Chinese
中没有。事业无求委托于灌顶中没有。三门无勤坛城生起中没有。因果二无有如虚空。如是说。菩提心本来无错谬。本来是，本来没有错谬。没有错谬，不着真假之言说。因缘果，勤作皆超越。已作勤作已过，从无明。勤作所作修习而欲成就者。菩提之障碍没有比这更大的了。如是等。那么以道的取舍，清净界之垢染，如果不欲成佛，那该怎么办？与凡夫有什么差别呢？如果这样想，自生的智慧大圆满本身，本来就具有成佛的伟大功德，任运成就。因为三身自性圆满，所以不需要从外面寻找。因此，开示了此本身不作修，如其本然之状态，不移动而成就。彼中云：嗟！大菩萨谛听。法身乃菩提心。菩提心生法身。微尘许谁亦不能作。因此佛不由心外得。报身圆满菩提心。菩提心生报身。从心所生之色相中。无有胜过报身之身。化身乃菩提心。菩提心之化身。为利有情无有他。三世诸佛一切也。无有胜过菩提心。昔日已逝诸佛陀。自心不作先前见。现在安住诸佛陀。不作之自心彼。不作如是已证悟。现在亦作利有情。未来将至诸佛陀。自心菩提心性此。先前未作未授记。现在禅定心不作。不作入道而行持。如是说。秘密藏中云：四时十方任何处。圆满正觉不可得。心性即是圆满佛。莫于他处寻觅佛。寻觅亦不为胜者得。如是。因此，心性不动摇的法身菩提心是超越作为的大圆满自性。
English
There is not in the middle. There is no entrusting to empowerment without seeking activities. There is no arising of the mandala of the three doors without effort. Cause and effect are non-dual, like the sky. Thus it is said. Bodhicitta is originally without error. It is originally, and there is originally no error. Without error, there are no words of truth or falsehood. Cause, condition, and result, all efforts are transcended. Having done, effort has passed, from ignorance. If one seeks to accomplish by practicing effort and action. There is no greater obstacle to enlightenment than that. Such as etc. So, by taking and abandoning the path, purifying the defilements of the realm, if one does not desire to become a Buddha, what should one do? What is the difference between an ordinary person? If you think like this, the spontaneously arising wisdom, the Great Perfection itself, originally has the great qualities of Buddhahood, spontaneously accomplished. Because the three bodies are complete in their own nature, there is no need to seek them from the outside. Therefore, it is taught that this itself is not fabricated, in its natural state, it is accomplished without moving. From that itself: O great Bodhisattva, listen. The Dharmakaya is Bodhicitta. The Dharmakaya arises from Bodhicitta. No one can make even a mote of dust. Therefore, the Buddha is not obtained outside the mind. The Sambhogakaya is complete Bodhicitta. The Sambhogakaya arises from Bodhicitta. Among the forms arising from the mind. There is no body superior to the Sambhogakaya. The Nirmanakaya is Bodhicitta. From the manifestation of Bodhicitta. There is no other who works for the benefit of beings. All Buddhas of the three times too. There is nothing superior to Bodhicitta. The Buddhas of the past who have passed away. The self-mind was not fabricated, seen before. The Buddhas who are now abiding. That unfabricated self-mind. Unfabricated, thus realized. Now also working for the benefit of beings. The Buddhas who will come in the future. This self-mind, the nature of Bodhicitta. The previous ones were not fabricated, not prophesied. Now the mind of Samadhi does not fabricate. Not fabricating, entering the path and acting. Thus it is said. From the Secret Essence: From any of the four times and ten directions. Perfect enlightenment cannot be found. Mind itself is the perfect Buddha. Do not seek the Buddha elsewhere. Even if you seek, the Victorious One will not find it. Thus it is. Therefore, the Dharmakaya Bodhicitta, the nature of mind that does not waver, is the nature of the Great Perfection that transcends action.
