English
Even if searched for six times, There is no place to search for Suchness. Because searching alters Suchness, The original, unaltered nature of one's own mind is not encountered. Hey! Great Bodhisattva, listen! Saying there is no meditation, Is because the root of Dharma is not outside oneself. Because one cannot look at oneself with oneself, I have not indicated a place without self. Therefore, it is said there is no meditation. Saying there is no need to guard vows, Is because guarding cannot control, cannot suppress one's own mind. Because it is self-born wisdom, there is no guarding. Hey! Saying there is no need to seek activity, Is because Dzogchen transcends cause and effect from the beginning. Activity is accomplished from cause and expects fruit. Dzogchen has no expectation of fruit, Therefore, there is no need to seek activity. It is said there is no need to seek activity. Saying there is no need to walk on the path, Hey! The Buddhas of the three times, sentient beings of the three realms, Walk on the path of Bodhicitta. In the mind, there is no distinction between Buddha and sentient beings, Therefore, the mind does not need to walk on the path of the mind. Saying there is no need to train on the ground, Because this ground of Dharmadhatu Bodhicitta, Hoping to attain through training has cause and effect. This ground of Dharmata Bodhicitta, I have not indicated teachings that are accomplished through training and alteration. Saying that the object of wisdom is non-conceptual, Because the object is originally self-born wisdom, Wisdom has no object of wisdom. Thus it is said. From the All-Creating King of Bodhicitta, it is shown that the basis of all Dharmas is the All-Creating King itself, this is the forty-eighth chapter. Then, the All-Creating King of Bodhicitta showed this place where all things abide in me. Hey! Great Bodhisattva! The All-Creating King, myself, Abides in the heart essence of all Bodhi. The nature of Bodhicitta, Is the palace of Dharmadhatu. All the Buddhas of the three times, And all sentient beings of the three realms, Are in that place of vast mind, Not one does not abide here. It is the place and ground of all, Abiding here without separation. There is no need to train and walk here. If one trains and walks here, That is altering one's own mind, Altering does not mature one's own mind. That is the common ground, all
Chinese
之处。 唉，大菩萨请听着！ 从我这里出现的导师三身， 对于因果欢喜的眷属们， 宣说了三种地与道， 即生起地、行持地、成就地这三种。 在生起地生起四种心， 在行持地行持十种心行， 在成就地想要成就， 因此，这是在正直的预言中宣说的缘故， 没有预言真实确定地存在。 真实确定地听着我的这个预言！ 因为菩提心没有因缘， 所以在生起地不生起菩提心。 如果在生起地生起菩提心， 法界虚空将无法容纳菩提心。 善恶业由忆念所掌控， 外境法性即使舍弃也无法舍弃， 自生智慧在不阻碍的情况下阻碍， 自生智慧对境不分别的情况下， 摧毁说有能取和所取。 因此，菩提心没有生起。 在行持地行持十种菩提， 无论显现的诸法如何， 对于菩提心没有动摇， 仅仅是如虚空般的法性显现。 虚空没有丝毫的动摇， 同样，菩提心也没有动摇。 在成就地想要成就菩提， 普光和无染莲花者， 金刚持和密集庄严， 轮涅大集金刚持者， 因果普贤无别六地， 被命名为成就菩提的地。 因为心的自性远离因缘， 我没有宣说通过修持而成就的果。 宣说的是心的自性六种显现。 心的自性六种是这样的： 自生智慧不间断的征象， 五根门完全明亮， 被命名为普光地。 对境不分别，没有贪执， 被命名为无染莲花者。 对于无生无灭的菩提心， 我命名为金刚持。 自己的自性法性不可估量， 自生智慧不分别平等安置， 被命名为密集庄严地。 菩提心的自性坛城， 对于安住于自的诸法， 字母轮涅大集
English
of the place. O great Bodhisattva, listen! The three bodies of the teacher arising from me, For the retinues who rejoice in cause and effect, Taught the three grounds and paths, Namely, the generation ground, the practice ground, And the accomplishment ground, these three. In the generation ground, generate four minds, In the practice ground, practice ten mind-conducts, In the accomplishment ground, desiring accomplishment. Therefore, since this is taught in a straightforward prophecy, It is not prophesied to be truly certain to exist. Truly and certainly listen to this prophecy of mine! Because Bodhicitta has no cause or condition, Bodhicitta is not generated in the generation ground. If Bodhicitta is generated in the generation ground, The Dharmadhatu, the sky, will not contain Bodhicitta. Since memory controls virtuous and non-virtuous