English
It is shown without concealing it from the wise. The second part has four points: without the three kayas of the teacher, it will not be perfect; without the compassion of the three teachers, the benefit of beings will not arise; without the teachings of the three teachers, there is no distinction of vehicles; without the practice of the three vehicles, one cannot be liberated from the suffering of samsara. The fifth meaning is to manifest the All-Creating and then explain all the dharmas, the fifteenth chapter has two aspects: briefly showing, and explaining in detail. There are three points: manifesting the three, the teacher, retinue, and teaching, and taking a seat; proclaiming not to seek outside of one's own mind, the All-Creating; showing that all of this mind-nature is suchness, that is, the nature of the All-Creating. The first part has three points: manifesting the three perfections; showing how it arises; advising to teach this to others. The first part has two aspects: briefly showing the way of manifestation, and explaining in detail through classification. There are three points: the way of manifesting the teacher with names and nature; the way of manifesting the retinue itself with essence and distinctions; the way of manifesting the definitive meaning itself with essence, nature, and compassion. Second, the retinue proclaims not to seek outside of one's own mind, which has three points: showing that all perfections are mind-nature; the fault of seeking outside of the mind; and how the nature of Great Perfection appears to the most excellent person. The second part has six points: clinging to the abandoning and adopting, self-characteristics of the non-dual Bodhicitta, the Hearers do not see the real meaning; clinging to the marks of abandoning and obstructing the non-dual mind of negation and affirmation, the Solitary Realizer is far from the nature of reality; the mind itself is beyond establishment and removal, the Bodhisattva who abides in purification, going, doing, and seeking is far from the unborn; the nature of reality is beyond purity and liberation, the Kriya that combines outer and inner purity contradicts the way things are; in the meaning of non-dual acceptance and rejection, the Yoga that clings to samadhi as acceptance and rejection is far from non-duality; the Maha Anu Yoga that clings to the activity of the All-Creating, the generation stage and completion stage, which transcends spontaneous accomplishment and effort, is far from the heart essence wisdom. Third, showing that all of this mind-nature is suchness, that is, the nature of the All-Creating, which has four points: the cause and effect vehicle cannot understand; explaining the way things are as they are.
Chinese
甲、圆满自性显现之方式。广说其理。第二部分有八点：心性超越勤作，故显示本来成佛；无论如何观察，自性皆空，故下乘为名相所迷惑；超越希冀与恐惧、勤作，故安住于庸常无造作；佛即自心，故劝诫勿向外寻觅；若寻觅，则误入歧途，故显示寻觅者徒劳无益；执着于一心专注，则被说为束缚之绳索；若向小智者宣说真实意义，则安住于谤法与妄加罪名；超越因果勤作，故显示自心为法身。第三部分有二点：简略显示显现之方式，以及广说化身、报身、法身三身之显现方式。第四部分有八点：宣说一切法皆从一自性显现；将从二无之外了悟，安立为下乘；虽对心性之义作诸多阐述与言说，然显示其未曾偏离一自性；显示心性无有修饰之义，故宣说伟大圆满；心要圆满于自心，故三身安住于任运成就；宣说心性为法界，故显示功德任运圆满；因具足比喻、意义、征相三者，故显示自心为佛；因显示心性为如是性，故超越有无之妄加罪名。第六个意义是，一切圆满皆已于心性普作中本来成就，故宣说超越勤作因果之第十六品，分为二：教义和解释。其中有三：劝诫安住于如实无造作的放松状态，因五种圆满已于心性普作中本来任运成就；预言心已自然成就，故不以勤作因果而成就；以及显示如实通达普作者之瑜伽士，不离自然本智，故时时处于法性之轮中。第七个意义是，心性无有作为之义乃是胜者之法体，故为不离证悟之义而修习之第十七品，分为二：教义和解释。其中有五：心性无有修断
English
