Chinese
哦，佛身啊！本来就是，谁也没有认识到。如是说。从《珍宝堆积》中说：我与执着的贪恋之处，从一开始就在法性中。这一切都是自己显现为自己，本来显现却从未认识。我执束缚的五种烦恼，本来就在觉性中自然显现，同时存在却互不相见。如是说。这样，轮回本来成佛也是像觉性的自显现一样显现，涅槃也只是佛陀自己的自显现清净而已，除此之外别无他物，如是开示。三世诸佛是自显现清净，因为没有取舍，一切平等，所以没有从他处获得的东西，哪怕微尘许。一切法都在心性广大虚空中显现，从平等的意义上没有丝毫动摇。觉性只是从暂时的垢染中清净而已，除此之外，不要从因缘和勤作的心性之外去寻找佛的体性，因为觉性清净就被称为佛，除此之外别无他物。佛的显现也是觉性的显现方式，除此之外并非他物，所以在菩提心中成佛，也没有从他处寻得之处。如《秘密藏》中所说：十方四时无论何处，都无法找到圆满的佛陀。心性即是圆满的佛陀，不要在其他地方寻找佛陀。即使寻找，诸佛也无法找到。如是说。又如《普作王》中所说：显现世间诸法和无显现菩提心，心性的如是性生起如是性，没有证悟如是性而各自看到，如是性是从法界中寻找的，三世诸佛寻找也无法找到。如是说。过去诸佛也是，没有改造自心，先前见到证悟。如是说。像这样的觉性如果认识了自性，那么错谬和遮蔽就会自然而然地断除。没有内外，没有生灭，没有混乱，消除边际黑暗的根本是菩提心。什么也没有舍弃，错谬自然断除。觉性的体性超越了取舍作为，因为没有其他可以前往和观看的地方，所以没有错谬和遮蔽。觉性的体性安住在自身上，然后另外努力和观修，就会产生错谬和遮蔽。如《普作王》中所说：菩提心的自性，是一切法无余的精华，
English
Oh, Buddha's body! It is inherently so, yet no one has recognized it. Thus it is said. From "The Heap of Jewels": The object of attachment to self and grasping, from the very beginning, is in the nature of reality. All of this is self-appearing as itself, appearing from the beginning but never recognized before. The five afflictions bound by self-grasping, inherently arise as self-awareness in awareness, coexisting but not meeting face to face. Thus it is said. Likewise, samsara being primordially enlightened also appears as the self-appearance of awareness. Nirvana is also merely the purification of the self-appearance of the Buddha himself, and there is nothing else besides. This is what is taught: The Buddhas of the three times are the purity of self-appearance. Since there is no rejection or acceptance, everything is equal, there is nothing to be obtained from elsewhere, not even a particle. All dharmas are clear in the vast expanse of mind itself, and there is no slight movement from the meaning of equality. Awareness is merely purified from adventitious stains, but apart from the mind itself of cause, condition, effort, and accomplishment, there is no seeking the essence of Buddhahood from elsewhere, for awareness being pure is called Buddha, and there is nothing else besides. That appearance of Buddhahood is also not other than the way awareness appears, so enlightenment in the realm of bodhicitta is also not a place to be found from elsewhere. As it says in the Guhyagarbha Tantra: From any direction in the ten directions and four times, the perfect Buddha cannot be found. Mind itself is the perfect Buddha, do not seek the Buddha elsewhere. Even if you search, the Victorious Ones will not find it. Thus it is said. And as it says in the Kunjed Gyalpo Tantra: Appearance and existence, dharmas, and non-appearance, bodhicitta, the suchness of mind, arising as suchness, not realizing suchness, seeing separately, suchness is sought from the expanse, even if the Victorious Ones of the three times search, they will not find it. Thus it is said. The Buddhas of the past, too, saw and realized their own uncorrected mind from the beginning. Thus it is said. If one recognizes the nature of such awareness, then mistakes and obscurations are naturally cut off. There is no inside or outside, no arising or ceasing, no confusion. The root that dispels the darkness of the extremes is bodhicitta. Without abandoning anything, mistakes are naturally cut off. The essence of awareness transcends acceptance and rejection, action and effort, so there is no other place to go or look, and therefore there are no mistakes or obscurations. By placing the essence of awareness in itself, and then separately making effort and meditating, mistakes and obscurations arise. As it says in the Kunjed Gyalpo Tantra: The very nature of bodhicitta is the essence of all dharmas without exception.