actions, External objects, the nature of reality, even if abandoned, are not abandoned, Self-arisen wisdom obstructs without obstructing, Self-arisen wisdom, without conceptualizing objects, Destroys by saying there is grasping and the grasped. Therefore, Bodhicitta has no arising. In the practice ground, practicing the ten Bodhisattvas, Whatever phenomena appear, For Bodhicitta there is no movement, It is merely the appearance of the nature of reality like the sky. In the sky, there is not even a speck of movement, Likewise, in Bodhicitta there is no movement. In the accomplishment ground, desiring to accomplish Bodhi, Samantabhadra and the stainless lotus holder, Vajradhara and Dense Array, Wheel-Nirvana Great Assembly Vajra Holder, Cause and effect Samantabhadra, the six indistinguishable grounds, Are named as the ground for accomplishing Bodhi. Because the nature of mind is free from cause and condition, I have not taught the result accomplished through practice. What is taught is the six appearances of the nature of mind. The six natures of mind are as follows: The sign of unceasing self-arisen wisdom, The five sense doors are completely clear, It is named the ground of Samantaprabha. Without conceptualizing objects, without attachment, It is named the stainless lotus holder. For the Bodhicitta that is without birth or death, I have named it Vajradhara. One's own nature, the immeasurable nature of reality, Self-arisen wisdom, non-conceptual, equally arranged, It is named the Dense Array ground. The mandala of the nature of Bodhicitta, For all the phenomena abiding within oneself, Letter Wheel Nirvana Great Assembly
Chinese
是那些地。身语意无生亦无灭，故说为金刚持之地。菩提心无因亦无果，由心所生之诸法，无有善恶取舍故，我说为无分别之地。是故菩提心之法界，三世诸佛三界有情众，从彼生起且住于彼故，法界菩提心乃普作地。如是说。名之为成就佛陀之地者，从菩提心之自性中，如前所说般安住于菩提心。如是开示无须勤修之地。从普作王之菩提心，于大圆满地中无须勤修之品第四十九竟。之后，普作王之菩提心宣说了此菩提心自生之智慧无有遮障。嗟！大菩萨谛听。所谓智慧智慧者，智慧乃本来之智慧。自生智慧本来知。缘于对境之智慧，由境所生故非自生。无境之时不显现。是故自生之智慧，乃本来知之智慧。智慧即是对彼之称谓。眷属之导师之智慧，乃缘于对境之智慧。何人于何境而生起分别，彼乃了知之智慧。所应了知之境，由菩提心所生故，彼乃无境之菩提心。由智慧自生故，于彼不修禅定。不修禅定故，不积禅定之习气。无有习气之法性，说是三世诸佛之密意。三世诸佛所有之，于密意之境不分别，于平等性中本来住。嗟！大菩萨谛听。三世诸佛所有之，自生智慧之心识中，本来无有分别故，诸佛不作意，分别之境与一切相离。任何瑜伽士，无论何人，若能安住于无分别，彼即是诸佛之作意。嗟！大菩萨谛听。自
English
These are the grounds. Since body, speech, and mind have no birth or death, it is said to be the ground of Vajradhara. Bodhicitta has neither cause nor effect. Because all phenomena arising from the mind have no good or bad to be accepted or rejected, I say it is the ground of non-differentiation. Therefore, in the Dharmadhatu of Bodhicitta, all Buddhas of the three times and all sentient beings of the three realms arise from it and abide in it. The Dharmadhatu Bodhicitta is the ground of all actions. Thus it is said. That which is named the ground for accomplishing Buddhahood, from the nature of Bodhicitta, abides in Bodhicitta as previously explained. Thus, the ground where there is no need for cultivation is shown. The forty-ninth chapter, which is the chapter on no need for cultivation in the Great Perfection ground from the All-Creating King of Bodhicitta, is completed. Then, the All-Creating King of Bodhicitta spoke this unobstructed self-arisen wisdom of Bodhicitta. O great Bodhisattva, listen! What is called wisdom, wisdom, is wisdom that is known from the beginning. Self-arisen wisdom is known from the beginning. That wisdom which conceptualizes objects, because it arises from objects, is not self-arisen. It does not manifest when there are no objects. Therefore, that self-arisen wisdom is the wisdom that is known from the beginning. Wisdom is what it is called. The wisdom of the teacher of the retinue is the wisdom that relies on objects. Whoever conceptualizes an object, that is the wisdom of knowing. The object to be known, because it arises from Bodhicitta, is the objectless Bodhicitta. Because wisdom arises from itself, one does not meditate on Samadhi