English
It definitely shows. Thus, the seventeenth chapter shows the chapter of entrusting the relics of the body, which has five parts. The Buddha taught to combine the relics of the body into one, with merits; Vajrasattva asked for its meaning; the Buddha answered the meaning of the relics of the body; Vajrasattva asked how to make offerings and what merits there are; the Buddha told how to answer it. Among them: Hey! Great Bodhisattva, combine this! If you hold the mark of the relics of the body, you are the same as the primordial ancestor of all Buddhas, Kunjed Gyalpo and me. And so on, to show this. The second general meaning is the necessity: the eighty-first chapter says: The necessity of definitely showing is to generate faith, which is shown by the fifty-fifth chapter. Therefore, it says in it: By stating the ten teachings of definitely showing, because there is unerring faith and definite necessity, it shows that everything is inseparable from Bodhicitta. Therefore, the fifth chapter shows the chapter of showing that everything is inseparable from Bodhicitta, which has five parts. It shows that everything in Samsara and Nirvana is inseparable from the mind; it shows that the suffering of the six realms is liberated as its nature; self-existing wisdom has no acceptance or rejection of happiness and suffering; the fault of not realizing self-existing wisdom; therefore, it teaches the one teacher. Among them: Hey! Great Bodhisattva, listen! How to summarize all the appearances, existence, vessels, and essences, and all that is expressed in meaning and words, is Bodhicitta, as follows. And so on. Third, the ten sutra teachings that transcend cause and effect, together with the necessary two great elements, are explained like the sky, divided into two parts to count. The first part is the actual sutra teachings: the eighty-first chapter says: Hey! The Buddha of Buddhas, Kunjed Gyalpo, taught the ten sutra teachings that transcend cause and effect, shown by the forty-first chapter, the fourteenth chapter, the thirty-eighth chapter, the ninth chapter, the thirty-fifth chapter, the fifty-ninth chapter, the eighteenth chapter, the eighth chapter, the fortieth chapter, and the fifty-second chapter. Therefore, it is shown and counted with ten chapters. The first is: It says in the chapter combination: When it is determined that self-existing wisdom is one, because the essence is one, it shows the transcendence of cause and effect. Therefore, the forty-first chapter shows the chapter of the essence being one, which has two parts: the sutra and the extensive explanation. The first is: Hey! Vajrasattva, you, know my nature like this
Chinese
饶益！我乃导师明灯菩提心，是过去、现在、未来一切佛的心髓。三界一切众生皆为父母，也是显有世间器情万有的因。没有不是从我而生的。如是。广说有四：显示是三世佛的心髓，显示是三界众生的父母，显示是显有世间器情万有的因，显示没有不是从我而生的。又是，我乃不住而遍一切处，我本来就是三世佛。等等如是宣说。第二是，又于扼要结合中说：一本体性自生圆满极难证悟，无缘者以隐秘故，不证因果超越。如是说，第十四品是为无缘者宣说隐秘之品，此中教诫将二取之自性对无缘者保密，并顺便教诫对具缘者开示。第一是，嗟！大心普作我乃一切隐秘。从我所生的三身导师，不示我之自性三种，保密。安住于我的三世佛，不示我之自性，应保密。如是等等，对示现三身，三世佛，三界众生聚集的眷属众的一切无缘者，宣说此因果超越之义，应保密。第二是，甚深瑜伽普作我即是，因此应对其开示我之自性。如是说，对具缘者开示如是说。第三是，扼要结合中说：不证悟彼性，以见行之错谬障蔽故，亦宣说障蔽错谬因果之教。如是说，第三十八品是宣说见行之错谬障蔽之品，此中有二：经和广说。第一是，嗟！大心谛听！轮涅之导师三种之，此三教乃错谬障蔽，又是如何呢？获得决定之六乘，显示为大圆满之错处。如是。广说有二：以错谬障蔽二者区分，并以无有五者而衡量。又是如何呢？此菩提萨埵之经藏，以普光之地想，以二谛之证悟分别，法性空性如虚空想
English
Rā! I am the lamp of the teacher, the Bodhicitta. I am the heart essence of all Buddhas of the three times. All sentient beings of the three realms are father and mother. I am also the cause of all that appears, existence, vessel and essence. There is not one thing that does not arise from me. Thus it is. There are four in the expansion: showing that it is the heart essence of the Buddhas of the three times, showing that sentient beings of the three realms are father and mother, showing that it is the cause of appearance, existence, vessel and essence, and showing that there is nothing that does not arise from me. Also, I am non-abiding and pervade all places. I am originally the Buddha of the three times. And so on, it is shown. Secondly, again, in the essential combination it says: It is difficult to realize the one nature, self-arisen and complete. Because of secrecy, those without fortune do not realize the transcendence of cause and effect. Thus, the fourteenth chapter teaches the secret chapter to the unfortunate. Here, it is advised to keep the nature of duality secret from the unfortunate, and incidentally, to teach it to the fortunate. The