Chinese
没有可做的。轮回的法不能使之变坏。如同虚空般，存在与不存在的戏论都已断绝，其自性安住于唯一明点之中，这是根器最上者所能了解的。如《普贤行愿品》所说：从无量劫以前，我对普贤菩提心生起信心，具有业力和福分的瑜伽士，不需要见解和修习，不需要守护誓言，不需要勤奋事业，不需要行走于道，不需要在地上修习，没有因和果，没有胜义谛和世俗谛二者，见到无可修、无可证，没有发心，也见不到对治，见到普贤心之自性，是为了宣说如此之必要。又如《自生续》所说：我的身中圆满一切，我的语中享受一切，我的意中证悟一切，我的功德显现一切，我的事业不求自得，我的见是明点之身，我的禅修从心智中解脱，我的行为超越对境，我的果位是唯一的地，我的誓言无需守护，我的灌顶无需授予。我乃大尸陀林，是诸佛菩萨的坟墓。从我的大加持中，生起三世一切诸佛。如此等等。《法界宝藏论》中，宣说了超越勤作、修持、因果，这是第五品的注释。 第六品，宣说一切汇集于菩提心之品的注释。 如是，在明觉自性清净中，宣说了一切法汇集，其中，暂时宣说了法性与如是性相符，在不生的状态中一切汇集：如阳光汇集于太阳的中心，一切法汇集于菩提心的根本。显现世间器情不净的迷乱，考察其所生之处、所依之处和安住之界，无有根基，本来解脱，汇集于心性之中。法性本净广大之中，汇集了迷乱与不迷乱，超越了名言与意义。如阳光汇集于太阳的坛城中，显现世间的诸法都汇集于菩提心的根本，如果进行观察，轮回涅槃如梦的自性，考察其生起之处、安住之处和去往之处，轮回涅槃没有成立，也。
English
There is nothing to be done. The laws of samsara cannot make it worse. Like the sky, the elaborations of existence and non-existence are cut off, and its nature abides in the single bindu. This is to be known by those of the highest faculties. As it says in the Kunje Gyalpo: "From countless eons ago, I have had faith in the Kunje Bodhicitta. Yogis with karma and fortune, do not need view and meditation, do not need to keep vows, do not need to strive for activities, do not need to walk the path, do not need to practice on the ground, there is no cause and effect, there are no two, ultimate truth and conventional truth. Seeing that there is nothing to meditate on and nothing to accomplish, without generating the mind, and without seeing the antidote, seeing the nature of the Kunje mind, is to show such a need." And as it says in Rangshar: "Everything is complete in my body. Everything is enjoyed in my speech. Everything is realized in my mind. My qualities appear in every way. My activities are found without seeking. My view is the body of the bindu. My meditation is liberated from the mind. My conduct transcends objects. My fruit is the single ground. My vows do not need to be kept. My empowerments do not need to be conferred. I am the great charnel ground, the tomb of all Buddhas and sentient beings. From my great blessing, all Buddhas of the three times arise." And so on. In the Choying Rinpoche Dzod, it is taught that it transcends effort, practice, cause, and effect. This is the commentary on the fifth chapter. Sixth: Commentary on the chapter that teaches that all are gathered into Bodhicitta. Thus, in the purity of the nature of rigpa, it is taught that all dharmas are gathered. For the time being, it is taught that all are gathered in the unborn state because the nature of dharma is in accordance with suchness: Just as light gathers in the heart of the sun, all dharmas gather in the root of Bodhicitta. The impure delusion of appearances and existence, the vessel and its contents, when the source, the basis, and the sphere of abiding are examined, are without foundation, primordially liberated, and gathered into the nature of mind. In the vast expanse of the nature of dharma, the primordially pure, delusion and non-delusion are gathered, transcending names and meanings. Just as rays of light gather in the mandala of the sun, all the dharmas of appearances and existence gather in the root of Bodhicitta. If examined, the nature of samsara and nirvana, like a dream, when the place of arising, the place of abiding, and the place of going are examined, samsara and nirvana are not established, and also.
