Chinese
关于讲述坛城自身，有三点：简要阐述未造作任运大坛城，详细解释其含义，以及总结无生之义。第二，解释其含义有七点：坛城的体性、词义、必要、自性、见解、果、以及引导方式。第五个意义是，由于心性自生之智慧无实物和相状，因此无法授予以分别念数量安立的四种灌顶，（这）被阐释为无生觉性之力量大灌顶的第三十三品，分为阐述和解释。其中有三点：阐述由于执着相状的缘故，无法见到心性自性清净之义；以任运觉性之力量解释；以及将繁杂数量的灌顶道次第归纳总结。第一部分有两点：以何种方式阐述，即以相状的灌顶；以及依赖它的结果是悉地衰退。第二，解释觉性之灌顶自身有六点：阐述觉性之自性无二；阐述二种灌顶的次第；阐述意义的灌顶无法授予；阐述了悟无法授予之义后，无需依赖相状的灌顶；阐述相状的灌顶是遮蔽的自性；以预言的方式引导后世不要依赖相状的灌顶。第三，总结意义有两点：由于一切都已在无生自生的灌顶中被授予，因此无需再请求相状的灌顶；以及劝诫依靠心性无法授予的灌顶，不要接受执相的灌顶。第二个意义是，由于超越了成与不成的心性，没有好坏取舍，因此阐述了通过修持净化、进道、生起次第和圆满次第等方式成熟解脱的道是错误的，分为三点：道的体性、自性、以及特点。第一，道的体性是心性自生之智慧，由于无实物和相状的自性，三身任运大圆满自身从现在起就存在，因此阐述了它自身无法从那之外行进的第三十四品，分为阐述和解释。其中有三点：阐述可以行进的道，作为接纳根器差者的方便；无法行进的
English
Regarding the explanation of the mandala itself, there are three points: briefly presenting the uncreated, spontaneously accomplished great mandala; explaining its meaning in detail; and summarizing the meaning of unbornness. Second, explaining its meaning has seven points: the nature of the mandala, its definition, its necessity, its essence, its view, its result, and the way of instruction. The fifth meaning is that since the wisdom of self-originated mind-essence is without substance and characteristics, the four empowerments imputed by conceptual numbers cannot be conferred. This is explained as the thirty-third chapter on the great empowerment of the power of unborn awareness, which is divided into exposition and explanation. Therein are three points: explaining that due to attachment to characteristic appearances, the meaning of the naturally pure essence of mind is not seen; explaining through the power of spontaneously accomplished awareness; and summarizing the path of dependent origination of numerous elaborations. The first part has two points: by what is it explained, namely, the empowerment of characteristics; and the result of relying on it is the decline of siddhis. Second, explaining the empowerment of awareness itself has six points: explaining that the nature of awareness is non-dual; explaining the order of the two empowerments; explaining that empowerment of meaning cannot be conferred; explaining that having realized the meaning of non-conferral, there is no need to rely on the empowerment of characteristics; explaining that the empowerment of characteristics is the nature of obscuration; and instructing future generations not to rely on the empowerment of characteristics by way of prophesying the empowerment of the power of unborn awareness. Third, summarizing the meaning has two points: since everything has already been conferred in the empowerment of unborn self-origination, there is no need to request the empowerment of characteristics now; and advising to rely on the empowerment of mind-essence that cannot be conferred and not to take the empowerment of clinging to characteristics. The second meaning is that since mind-essence, which transcends accomplishment and negation, is not established as good or bad, acceptance or rejection, it is explained that the path of maturing and liberating through meditation such as purification, progression, generation stage, and completion stage is mistaken, and it is divided into three points: the nature of the path, its essence, and its particularity. First, the nature of the path is the wisdom of self-originated mind-essence, since the nature without substance and characteristics, the spontaneously accomplished great perfection of the three kayas, exists from now on, the thirty-fourth chapter explains that it itself cannot be traversed from that other than it, and it is divided into exposition and explanation. Therein are three points: explaining the path that can be traversed as a means of accommodating those of inferior capacity; the path that cannot be traversed.