Chinese
诶！《普作王经》中说：“心是如是之事物”， “所有诸法皆成就如是性，莫于如是性上作修饰”，“莫于自性之外另作修饰”，“若寻觅，胜者亦难于法界中觅得，往昔已作，今则无需作”，“往昔已修，今则莫修饰，不作意，不思维，安住于平等舍”。如是说。第二，宣说殊胜之大密，有三种，即本体、分类、需确定之名相。第一是阿底瑜伽大圆满，离戏论、自生之智慧，无有边际与偏袒，一切乘之义皆圆满，故为顶峰。如《普作王经》中说：“一圆满，二圆满，于心圆满。一圆满，以心所作而圆满。二圆满，于具足圆满。一切圆满，于菩提心圆满。”如是说。其中，以心所作，即不清净轮回之法，显现为外器内情，包含于蕴、界、处之诸法，以及视见、修习、行持诸乘之基、道、果等，皆是心之习气迷乱所致，乃心之造作所暂作。彼等现今显现为迷乱之显现、迷乱之执着，看似真实，然实则本体未成，故未离自生智慧之状态而圆满。于具足圆满，即自生之智慧光明之本体，空性法身，自性光明报身，大悲觉性化身，此三身本自具足，无需由他方勤作而圆满。于菩提心圆满，即无论如何显现与存在之诸法，所有清净与不清净之显现，皆汇集于根本自生智慧之状态中，由状态中显现，安住于状态中，如士夫之睡眠与梦境中显现之不同，皆汇集于觉性之状态中，由状态中显现，如是安住于状态中，故心性圆满为菩提心。彼亦是心乃由普作之阿赖耶识显现为八识聚，故是需净化之垢染，而菩提心乃心性光明，心之殊胜，无分别之智慧。
English
E! In the Kunje Gyalpo it says: "Mind is the suchness of things," "All phenomena are accomplished in suchness. Do not modify suchness," "Do not accomplish anything other than its essence," "If you search, even the Victorious Ones will not find it in the expanse. What was done before, there is no need to do now," "What was cultivated before, do not cultivate now. Do not think, do not contemplate, remain in equanimity." Thus it is said. Secondly, explaining the Great Secret of Distinction, there are three aspects: essence, divisions, and the need to ascertain terms. The first is Ati Yoga Great Perfection, the wisdom of self-arising free from elaboration, without limits or partiality, the essence of all vehicles completely perfected, therefore it is the pinnacle. As the Kunje Gyalpo says: "One is complete, two are complete, complete in mind. One is complete, complete in what is made by mind. Two are complete, complete in abundance. All is complete, complete in Bodhicitta." Thus it is said. Among these, what is made by mind refers to the impure phenomena of samsara, the appearances of the outer world and inner beings, the phenomena included in the aggregates, elements, and sense bases, as well as the bases, paths, and results of the views, meditations, and practices of all vehicles, all of which are the habitual imprints and delusions of the mind, temporarily created by the mind's fabrication. Although these currently appear as deluded appearances and deluded grasping, seeming to be true, in reality their essence is unestablished, and therefore they are complete without moving from the state of self-arising wisdom. Complete in abundance refers to the essence of the self-arising wisdom of clear light, the emptiness of the Dharmakaya, the clear nature of the Sambhogakaya, and the compassionate awareness of the Nirmanakaya. These three kayas are inherently complete, and therefore they are complete without needing to be diligently accomplished from elsewhere. Complete in Bodhicitta means that all phenomena that appear and exist, all pure and impure appearances, gather into the state of the root self-arising wisdom, arise from that state, and abide in that state. Just as the different appearances in a person's sleep and dreams gather into the state of awareness, arise from that state, and abide in that state, so the nature of mind is complete as Bodhicitta. Moreover, mind is the eightfold consciousness that arises from the all-creating Alaya, and therefore it is the impurity to be purified, while Bodhicitta is the clear light of mind nature, the sacredness of mind, and the non-conceptual wisdom.