Chinese
既然没有形成三有，因为没有形成三有，所以也没有形成轮回和涅槃。被称为基础或界限的菩提心，因为其自性也未被确定，所以一切都只是法性，如同虚空一般，除此之外别无他物，即使给它贴上“汇集于法性”的标签，汇集和汇集之法也是没有基础，没有依据的，应当如此理解。《普作王》中说： “所有显现的诸法，因为汇集之故，说是精华。所有显现的诸法，因为生起之故，说是种子。所有显现的诸法，因为出现之故，也是因。所有显现的诸法，因为支分出现，所以是树干。所有显现的诸法，因为安住于自性，所以是根本。所有显现的诸法，因为是我，所以说是根源。” 又说：“胜义谛的汇集，如《普作王》的自性中，所示的无生一般。因为诸法皆无生，所以显示无生法性之汇集。”《自显》中说：“离于所缘的自性诸法，无有寻觅之心，汇集于智慧界中。” 如此等等。有法，无论如何显现，也如梦境汇集于睡眠中一般，显示汇集于觉性之中，即：清净的自显身与刹土，以及智慧事业的奇妙嬉戏，也在自生状态中，无有聚散地汇集。 轮回涅槃一切汇集于菩提心。 如同日光遍照虚空一般，空明无为而汇集。 本来就是自生原始的广阔法界。 清净佛陀的显现和不清净众生的错觉显现，一切都汇集于各自的觉性之中。 因此，没有不汇集于觉性菩提心的法。 觉性如同太阳一般，自然成就且自性光明，如同虚空一般，空性无我。 这就是自生智慧，原始法身如是之佛。 《普作王》中说：“超越一切的法性菩提心，菩提心是诸法的精华。菩提心是诸法的根本。因为是根本，所以一切意义也汇集。”又说：“我乃诸法之自性，从我的自性中没有其他法。导师
English
Since the three realms of existence have not been formed, and because the three realms of existence have not been formed, neither samsara nor nirvana have been formed. The basis or essence called Bodhicitta, since its nature has not been determined, everything is just the nature of reality, like the sky, and there is nothing else besides that. Even if we label it as "gathered in the nature of reality," the gathering and the gathered dharma are without foundation and without basis. This should be understood. The *Kunjed Gyalpo* says: "All phenomena that appear, because of gathering, are said to be the essence. All phenomena that appear, because of arising, are said to be the seed. All phenomena that appear, because of occurring, are also the cause. All phenomena that appear, because of the limbs occurring, are the trunk. All phenomena that appear, because of abiding in nature, are the base. All phenomena that appear, because of being 'I', are said to be the root." It also says: "The gathering of the meaning of the ultimate, like the unborn shown in the nature of the *Kunjed Gyalpo*. Because all dharmas are unborn, the gathering of the unborn nature of reality is shown." *Rangshar* says: "The nature of all dharmas, free from objects of focus, without a mind that seeks, gathers in the realm of wisdom." And so on. The object of dharma, however it appears, is also shown to gather in awareness, just as dreams gather in sleep: The pure self-appearing body and pure lands, and the wondrous play of wisdom activity, also gather in the self-born state, without gathering or scattering. All of samsara and nirvana gather in Bodhicitta. Like the sun shining in the sky, it is empty and clear, unmade and gathered. It is originally self-born, the vast expanse of primordial space. All the appearances of the pure Buddha and the deluded appearances of impure sentient beings gather in their respective awareness. Therefore, there is no dharma that does not gather in awareness, Bodhicitta. That awareness is like the sun, spontaneously accomplished and naturally luminous, like the sky, empty and selfless. This is self-born wisdom, the primordial Dharmakaya, just as it is, the Buddha. The *Kunjed Gyalpo* says: "The nature of reality, Bodhicitta, which transcends all, Bodhicitta is the essence of all dharmas. Bodhicitta is the root of all dharmas. Because it is the root, all meanings also gather." It also says: "I am the nature of all dharmas, from my nature there is no other dharma. The teacher
Chinese