A. The way of manifesting the perfect nature. A detailed explanation of its validity. The second part has eight points: Mind-essence is beyond effort, therefore it is shown to be enlightened from the beginning. No matter how one examines it, emptiness is its nature, so the lower vehicles are confused by names. Being beyond hope, fear, and effort, it is placed in ordinary, unmade state. Since Buddha is one's own mind, one is advised not to seek elsewhere. If one seeks, one will go astray, so it is shown that the seeker is useless. Attachment to one-pointed mind-abiding is said to be a binding rope. If the true meaning is shown to the small-minded, they will abide in abandoning the Dharma and falsely accusing. Since cause and effect are beyond effort, one's own mind is shown to be the Dharmakaya. The third part has two points: briefly showing the way of manifesting, and extensively explaining the way of manifesting the three Kayas: Dharmakaya, Sambhogakaya, and Nirmanakaya. The fourth part has eight points: Explaining that all phenomena appear from one nature. Understanding other than non-duality is placed in the lower vehicle. Although the meaning of mind-essence is elaborated and spoken of in many ways, it is shown that it does not deviate from one nature. Showing the meaning that mind-essence has no effort to accomplish, it is explained as great and spontaneously perfect. Since the essence is perfected in one's own mind, the three Kayas abide in spontaneous accomplishment. Explaining mind-essence as Dharmadhatu, it is shown that qualities are spontaneously perfect. Since the three examples, meanings, and signs are complete, one's own mind is shown to be Buddha. Since mind-essence is shown to be Suchness, it is beyond imputation of existence and non-existence. The sixth meaning is that all perfections are already established in the mind-essence as the all-creating, so the sixteenth chapter, which transcends effort, cause, and effect, is explained in two parts: the teaching and the explanation. There are three parts to it: advising to abide in a relaxed state of naturalness, as the five perfections are spontaneously accomplished in the mind-essence as the all-creating; prophesying that the mind is naturally accomplished, so it is not accomplished by effort, cause, and effect; and showing that the yogi who realizes the all-creating as it is does not deviate from natural wisdom, so he is always in the wheel of Dharma-nature. The seventh meaning is that the meaning of mind-essence without action is the relics of the Victorious One, so the seventeenth chapter, which practices without deviating from the meaning of realization, is divided into two parts: the teaching and the explanation. There are five parts to it: mind-essence without cultivation or abandonment.
Chinese
劝诫要守护好遗体。询问如何守护的意义。讲述遗体的自性。如何供养并询问功德。开示以不散乱于觉悟心性的方式进行供养，能成就无所作为的自成之王。第八个意义，讲述一切法皆是心性普作，即是真如的第十八章分为二：开示和讲述。其中有六：心性普作本身无勤任运成就三身，从而无勤任运地成办他利的方式。三身在心性之中本自任运成就，从而超越因果勤作修证的方式。本自任运成就，因此无需寻觅，并且寻觅反而是大过失，从而超越勤作修证希求疑虑的方式。以因果勤作无法成就，以及开示寻觅才能成就本身是权宜之说，因此劝诫不要寻觅破坏。第九个意义，心性安住于三身，功德任运成就的第十九章分为二：开示和讲述。其中有四：开示心性是究竟的佛陀，如同虚空一般无法通过寻觅而成就。即使不寻觅其自性，现在当下三身也任运成就的方式。显现世间轮回涅槃一切都归于心的游舞。心的自性在任何地方都不可指定，因此是超离言思表达的。第十个意义，心性普作是一切的生处，因此第二十章分为二：开示和讲述。其中有三：开示一切法都是普作。一切圆满都是从普作本身产生，但却没有动摇真如。讲述一切都是一个法界普作。第一部分分为二：简略开示是这样的方式，以及详细讲述它。第二部分分为三：简略开示三身的生起方式，以及详细讲述法身、报身、化身三身的生起方式，开示和轮涅不动的，以及因为以因果勤作而无法证悟真如的自性，因此归纳意义。第三部分分为二：遣除对一切圆满都是心性普作本身产生怀疑，本自开示心性为菩提。如是决定开示之经的传承