Tibetan
བྱིངས་ཆོས་སྐུ། དོན་དམ་པའི་བདེན་པ་དེ་བཞིན་ཉིད། རྫོགས་པ་ཆེན་པོ་ཞེས་པ་རྣམས་རང་བྱུང་གི་ཡེ་ཤེས་བྱང་ཆུབ་ཀྱི་སྙིང་པོ་དོན་དུ་གཉེར་བྱ་མཐར་ཐུག་གི་ངོ་བོ་ལ་ངོས་གཟུང་བར་ བྱའོ། ། གཉིས་པ་དབྱེ་ན་གསུམ་སྟེ། བཀོད་པ་ཆེན་པོ་ལས། འོན་ཀྱང་ང་འདས་འོག་དག་ཏུ། །འདི་ལྟར་རྣམ་པར་སྣང་བར་འགྱུར། །ཡིད་ཅན་རྣམས་ལ་སེམས་ཀྱི་སྡེ། །ནམ་མཁའ་ཅན་ལ་ཀློང་གི་སྡེ། །རིམ་རྩོལ་བྲལ་ལ་མན་ངག་གོ །ཞེས་སོ། །དེའང་ཕྱི་ནང་གི་ཆོས་རྣམས་དོན་གཞན་ནམ། དཀྱིལ་འཁོར་ལ་སོགས་པ་མཐའ་གཅིག་ཏུ་ཞེན་པ་རྣམས་ལ་གཉིས་འཛིན་རང་རྒྱུད་པ་སྤང་བའི་ཕྱིར། ཐམས་ཅད་རང་བྱུང་ཡེ་ཤེས་ཀྱི་རོལ་བ་སྟེ། མ་དག་པ་སྣོད་བཅུད་དང་བཅས་པ་སེམས་ཀྱི་འཁྲུལ་སྣང༌། དག་པ་མྱང་འདས་ཀྱི་སྣང་བ་ཐམས་ཅད་ཡེ་ཤེས་ཀྱི་སྣང་བ་དང་རོལ་པར་བསྟན་པས་གཉིས་མེད་མཐའ་གྲོལ་ཆེན་པོར་དབྱིངས་སུ་སྡུད་པའི་དགོས་པ་ཡོད་དོ། །དེ་ནས་དེ་ལའང་ཞེན་པ་གྲོལ་བར་བྱེད་པ་ཆོས་ཐམས་ཅད་ཡོད་མ་མྱོང་མེད་མ་མྱོང་ཡེ་གྲོལ་ཡེ་རྫོགས་ཆེན་པོ། ཕྱམ་བརྡལ་བས་གཉེན་པོར་ཞེན་པའང་གྲོལ་ཏེ། དབྱིངས་དག་མཉམ་ཀ་དག་ཆེན་པོ་ལ་འཇུག་པའི་དགོས་པ་ཡོད་དོ། །དེ་ནས་གཉེན་པོ་བླང་བྱ་ཆོས་ཉིད་མཐའ་གྲོལ་སྟོང་པར་ཞེན་པའི་ཕྱོགས་ཀྱང་གཞོམ་པ་དང༌། ལྷུན་གྲུབ་རང་གསལ་ཆེན་པོ་དག་པའི་དབྱིངས་ལ་ཇི་ལྟར་གནས་པ་ཐད་དྲང་དུ་སྟོན་པ་མན་ངག་གི་སྡེ་གསུངས་པས། མངོན་སུམ་དབང་པོའི་སྤྱོད་ཡུལ་དུ་མཐོང་ནས་ཚེ་འདི་ཉིད་ལ་གྲོལ་བའི་དགོས་པ་ཡོད་དོ། །མདོར་བསྡུ་ན་སྤང་བྱ། གཉེན་པོ་གཉིས་ཀའི་མཐའ་ལས་གྲོལ་བ་དོན་རང་གི་མཚན་ཉིད་བསྟན་པ་དང་གསུམ་གྱི་རིམ་པས་སེམས་ཀློང་མན་ངག་གི་སྡེ་གསུམ་དུ་རིག་པར་བྱའོ། །དང་པོ་སེམས་ཀྱི་སྡེ་ལ་ངོ་བོ་སྣ་ཚོགས་སུ་སྣང་ཡང་སེམས་ཉིད་གཅིག་གི་རོལ་པ་ལས་མ་འདས་པར་འདོད་དེ་མེ་ལོང་གི་ངོས་གཅིག་ལ་དཀར་དམར་སྣ་ཚོགས་སུ་ཤར་བ་བཞིན་ནོ། །སྣ་ཚོགས་སུ་ཤར་བ་སེམས་ཀྱི་སྣང་བ་ཡིན་ལ། དོན་ལ་མ་གྲུབ་ཅིང་གཉིས་སུ་མེད་པ་སེམས་ཀྱི་ངོ་བོ་སེམས་ཉིད་འོད་གསལ་བ་རང་བྱུང་གི་ཡེ་ཤེས་སུ་འདོད་དེ་ཀློང་གསལ་ལས། སྣ་ཚོགས་སེམས་ཀྱི་སྣང་བ་དེས། །དེ་གཞི་གཉིས་མེད་སེམས་ཉིད་ནི། །རང་བྱུང་ཡེ་ཤེས་མི་གཡོའི་བདག །འོད་གསལ་སྤྲོས་དང་བྲལ་བར་བརྗོད། །ཅེས་སོ། །དེང་སང་ནི་གཏི་མུག་ཅན་རྣམས་རྫོགས་པ་ཆེན་པོས་སྣང་བ་སེམས་སུ་འདོད་པ་ཡིན་ཟེར་རོ། །ཤིན་ཏུའང་མི་འཐད་དེ་སེམས་ཁ་དོག་ངོས་གཟུང་ཕྱོགས་ཆ་དང་བཅ
Chinese
总的来说，法身，胜义谛的真如。所谓的大圆满，应被理解为追求自生智慧菩提心之精要的终极本质。」「应如此。」「其次，如果进行区分，则有三种。在《大庄严》中说：『然而我逝世之后，将显现如下：对于有心者，是心部；对于虚空者，是界部；对于离勤者，是口诀。』」「如是说。那么，内外之法是否为其他意义？对于执着于坛城等事物的人们，为了舍弃二取自续，一切皆为自生智慧的游舞。不清净的器情世间皆为心的错乱显现，清净的涅槃之显现皆为智慧的显现和游舞，因此有将二无差别的大解脱融入法界的必要。之后，为了从中解脱执着，一切法皆为未曾有、未曾无，本解脱、本圆满的大圆满。通过彻底的打破，对对治的执着也得以解脱，因此有进入清净界平等原始清净大圆满的必要。之后，为了摧毁对对治、所取、法性解脱空性的执着，以及直接展示任运自成大光明清净界如何安住，宣说了口诀部，因此有通过现量根识的行境而见，在此生获得解脱的必要。简而言之，通过舍弃，从对治二者的边解脱，展示事物自身的体性，通过三者的次第，应了知心部、界部、口诀部。首先，对于心部，虽然显现为各种各样的体性，但认为不超出心性一味的游舞，如同镜子的一面上显现出各种各样的白色和红色。显现为各种各样的是心的显现，而实际上不成立且无二的是心的体性，心性光明，被认为是自生智慧，如《界光明》中所说：『各种各样的心的显现，其基无二心性者，自生智慧不动之主。』『被称为光明离戏。』如是说。现在愚痴者们说大圆满是将显现视为心。这非常不合理，因为心有颜色、可识别、有方向和部分。
English