first is: O great mind, the all-creating I am always secret. To show the three bodies arising from me, do not show my three natures, keep it secret. To the Buddhas of the three times dwelling in me, do not show my nature, keep it secret. And so on, to all the unfortunate ones of the assembly of the three bodies, the Buddhas of the three times, and the sentient beings of the three realms, this meaning of the transcendence of cause and effect should be kept secret. The second is: Since I am the all-creating, most profound yoga, therefore, my nature should be shown to them. Thus it is said, it is said to show it to the fortunate. The third is: In the essential combination it says: Because of not realizing that very nature, the view and conduct are obscured by errors, it also teaches the scriptures that obscure the cause and effect of errors. Thus, the thirty-eighth chapter teaches the chapter on the obscuration of errors in view and conduct. There are two here: the sutra and the expansion. The first is: O great mind, listen! Of the three teachers of samsara and nirvana, these three teachings are errors and obscurations. And how is that? The six vehicles that have attained certainty are shown to be the errors of the Great Perfection. Thus it is. There are two in the expansion: distinguishing between errors and obscurations, and measuring with the five absences. And how is that? This sutra of the Bodhisattva, desiring the ground of all-pervading light, with the discernment of the two truths, the emptiness of the Dharma nature is like the sky
English
Da. It shows by these and so on. The fourth is: In that itself, it says, "That very mind-nature transcends the moon, cause, and effect, and shows the elimination of wrong paths, obscurations, faults, and virtues of cause and effect." Therefore, the ninth shows the chapter on eliminating wrong paths, obscurations, and faults. This has four aspects: generally, showing the wrong paths and obscurations of the vehicle; specifically, showing the wrong paths and obscurations of the ten natures, including the moon; explaining the meaning of wrong paths and obscurations; and including the entrance. The first is: Alas! Great-minded one. This very nature of bodhicitta is the essence of all dharmas without exception. Because it is unborn and completely pure, there is no obscuration. Because it is free from the path of going, there is no wrong path. Because it is spontaneously accomplished from the beginning, there is no effort. The essence of all dharmas, the single bodhicitta, counting on one, wrong paths and obscurations arise. Going where there is no going, a place of wrong path arises. Because it is said to be without object, an unseen obscuration arises. It shows by these and so on. The fifth is: In that itself, it says, "In order to ascertain and realize the perfection without wrong paths, obscurations, and faults, it is certain that the Great Perfection that transcends cause and effect is shown." Therefore, the thirty-fifth shows the chapter on the self-essence of the Great Perfection. This has two aspects: showing that being free from effort is its own essence, and showing that it is not the realm of others. The first is: Alas! Great-minded one. My nature is joy. These eight, namely, the door, view, and samaya, activity and the path of going, the abode, and wisdom, dharmata, are inconsistent with the other vehicles and views and conduct of the five, namely, body, speech, and vehicle. It can be divided into sutra and commentary: the door of entry is without effort, the view is without meditation, the samaya is without guarding, the activity is without seeking, the path is without going, the ground is without cultivation, wisdom is without object, and dharmata is shown as it is. The second is: Alas! Great-minded one. This meaning, if shown to those who have the vehicle of cause and effect, it shows by these and so on. The sixth is: In that itself, it says, "The essence of the Great Perfection is complete, without effort, spontaneously accomplished, showing that without effort, spontaneously accomplished, transcends cause and effect." Therefore, the nineteenth shows the chapter on without effort, spontaneously accomplished. This has three aspects: showing the prophecy that the three kayas are without effort, showing the result accomplished without effort, and finally showing that everything is gathered into suchness.
