Chinese
显现任何事物。 法身离实相，是智慧的秘密。 显现自性，遍布于心中。 无尽智慧的显现，显现任何事物。 无碍游舞的智慧，显现任何事物。 无分别之心的意念，是平等性。 三世诸佛的智慧，离能取所取。 如是说。出自《法界宝藏论》。是开示菩提心自性的，第四品之释。像那样的自性，开示了超越作为、寻觅、因果，即：心性是菩提心的体性，没有见解和修习，没有可以修持的行为，没有可以成就的果，没有可以行走的道和地，没有可以生起（的）坛城，没有念诵和圆满次第，没有可以灌顶的（对象），没有可以守护的誓言，本来任运成就清净的法性，超越了突发、次第勤作、因果之法。此处，如果以胜义谛的真理，在如同虚空般的智慧面前进行，因为在任何地方都没有成立，所以见修行果，以及坛城生圆，和誓言戒律等等都没有成立，因为是空性且无我的智慧，超越了一切诠释言说的体性之故。《普作王续》中说：菩提心犹如虚空，如虚空般的自性法性，没有见解和修习，没有可以守护的誓言，没有可以勤作的事业，智慧没有障碍，没有在地上修习，也没有可以行走的道路，没有微细的法，没有二元，没有关联，没有从心中确定教证，没有安立，超越了增益和损减，所以没有需要念诵的口诀，这是大圆满菩提见的见解。如是说。自生（续）中说：意义是无生菩提心，那没有能以对治摧毁的，那没有方和派别的，没有我与我所执着的，没有好与坏的分别念，超越了是与非的边，超越了证悟与不证悟之法，远离常与断二者，超越了迷乱和遮蔽之法，证悟与未证悟没有二元，清净与不清净超越了边，超越了心和意与法，知道与不知道没有二元，超越了无明迷惑之心，远离了声音和名相词句，没有能取所取之心的垢染，遣除了分别念道路的垢染，断绝了思念各种作为
English
Appearances arise in various ways. The Dharmakaya is devoid of reality, it is the secret of wisdom itself. Appearances, the self-nature, abide in the all-pervading heart. The appearances of inexhaustible awareness appear in various ways. The awareness of unceasing play arises in various ways. The intention of the non-conceptual heart is equality itself. The awareness of the Buddhas of the three times is free from grasping and being grasped. Thus it is said. From the Treasury of the Dharmadhatu, the explanation of the fourth chapter, which reveals the self-nature of Bodhicitta. Such a self-nature is taught to be beyond action, seeking, cause, and effect: The very nature of mind is the essence of Bodhicitta, there is no view or meditation, no action to be practiced. There is no result to be achieved, no ground or path to be traversed. There is no mandala to be created, no recitation or completion stage. There is no empowerment to be conferred, no samaya to be kept. From the beginning, the spontaneously accomplished, pure nature of reality, transcends sudden, gradual effort, cause, effect, and dharma. Here, if the ultimate truth is done in the face of awareness like the sky, since nothing is established anywhere, there is no establishment of view, meditation, action, and result, and mandala generation and completion, and vows and commitments, etc., because it is the nature of emptiness and selflessness, which transcends all expressions and words. In the All-Creating King Tantra it says: Bodhicitta is like the sky, the self-nature of mind like the sky, there is no view or meditation, no vows to keep, no activity to be performed, wisdom has no obscurations, there is no training on the ground, and no path to traverse. There is no subtle dharma, no duality, no connection, there is no definitive statement to be established from the mind. Transcending addition and subtraction, there is no need to repeat the instructions. This is the view of the Great Perfection Bodhicitta. Thus it is said. From Rangshar it says: The meaning is unborn Bodhicitta. It cannot be destroyed by an opponent. It has no sides or factions. There is no grasping of I and mine. There are no thoughts of good and bad. It transcends the extremes of yes and no. It transcends the dharma of realization and non-realization. It is free from the two, eternal and annihilation. It transcends the dharma of straying and obscuration. Realization and non-realization are not two. Pure and impure transcend extremes. It transcends mind, intellect, and dharma. Knowing and not knowing are not two. It transcends the mind of ignorance and delusion. It is free from sound, name, and words. There is no defilement of the grasping mind. The defilement of the path of thought is removed. The various thoughts and actions are cut off.