Chinese
彼有二：三世佛，三界众生，以对显有情器之义的解释三者进行定夺，以及对普作王（梵文：Kunjed Gyalpo）的五种自性进行阐述。第三，归纳意义有二：以简要阐述五部经论勇识金刚（梵文：Vajrasattva）的证悟方式，从而以信解的方式献上证悟；以及以广大的方式献上证悟。其中有五：深信是法的精髓，没有怀疑和犹豫，是自生智慧，是不求任运成就，是教法的明灯，从而献上证悟。第二，解释所说义的精髓是：一切法都归于不求任运成就的菩提心，将所有经论的精髓归纳为心性自生智慧，不对其进行取舍和改造，而是将如实的心性安住于本然的状态，从而自然获得不求任运成就的功德，并且从当下自身所具有的证悟中生起。第五十五品分为二：教法和解释。其中有三：将包含显有轮回涅槃的一切法都阐述为自生智慧，阐述小乘未能证悟的过失，以及劝诫对此进行预言。第一部分有三：将一切都阐述为自生智慧，通过证悟它，轮回涅槃平等解脱，直接阐述自生智慧。第一部分有二：简要阐述和广为阐述。其中有三：阐述一切的本源是法界和虚空界，阐述从那之中显现的元素虚空是心，阐述三界和三身是心。其中有二：简要阐述，以及通过三界、三身、六道三者进行广为阐述。第三，直接阐述自生智慧有三：阐述由于不对境进行分别，因此不会积累任何善恶业和习气，阐述由于本体未从法界中移动，因此没有取舍和改变，阐述自生智慧本身是开悟觉与不觉的轮回涅槃一切的关键，是意义上的大虚空。第二，阐述小乘未能证悟的过失有四：声闻缘觉由于进行取舍
English
There are two: the Buddhas of the three times, and the sentient beings of the three realms, to be determined by explaining the meaning of the three aspects of existence and potentiality, and to extensively explain the five natures of the all-creating king. Third, summarizing the meaning has two aspects: briefly explaining how the five sutras and tantras are realized by the hero Vajra, thereby offering realization through faith, and offering realization through extensive means. There are five aspects to this: believing that it is the essence of the Dharma, without doubt or hesitation, that it is self-arisen wisdom, that it is spontaneously accomplished without seeking, that it is the lamp of the teachings, and thereby offering realization. Second, explaining the essence of the meaning to be expressed is: all phenomena are included in the spontaneously accomplished Bodhicitta without seeking, condensing the essence of all sutras and tantras into the self-arisen wisdom of mind itself, without abandoning or adopting, without fabrication or adulteration, but placing the mind itself as it is in its original state, thereby naturally obtaining the qualities of spontaneously accomplished without seeking, and arising from the realization inherent within oneself from the present moment. The fifty-fifth chapter has two parts: the teaching and the explanation. There are three aspects to this: teaching that all phenomena encompassed by existence, samsara, and nirvana are self-arisen wisdom, explaining the faults of the lower vehicles not realizing it, and advising to prophesy it. The first part has three aspects: teaching that all is self-arisen wisdom, liberating samsara and nirvana equally through realizing it, and directly teaching self-arisen wisdom. The first part has two aspects: a brief teaching and an extensive explanation. There are three aspects to this: teaching that the source of all is the Dharmadhatu and the realm of space, teaching that the elements of manifestation arising from that are the mind of space, and teaching that the three realms and the three kayas are mind. There are two aspects to this: a brief teaching, and an extensive explanation through the three realms, the three kayas, and the six realms. Third, directly teaching self-arisen wisdom has three aspects: teaching that because one does not conceptualize objects, one does not accumulate any good or bad karma or habitual tendencies, teaching that because the essence does not move from the Dharmadhatu, there is no abandoning, adopting, or changing, and teaching that self-arisen wisdom itself is the key to opening up all of samsara and nirvana of awareness and unawareness, and is the great space of meaning. Second, explaining the faults of the lower vehicles not realizing it has four aspects: the Shravakas and Pratyekabuddhas, because they abandon and obstruct,