Chinese
如是教示。于一切造作菩提心之道，以无行持之一而摄义。第一者有二：显示可行持，是为正义而说；于道上行持，行持几许，如是显示不得佛之果。第二者，显示不可行持之自性有七：本体离戏论故，于道上不可行持；离相之境故，于道上不可行持；一界大明点之道上不可行持；不作行持而安住，是为已行之自性；以虚空之譬喻，显示于道上行持是劳而无义；教示彼者当为他人作授记；如授记般证悟之利益。第三摄义者有二：教示一切皆为造作者；教示行持有过失，故不当行持。第二义，道之自性，心性本初以来于无生之地，无须修习之第五十五品有二：教示与解说。彼有三：总示地之自性无须修习；广说彼之自性；摄义。第二者有七：总示；于分别解说中，以二者显示不可行持之相，为数之本体；显示于一切造作菩提心之地无有分别，若不证悟无分别之地，则显示不得普贤之果位；显示于无作任运圆满之地，以无修习行持故，一时圆满；显示于无生菩提心之地，以不可行持之意而解脱；显示心性地之自性清净故，超越一切高低次第；显示心性本初清净之造作者，轮涅自性安住之体性，虽现前，然执著于因果勤作之法者，以业障故不能见。第三摄义者有三：正义之地道果之教示方式；显示彼不见心要之义，且不遇正道；教示当证悟一切造作无相菩提心之地。第三义，道之差别，心性于意义之安住法上无有二元，故于行持上无可行持之
English
Thus taught. On the path of all-creating Bodhicitta, the meaning is condensed into one without practice. The first has two aspects: showing that practice is possible, which is spoken of as provisional meaning; and showing that as much as one practices on the path, to that extent one will not attain the fruit of Buddhahood. The second, showing the nature of non-practice, has seven aspects: because the essence is beyond elaboration, there is no practice on the path; because it is beyond the realm of characteristics, there is no practice on the path; there is no practice on the path of the single sphere of the great bindu; by not practicing and remaining still, it is the nature of having gone forth; using the example of space, it is shown that practicing on the path is tiring and meaningless; it is advised that this be prophesied to others; the benefit of realizing according to the prophecy. The third, condensing the meaning, has two aspects: advising that everything is the creator; and advising that practice is flawed, so one should not practice. The second meaning, the nature of the path, the nature of mind, from the beginning, on the ground of no birth, the fifty-fifth chapter of no need to train, has two aspects: the teaching and the explanation. It has three aspects: briefly showing that the nature of the ground is untrainable; explaining its nature in detail; and condensing the meaning. The second has seven aspects: general teaching; in the detailed explanation, the characteristics of non-practice are shown as the essence of number by two aspects; showing that there is no distinction on the ground of all-creating Bodhicitta, if one does not realize the ground of non-distinction, it is shown that one will not attain the state of Samantabhadra; showing that on the ground of uncreated, spontaneously perfect awareness, because there is no training or practice, it is perfected in one moment; showing that on the ground of unborn Bodhicitta, one is liberated by the understanding of non-practice; showing that because the nature of mind itself is pure, it transcends all high and low orders; showing that although the all-creating nature of mind, which is pure from the beginning, the inherent nature of samsara and nirvana, is manifested, those who are attached to the laws of cause and effect and effort, due to their karmic obscurations, do not see it. The third, condensing the meaning, has three aspects: the way of teaching the ground, path, and fruit of provisional meaning; showing that one does not see the essential meaning and does not encounter the true path; and advising that one should realize the ground of all-creating, non-appearing Bodhicitta. The third meaning, the difference of the path, the nature of mind is non-dual in the abiding of meaning, so there is no practice in the practice of
Chinese
