acceptance or rejection should be understood in the same way as the example of the fox's eye shown above. This is also not as desired by the Yogachara school. Self-arisen wisdom itself is also free from all imputations. Thus it is said. Some people think like this: If wisdom is self-arisen, why does it not remove obscurations? One should not think like that. For example, it seems that darkness can be removed from people's eyes, so one must also rely on the power of appearance. When one obtains the eye of a fox, one realizes that darkness has no substance to be removed. When space is naturally clear light, appearance has great elements as its basis, and even if one knows there is substance, one does not perform the act of removing darkness. Similarly, when one obtains the stainless eye of Dharma, one realizes that afflictions and non-afflictive ignorance have no substance. One realizes that the mind is naturally clear light. At that time, non-discriminating wisdom is not the same as obscurations. Even though one sees the characteristics of knowing and awareness as existing as substance, one does not perceive that it is performing the act of removing obscurations. Therefore, whatever appears in the realm of deluded awareness, one should not grasp at appearance as substance. Therefore, the terminology of removing or not removing obscurations is the realm of children, while that of the wise