Chinese
未证悟的过失。菩萨以各自的方式修习二谛而未证悟的过失。外道修行者以三续通过三摩地仪轨的次第修习而未证悟的过失。内道密宗的二部续以方便智慧生起次第和圆满次第的勤作而未证悟的过失。第三，对于那唯一的预言进行教诲，分为三个部分：简略地指示，详细地解释，总结要义。第二部分分为两个方面：为了消除因果之道上徒劳无益的努力，导致在轮回中远离自生智慧的过失而进行教诲；以及通过无勤任运地显现功德的方式进行教诲。其中有三个方面：与无勤精要之道相遇，无需行道的功德；通过证悟无修法身的自性，从生起次第和圆满次第的执着之病中解脱的功德；以及获得不寻自成的任运成就之见解，超越发心、修习和行道的守护界限的功德。如是，通过解释词义的两章，将根本续部的精要之义汇集并清晰地阐述。第三个意义，以精要圆满的方式总结要义，分为两个方面：眷属如何领悟的意义的宣说，以及导师赞叹善哉并交付教法。第一方面是：在第五十六章中，将心性自生智慧本身指示为一切法自性的普作。分为两个部分：指示和解释。其中有三个方面：总的指示，分别地解释，总结要义。第二部分分为六个方面：指示法身报身的处所为普作；指示三身为普作本身；指示三界众生为普作之王；指示三时诸佛为普作；指示四种瑜伽为普作之王；指示显有世间器情为普作之王。第二，导师赞叹善哉并交付教法，分为两个部分：指示和解释。其中有三个方面：教诲和交付的方式，如何向他人解释的方式，以及两种教法的差别之确定。第一部分分为两个方面：交付为执持，以及教诲为实行。第一方面分为三个方面：我的自性五十七。
English
The fault of not realizing. The fault of Bodhisattvas not realizing by practicing the two truths separately. The fault of external ascetics not realizing by meditating on the stages of Samadhi rituals through the three continuums. The fault of internal esoteric two-part tantras not realizing through the efforts of skillful means and wisdom, generation and completion stages. Third, there are three parts to instructing on that very prophecy: a brief indication, a detailed explanation, and a summary of the meaning. The second part has two aspects: instructing to eliminate the fault of being distant from self-arising wisdom for eons by striving in vain on the path of cause and effect, and instructing through the gate of spontaneously accomplishing qualities by teaching effortlessly. There are three aspects to this: the merit of not needing to travel by encountering the effortless essential path; the merit of being liberated from the disease of generation and completion stage mind-fixation by seeing the nature of the unmeditated Dharmakaya; and the merit of transcending the boundaries of protection for generating, training, and traversing the mind by finding the spontaneously accomplished view that is not sought. Thus, the meaning of the root tantra's essence is gathered and clearly explained by the two chapters explaining the words and meaning. The third meaning, summarizing the meaning in the manner of the essence being perfectly complete, has two aspects: the declaration of how the retinue realized the meaning, and the teacher praising "Excellent!" and entrusting the teaching. The first is: in the fifty-sixth chapter, the mind itself, self-arising wisdom itself, is indicated as the all-creating nature of all dharmas. It is divided into two parts: the indication and the explanation. There are three aspects to this: a general indication, a specific explanation, and a summary of the meaning. The second part has six aspects: indicating the abode of the Dharmakaya and Sambhogakaya as the All-Creating; indicating the three kayas as the All-Creating itself; indicating the sentient beings of the three realms as the All-Creating King; indicating the Buddhas of the three times as the All-Creating; indicating the four yogas as the All-Creating King; indicating the phenomenal existence of the environment and inhabitants as the All-Creating King. Second, the teacher praising "Excellent!" and entrusting the teaching has two parts: the indication and the explanation. There are three aspects to this: the manner of instructing and entrusting, the manner of how to explain it to others, and identifying the difference between the two teachings. The first part has two aspects: entrusting as holding, and instructing as doing. The first aspect has three aspects: my nature, fifty-seven.