第六十一个有二：教法和论述。其中有三：指出以低劣乘修持二者兼具的过失；论述无二普作王的行为；以如同虚空的行为授记，连同必要和目的来总结要义。第一部分有二：指出以各自乘的行为不能领悟意义的自性；指出从断除对治的分别念中，不能领悟无取舍的意义。第二部分有六：指出无二的行为本身；所修持的不超出无生自性；在无偏颇的虚空自性中指出；将显现世间显现为五毒，指出为无生的行为；劝诫对眷属作唯一的授记；指出不领悟普作无取舍行为的过失。第三部分总结要义有四：真实劝诫作唯一的授记；其必要，为了那个劝诫作授记；指出其精要必要。第三个要义，三身任运成就的心性，由于不是能获得和所获得，指出从外境希求佛陀的果实是拾取残羹。其中有二：通过去除自生智慧的障碍，指出清净法身并非先前没有新产生的合理性；对于本自圆满的心性，通过道所成就的二资粮清净所产生的色身，指出并非先前没有新产生的合理性。第一部分是：心性本自清净，由于垢染无法遮蔽的智慧，指出为自性存在的章节六十七有二：教法和论述。其中有三：指出通过区分心和垢染，去除垢染来成就智慧，是永远无法成就的；论述无垢染的智慧本身；通过指出自生智慧大光明为自明智慧之王来总结要义。第一部分有二：以何种方式指出去除垢染并成就智慧；指出将此安立为不了义，因此无法见到精要的智慧。第二部分论述智慧本身有六：一切法无生，安住在真如中，因此垢染在基底上清净的方式；由于超越数量和对治二取，因此超越思维言语目标的方式；法界一切。
English
The sixty-first has two: the teaching and the discourse. Therein are three: pointing out the fault of practicing both with the inferior vehicle; discussing the conduct of the non-dual Kunjed Gyalpo; summarizing the meaning with the necessity and purpose of prophesying conduct like the sky. The first part has two: pointing out the nature of not realizing the meaning with the conduct of each vehicle; pointing out that from the purification of the thought of abandonment and remedy, the meaning of no acceptance or rejection is not realized. The second part has six: pointing out the non-dual conduct itself; whatever is practiced does not go beyond the unborn nature; pointing out in the impartial nature of the sky; pointing out the appearance of phenomena and existence as the five poisons as the conduct of the unborn; advising to prophesy only one to the retinue; pointing out the fault of not realizing the conduct of Kunjed without acceptance or rejection. The third part, summarizing the meaning, has four: actually advising to prophesy only one; its necessity, to advise prophesying for that reason; pointing out its essential necessity. The third meaning, the mind-essence of the three kayas spontaneously accomplished, since it is not established as something to be obtained and an obtainer, pointing out that desiring the fruit of the Buddha from external objects is picking up leftovers. Therein are two: by removing the obscurations of self-born wisdom, pointing out that the pure Dharmakaya is not reasonable as something newly produced that was not there before; for the mind-essence that is complete from the beginning, pointing out that the Rupakaya produced by the purification of the two accumulations accomplished by the path is not reasonable as something newly produced that was not there before. The first part is: the sixty-seventh chapter, which points out that the mind-essence is pure from the beginning, so the wisdom that cannot be obscured by impurities is inherent, has two: the teaching and the discourse. Therein are three: pointing out that by distinguishing between mind and obscurations, removing obscurations to accomplish wisdom will never be accomplished; discussing the wisdom itself without obscurations; summarizing the meaning by pointing out the self-born wisdom, the great light, as the king of self-luminous wisdom. The first part has two: how it is pointed out to remove obscurations and accomplish wisdom; pointing out that by establishing this as provisional meaning, the essential wisdom cannot be seen. The second part, discussing wisdom itself, has six: since all dharmas are unborn and abide in suchness, how obscurations are pure at the base; since it transcends numbers and the duality of abandonment and remedy, how it transcends the object of thought and expression; the Dharmadhatu all.