on it. Because one does not meditate on Samadhi, one does not accumulate the imprints of Samadhi. The nature of no imprints is said to be the intention of the Buddhas of the three times. All the Buddhas of the three times do not conceptualize the object of intention, but abide in equality from the beginning. O great Bodhisattva, listen! Because the mind of self-arisen wisdom of all the Buddhas of the three times has no conceptualization from the beginning, the Buddhas do not intend, and the object of conceptualization is separated from all. Whichever yogi, whoever it may be, if they abide in non-conceptualization, that is the intention of the Buddhas. O great Bodhisattva, listen! Self-
Chinese
自生智慧佛陀作意。 自生智慧不分别境。 分别的习气不会沾染。 业是禅定考察的习气。 未说不分别有习气。 不分别的自生五智慧。 说是心的自性五根门。 自生智慧彼无止息。 菩提心之体性显现上。 自生智慧不息各自明。 不以自之缘故舍弃显现。 禅定不分别不积习气。 此亦三世佛陀之意。 何处不分别此于谁住？ 不住于我，不住于利众。 法身菩提心上此住立。 三世诸佛一切意汇集。 嗟！大心士此词义。 愿以觉性现量证悟。 自生智慧于境五处住。 五智慧非欲求五境。 五境欲于五智慧上显。 以境彼本即是智慧故。 我未曾说境与智慧二。 是故境亦自生智慧也。 于无有自生智慧一者上。 我是从我所生之眷属导师。 依于境而立智慧之名。 生起形形色色的智慧者。 以分别之智慧一者。 于一境各自显现自性上。 于有境者立以境之名。 彼非决定乃以错乱而考察。 普作我非自生智慧。 于普作我之自性一者上。 眷属之欲求等立以名。 有者立名为菩提心。 有者亦立名为法界。 有者亦立名为虚空界。 有者亦立名为自生智慧。 有者亦立名为法身。 有者亦立名为圆满受用。 有者亦立名为化身。 有者亦立名为身语意。 有者亦立名为一切智。 有者亦立名为一切相。 有者立名为四与三智慧。 有者立名为五智慧。 有者立名为界与智慧。 自生菩提心乃立于一者上。 于自生我所见皆已说。 如是说。
English
The self-arisen wisdom is the thought of the Buddhas. Because the self-arisen wisdom does not conceptualize objects, the imprints of conceptualization do not become stains. Action is the imprint of contemplating samadhi. It is not said that non-conceptualization has imprints. The five self-arisen wisdoms of non-conceptualization are explained as the five sense doors of the mind's nature. That self-arisen wisdom has no cessation. In the manifest appearance of the essence of bodhicitta, the self-arisen wisdom is clear and distinct without cessation. It does not abandon appearance due to its own conditions. Samadhi does not conceptualize and does not accumulate imprints. This is also the thought of the Buddhas of the three times. Where does this non-conceptualization reside? It does not reside in me, it does not reside in benefiting beings. This resides in the dharmakaya bodhicitta, the thought of all the Buddhas of the three times is gathered. Alas! Great-hearted one, this word and meaning, may you realize it manifestly through the experience of awareness. The self-arisen wisdom abides in five places in relation to objects. The five wisdoms are not the desire for five objects. The five desired objects appear in the five wisdoms. Because that object is primordially wisdom, I have not shown object and wisdom as two. Therefore, object is also self-arisen wisdom. On that which has no self-arisen wisdom other than one, I am the teacher of the retinue born from me. Having named wisdom in dependence on object, the arising of wisdoms of various kinds, through one wisdom of discrimination, when one object appears with its own distinct nature, to the object-possessor, the name of object is given, that is not definite, it is examined through delusion. The all-creating 'I' is not self-arisen wisdom. On the single nature of the all-creating 'I', the desires of the retinue and others have given names. Some have named it bodhicitta, others have also named it the dharmadhatu. Others have also named it the space element. Others have also named it self-arisen wisdom. Others have also named it the dharmakaya. Others have also named it the enjoyment body. Others have also named it the emanation body. Others have also named it body, speech, and mind. Others have also named it omniscience. Others have also named it all aspects. Others have named it the four and three wisdoms. Others have named it the five wisdoms. Others have named it dhatu and wisdom. Self-arisen bodhicitta is named on one. I have spoken of all that is seen in the self-arisen 'I'. Thus it was said.