English
Admonishing to hold the relics well. Asking about the meaning of how to hold them. Explaining the nature of the relics. How to make offerings and inquire about the qualities. Showing that by offering without being distracted from the meaning of the awakened mind, the self-accomplished king, free from effort, is attained. The eighth meaning, the eighteenth chapter, which shows that all phenomena are the mind itself, the all-creating one, which is suchness, has two parts: the teaching and the explanation. There are six aspects to it: how the three bodies are effortlessly accomplished from the mind itself, the all-creating one, and how the benefit of others arises effortlessly. How the three bodies are spontaneously accomplished within the nature of the mind, thus transcending the effort of cause and effect. Since it is spontaneously accomplished, there is no need to seek it, and seeking it is a great fault, thus transcending the hope and doubt of effort. That it cannot be accomplished by cause and effect, and that showing it is accomplished by seeking is provisional, therefore, it is advised not to seek and destroy it. The ninth meaning, the nineteenth chapter, which shows that the qualities are spontaneously accomplished because the mind abides in the three bodies, has two parts: the teaching and the explanation. There are four aspects to it: showing that the mind itself, the ultimate Buddha, like the sky, cannot be accomplished by seeking. How the three bodies are spontaneously accomplished right now, even without seeking its nature. How all appearances, existence, samsara, and nirvana are included in the play of the mind. Since the nature of the mind is not specified anywhere, it is beyond speech, thought, and expression. The tenth meaning, the twentieth chapter, which shows that the mind itself, the all-creating one, is the source of all, has two parts: the teaching and the explanation. There are three aspects to it: showing that all phenomena are the all-creating one. That all perfections arise from the all-creating one itself, but do not deviate from suchness. Explaining that all is one realm, the all-creating one. The first part has two aspects: briefly showing how it is, and explaining it in detail. The second part has three aspects: briefly showing how the three bodies arise, and explaining in detail how the Dharmakaya, Sambhogakaya, and Nirmanakaya arise, the teaching and the wheel are immovable, and because the nature of suchness is not realized by striving in cause and effect, therefore, summarizing the meaning. The third part has two aspects: dispelling doubts that all perfections arise from the mind itself, the all-creating one, and spontaneously showing the mind itself as enlightenment. Thus, the lineage of the sutra that definitely shows it.
Chinese
连同需要我的十个方面。以理证、譬喻和意义说明心性是圆满自性。如实语者所说的教言一样，阐述了对不错误的确定之义生起信心的道理。第二，以超越因果的十品阐述心性普作王本来没有造作。十品中，第一，一切皆为自生智慧一体，因此在本体一味中没有因果的第二十一品，分为二：阐述和解释。其中有三：简要阐述心性自生智慧超胜一切，因此超越因果施作；详细解释其超越理证之理；总结心性超越戏论言说，因此不需要因果造作之义。第一部分分为二：一切圆满皆为本有任运成就，因此不依赖外来的造作因果；心性从生灭住三者中解脱，因此阐述了三身任运圆满具足五种理证。第二部分分为五：简要阐述两种方式；详细解释普作菩提心三身显示者三种的两种解释方式；历史意义的解释方式；根本意义的解释方式；瑜伽意义的解释方式；必要意义的解释方式；词句意义的解释方式。第一部分分为二：简要阐述两种解释方式；以普作菩提心三身显示者三种的两种解释方式来详细解释。第二，心性不住于任何边且没有所缘，因此以执着因果清净解脱而不能领悟超越因果勤作之义的第二十二品秘密甚深品，分为二：阐述和解释。其中有三：简要阐述心性如虚空般超越改造对治之义；详细解释其自性；以一切皆为心性的游舞，超越取舍的精华遍布一切之理来总结意义。第二部分分为四：详细解释以八乘不能领悟心性超越因果勤作之义的道理。心性阿底自住法身。