Chinese
示现由业所生的三身，将菩提心确立为超越因果的自性。第二部分分为两点：劝诫像狮子一样宣说，将圆满具足所摄的一切法，都宣示为由普作王所造；劝诫不要像我一样，将一切法宣示为与夏嘎绕瓦多杰和普作本身之外的其他存在。第三个要点是区分两种教法的差别，分为两点：将佛与有情区分开来，认为通过净化有情不净的心而达到清净，从而最终成就佛果，这种观点被置于因果劣缘的乘中，从而指明了歧途；而现在，将心性本身视为自生智慧，认为三身本自圆满的佛果早已成就，因此无需依赖因果和努力，而是将自心指示为不变法身的意义。如此，通过两个精要章节，阐明了一切法皆为自生智慧的游舞，而非其他。这些阐述了普作根本续，根器上等者无需勤作即可解脱，通过闻思所生的智慧确定意义，圆满地进行了阐述。第二个总义是对后得思所成慧的教诲，分为三点：简要阐述了一切法无生，菩提心与普作本身为一体，因此法上无所作为的意义；详细解释了其意义，即十种自性上无须修习的差别；最后，通过宣扬和赞颂包含显有轮回涅槃的一切法，都汇集于普作无为的境界中，成为无二义的伟大自性而作总结。第一部分分为两点：阐述了悟境的所依，即五种圆满具足的体性，法性如是安住于意；以及阐述了悟境的自性，即真正发起圆满具足的法性，显现于无生之界。其中分为两点：弟子请问如何证悟，以及导师广为回答。其中分为两点：总的阐述了所说内容，即所诠释的法；以及详细解释了如何宣说，即证悟的法。其中分为三点：圆
English
Showing the three bodies arising from karma, establishing the nature of Bodhicitta as transcending cause and effect. The second part has two points: Admonishing to proclaim like a lion, declaring that all the dharmas gathered in perfect abundance were made by the All-Creating King; admonishing not to proclaim like me that all dharmas are other than Sharag Rawa Dorje and the All-Creating One himself. The third point is to distinguish the difference between the two teachings, which has two points: Separating the Buddha and sentient beings, believing that by purifying the impure mind of sentient beings and progressing to purity, Buddhahood is ultimately achieved, this view is placed in the vehicle of bad karma of cause and effect, thus pointing out the wrong path; and now, considering the nature of mind itself as self-arisen wisdom, believing that the Buddha of the three bodies spontaneously accomplished has already been achieved from the beginning, therefore, without relying on cause and effect and effort, the mind itself is shown as the meaning of the unchanging Dharmakaya. Thus, through the two essential chapters, it is shown that all dharmas are the play of one self-arisen wisdom, and not other than that. These explain the root tantra of the All-Creating One, that those with the best faculties are liberated effortlessly, and that the meaning is determined by the wisdom arising from hearing and thinking, which is completely explained. The second general meaning is the instruction on the wisdom arising from subsequent thought, which has three points: Briefly explaining that all dharmas are unborn, that Bodhicitta and the All-Creating One himself are one taste, therefore, the meaning that there is nothing to do on the dharma; explaining in detail the meaning, that is, the difference of the ten natures on which there is no need to meditate; finally, concluding by proclaiming and praising that all dharmas, including existence, samsara, and nirvana, are gathered in the state of non-action of the All-Creating One, becoming the great nature of non-duality. The first part has two points: Explaining the basis of realization, that is, the nature of the five perfections, how the Dharmata thus abides in intention; and explaining the nature of realization, that is, truly initiating the perfect Dharmata, appearing in the unborn realm. Among them, there are two points: The disciples ask how to realize, and the teacher answers extensively. Among them, there are two points: Generally explaining what is said, that is, the dharma to be explained; and explaining in detail how to explain, that is, the dharma of realization. Among them, there are three points: Perfe