In general, the Dharmakaya, the Suchness of ultimate truth. What is called the Great Perfection should be understood as the ultimate essence of pursuing the essence of self-arisen wisdom Bodhicitta." "It should be so." "Secondly, if we distinguish, there are three. In the Great Array it says: 'However, after my passing, it will appear as follows: For those with minds, the Mind Series; for those with space, the Space Series; for those without sequential effort, the Instruction.'" "Thus it is said. Then, are the outer and inner dharmas other meanings? For those who are attached to mandalas and so on, in order to abandon the two-grasping self-continuum, everything is the play of self-arisen wisdom. The impure vessel and essence world, together with the mind's deluded appearances, all pure nirvanic appearances are shown to be the appearances and play of wisdom, so there is a need to gather into the expanse of the great liberation of non-duality. Then, in order to be freed from attachment to that, all dharmas have never been, have never not been, are primordially liberated, the Great Perfection of primordial completion. By utterly shattering, attachment to the antidote is also freed, so there is a need to enter the pure expanse of equal primordial purity Great Perfection. Then, in order to destroy the attachment to emptiness, which is the antidote to be taken, the nature of reality, and how the spontaneously accomplished, self-luminous Great Perfection abides in the pure expanse, the Instruction Series is spoken, so there is a need to see through the field of activity of direct sense consciousness and be liberated in this very life. In short, by abandoning, being liberated from the extremes of both antidote, showing the nature of things themselves, through the order of the three, the Mind Series, Space Series, and Instruction Series should be known. First, for the Mind Series, although it appears as various entities, it is considered not to go beyond the play of one mind-essence, just as various white and red colors appear on one side of a mirror. Appearing as various things is the appearance of mind, and what is actually unestablished and non-dual is the nature of mind, mind-essence luminosity, which is considered to be self-arisen wisdom, as it says in the Space Luminosity: 'The various appearances of mind, its base, the non-dual mind-essence, the self-arisen wisdom, the unmoving lord.' 'It is called luminosity free from elaboration.' Thus it is said. Nowadays, ignorant people say that the Great Perfection considers appearances to be mind. This is very unreasonable, because mind has color, can be identified, has direction and parts.