Chinese
那波哦。第一是： 喂！大心者谛听。从我所生的导师三身，所教导的教法三乘，不是三位导师不费力气就授记的。我，一切的作者，所教导的一乘，我没有授记为通过努力而成就的预言。等等这样开示。第七是：那里面说，因为不努力不会变成努力而成就，法性不通过努力而成就，开示为超越。这样，第十八品开示不通过努力而成就的章节，这有三点：三身的教法使具有因果者满足，开示了这一点；超越因果，不努力而成就，具有理由和根据；通过因果的努力不能成就，开示了这一点。第一是：喂！大心者谛听。显有世间器情一切，显现是我之自性显现，清净是法性界中清净，调伏增加种种相，三身种种生起后，也显示三乘之体性，因果是确定的词语。等等这样开示。第八，那里面说，为了将无勤的自性安置于一切，通过安置超越一切因果的法性来开示。这样，第八品是开示将法性的境安置于一切的章节，这有两点：如来藏一体具有三种自性以及月亮，以及从如来藏一体生起四种瑜伽。第一是：喂！大心者。我之如来藏一体，显现为三种圆满。如来藏无生自性，如来藏即是境。境即是一切的如来藏。等等这样开示。第二是：如来藏的自性，不是二元的觉性，在安住于一体的自性上，生起四种安立，从四种瑜伽生起。等等这样开示。第九是：那里面说，为了开示法性为菩提心，开示超越因果的心之自性。这样，第四品开示心之自性的章节，这有三点：导师宣说自己教法的伟大，心金刚以辩论的方式提问，导师回答。
English
Napo oh. The first is: Hey! Great-hearted one, listen. The three kayas of the teacher who arose from me, the three vehicles of the teachings they taught, were not prophesied effortlessly by the three teachers. I, the maker of all, the one vehicle I taught, I did not prophesy as an accomplishment through effort. And so on, it teaches. The seventh is: It says in that very text, since non-effort does not become accomplished through effort, the nature of reality is taught as surpassing accomplishment through effort. Thus, the eighteenth chapter teaches the chapter on not accomplishing through effort, which has three aspects: the teachings of the three kayas satisfy those with cause and effect; surpassing cause and effect, accomplishment without effort, with reason and basis; and not accomplishing through the effort of cause and effect. The first is: Hey! Great-hearted one, listen. All of appearance and existence, vessel and essence, appearance is the appearance of my essence, purity is purity in the realm of the nature of reality, taming adds various aspects, after the three kayas arise in various ways, they also show the nature of the three vehicles, cause and effect are definite words. And so on, it teaches. The eighth, it says in that very text, in order to place effortless nature in everything, it teaches by placing the nature of reality that surpasses all cause and effect. Thus, the eighth chapter teaches the chapter on placing the realm of the nature of reality in everything, which has two aspects: the Tathagatagarbha, one in essence, with three natures and the moon, and the arising of four yogas from the one Tathagatagarbha. The first is: Hey! Great-hearted one. My Tathagatagarbha, one in essence, appears as three perfections. The unborn nature of the Tathagatagarbha, the Tathagatagarbha is the object. The object is the Tathagatagarbha of all. And so on, it teaches. The second is: The nature of the Tathagatagarbha, is not dualistic awareness, on the nature abiding as one, four establishments arise, arising from four yogas. And so on, it teaches. The ninth is: It says in that very text, in order to teach the nature of reality as bodhicitta, it teaches the nature of mind that surpasses cause and effect. Thus, the fourth chapter teaches the chapter on the nature of mind, which has three aspects: the teacher speaks of the greatness of his own teachings, Mind Vajra asks in the manner of debate, and the teacher answers. Hey! Great-hearted hero, listen. My teaching