三身是我的自性。 三世佛是我的自性。 菩萨是我的自性。 四种瑜伽是我的自性。 欲界、色界、无色界三界也是， 普作是我自性的显现。 五大也是我的自性。 六道众生是我的自性。 一切显现是我的自性。 一切存在是我的自性。 一切器情是我的自性。 因为除了我的自性之外没有其他， 所以一切法的根本都汇集于我。 如是说。开显广大心之自性是： 心性广大，不变如虚空。 嬉戏不定，乃菩提心之力量。 轮回涅槃，于一切乘皆能自在。 无为一法，压倒一切。 在边际之外，没有其他的处所。 法性菩提心，丝毫未曾动摇。 虚空之界是显有器情一切的所依和界限，因此能通达一切而自在。同样，法性菩提心也是轮回涅槃一切的界限和子宫，因此能自在。一切都未曾从广大之界中动摇。一切事物在最初就安住在广大的法性之界中。如《自显》中所说： “在没有虚空之前， 虚空的体性本来就没有。 在没有法性之前， 有法事相的名称也没有。 在没有佛陀之前， 有情事相本来就没有。 在没有涅槃之前， 轮回之事本来就没有。 因此，一切佛陀的， 至尊上师就是我。 我比五大还要大， 我比五大， 更早出现。 我比佛陀更早开显。 我乃真实安乐之身， 一切都在我的状态中圆满。” 又如《普作续》中所说： “任运自成法性广大的心髓， 不动摇，不会动摇，不会改变。 显有器情一切汇聚的法性界， 任运成就，远离一切作为和造作。” 如是说。为了就一切汇聚而不动摇作一个贴切的比喻，那就是：一切普贤任运自成一体显现，无余一切汇聚，无与伦比的殊胜，伟大中的伟大，普贤法界。
English
The three bodies are my own nature. The Buddhas of the three times are my own nature. The Bodhisattvas are my own nature. The four yogas are my own nature. The three realms of desire, form, and formlessness are also, The All-Creating is the manifestation of my own nature. The five great elements are also my own nature. The six types of sentient beings are my own nature. All appearances are my own nature. All existence is my own nature. All containers and contents are my own nature. Since there is nothing other than my own nature, The root of all dharmas gathers in me. Thus it is said. The explanation of the nature of the Great Expanse of Mind is: The nature of mind is the Great Expanse, unchanging like the sky. Uncertain play is the power of the Bodhicitta. Controlling all vehicles of samsara and nirvana, The one without action subdues all. There is no other place apart from the extreme. The Dharmata Bodhicitta has not moved anywhere. The expanse of the sky is the basis and sphere of all appearances, existence, containers, and contents, and therefore it has the power to understand and control all. Similarly, the Dharmata Bodhicitta is also the sphere and womb of all samsara and nirvana, and therefore it has the power to control. All are without moving from the expanse of the great expanse. From the beginning, everything has been abiding in the expanse of Dharmata. As it says in Rangshar: "Before there was space, The characteristic of space was originally not there. Before there was Dharmata, The name of the characteristic of phenomena was also not there. Before there was Buddha, The characteristic of sentient beings was originally not there. Before there was Nirvana, The activity of samsara was originally not there. Therefore, of all the Buddhas, The supreme lord is me. I am greater than the five elements, I am earlier than the elements, I manifested earlier than the Buddhas. I am the body of true bliss, Everything is complete in my state." And as it says in the Kunjed: "The spontaneously accomplished essence of Dharmata's vastness, Does not move, will not move, will not change. The Dharmata realm where all appearances, existence, containers, and contents gather, Is spontaneously accomplished, free from all actions and fabrications." Thus it is said. To give a close example of gathering everything without moving, that is: all Samantabhadra spontaneously accomplished, one appearing, all without remainder gathering, the unsurpassed supreme, the greatness of greatness, the Dharmadhatu of Samantabhadra.
Chinese
。犹如国王般一切都聚集，对轮回涅槃一切都掌控自如，纹丝不动。犹如国王未离开自己的王宫，所有臣民都聚集在其统治之下，觉性未离开法性的状态，轮回涅槃一切都聚集于此。圆满总集经中说：如同虚空般的菩提心大界中，所有法都聚集，如同国王般。掌控一切，不动摇的平等界，自生智慧本来没有迁变。如是说。一切都是菩提心所作，也从心中显现，但心性谁也没有造作，超越一切能作所作，因此无需作为，这般教导说：普作王经中说：菩提心作一切，却无一所作。 一切所作是菩提自性所作。无一所作，因此无需作为。如是说。一切法自性平等，因此没有好坏和勤作修持，这般教导说：一切都是普贤，没有非普贤，没有好坏，唯一普贤。成就和未成就，一切体性唯一，一切任运成就，不动摇平等唯一。一切法显现平等，自性空色之游舞，因此没有好坏和勤作修持，唯一。空性平等，无基如虚空般清净，因此没有好坏和取舍，唯一。自生智慧的状态中平等，因此没有好坏和偏袒，唯一。大母经中说：一切法平等性，因此般若波罗蜜多是平等性。普作王经中说：一切法是虚空的体性，虚空的体性是如是性。三身体性如是安住，一切如是性中安住。如何显现的一切法，从如是性中无法改造。没有好坏取舍。如是说。从法界显现，因此超越勤作修持，这般教导说：从一中显现一切，无余法界。无作状态中，没有修持，没有造作。勤作修持不是从自己的 法界之外而来。从何勤作，又在何处修持？犹如在梦中勤作修持，虽然疲惫不堪，却毫无意义，也没有离开床铺，没有做成任何事情。现在舍取之勤作修持也是如此。