Chinese
通过书写此文，过去、现在、未来一切诸佛，持明者、菩萨，三界一切众生，未经委托和修持，对于三轮导师的，勤作修持的三种教法，迷途和障碍将会消除。如是等等开示。第十是，其中说到：不需勤作，任运成就，超越因果。开示了不动的无欲自性。因此，我（指作者）开示第二个不动无欲之章。此中有四：导师教诫说，如果以欲望来修持，则不能成办事情，并伴随着虚妄；以及，在如是性中，将一分为二，与决定性的教证相违，因此教诫不要分离；此为开示他者的智慧差别；以及，一切都是菩提心，因此教诫要证悟心的意义。其中： “奇哉！大心者，如果想要成就一切法，不要修持欲望之地。行于欲望的心，是舍弃一切戏论。此乃超越因果之故，如果想要果，则不修持因。安住于无分别自性而成就。”如是等等开示。 第二个共同意义是开示必要性：第八十一页，“超越因果，不需要勤作修持，在第七品中确定地开示了。”以及其中说到：“以宣说超越因果的十个教证，因为有不需要勤作修持的必要，所以归纳为一个类别，开示了无勤。”因此，第七品开示了归纳类别的章节。此中有三：导师说，对于心性本身不可计数，却对所作的法进行计数；金刚心请问将一分为二的意义；导师回答。其中： “奇哉！心如实乃我的自性，如实无二大乐中，具足一切相，完全没有相，离戏如虚空般本来安住，超越所缘境，不可计数为一。如果对菩提心进行计数和表示，则会对心的所作之法进行计数。”如是等等开示。第四，具有十个必要性的无作圆满经教，如同如意宝珠般珍贵
English
By composing this, all Buddhas of the three times, vidyadharas, bodhisattvas, and all sentient beings of the three realms, without entrusting and practicing, regarding the three teachings of the three kinds of teachers of the wheel, misguidance and obscurations will be eliminated. Thus, and so on, it is shown. The tenth is: From that very text: "Without effort, spontaneously accomplished, transcending cause and effect. It shows the unwavering nature of desirelessness." Therefore, I (the author) show the second chapter of unwavering desirelessness. There are four in this: The teacher advises that if one practices with desire, things will not be accomplished, and it is accompanied by falsehood; and, in suchness, dividing the one into two contradicts the definitive scriptures, so he advises not to separate; this shows the distinction of others' wisdom; and, everything is bodhicitta, so he advises to realize the meaning of mind. That is: "O, great-minded one! If you want to accomplish all dharmas, do not cultivate the ground of desire. The mind that acts with desire is abandoning all elaborations. This is because it transcends cause and effect, if you want the result, do not cultivate the cause. It is accomplished by abiding in the non-conceptual nature." Thus, and so on, it is shown. The second common meaning is to show the necessity: On page eighty-one, "Transcending cause and effect, there is no need to strive for accomplishment, it is definitely shown in the seventh chapter." And also from that very text: "By stating ten scriptures that transcend cause and effect, because there is a need not to strive for accomplishment, it is summarized into one category, showing non-effort." Therefore, the seventh chapter shows the chapter of summarizing categories. There are three in this: The teacher says that the nature of mind itself is uncountable, but the made dharmas are counted; Vajra Mind asks about the meaning of showing one as two; the teacher answers. That is: "O! Mind is truly my nature, truly in the great bliss of non-duality, possessing all aspects, completely without aspects, free from elaboration, abiding primordially like the sky, beyond the object of focus, uncountable as one. If bodhicitta is counted and indicated, then the made dharmas of mind will be counted." Thus, and so on, it is shown. Fourth, the scripture of effortless completion with ten necessities, like a wish-fulfilling jewel, is precious.
English
There are two types of divisions: enumeration. First, the actual content of the Sutras and Vinaya, from the eighty-first (page): Kye! The teacher of teachers, All-Creating King! The ten Sutras and Vinaya of non-action perfection have been taught, Twenty-two and thirty, etc., Twenty-four and twenty-eight, twenty-seven, Thirty-one and twenty-three, twenty-six, As taught by the fourth and fifty-sixth. Thus, it is taught in ten chapters, enumeration. The first is, in the context of combination: The nature of mind is non-abiding and without a place, Non-action perfection is taught as non-abiding and without a place. Thus, the twenty-second chapter, the chapter of non-abiding and without a place, is taught, which has four: Mind has no essence, The nature of reality cannot be expressed, Superimposition and slander cannot be applied, And the path cannot be traversed. Furthermore: Kye! Great mind Vajra, listen! Kye! The realm of non-action is non-abiding, like the sky, Non-abiding, without an object of focus, inconceivable is the path of Dharma, The subtle and complete part of dedication arises from the object, Conceptual thought and meditation, the Dharmakaya, are particularly meaningless, Self-arisen wisdom, non-conceptual, abides perfectly as it is. In the realm of non-action, non-abiding, there is no remedy to be applied. Thus, and so on, it is taught. Second, in that very place: Because that nature is unmixed, complete, and all-pervading, The unfailing victory banner, non-action perfection, is declared. Thus, the thirtieth chapter, the chapter of the unfailing victory banner, is taught, which has two: Briefly teaching in the manner of a promise, and explaining its meaning in detail. The first is: Kye! Mind Vajra, listen! Mind Vajra, to yourself, I will explain your own nature, You are the All-Creating One, I am the Bodhicitta from the beginning, Bodhicitta is like this. Thus. The extensive explanation has ten Sutras and Vinaya, enumeration. Furthermore: One, yet completely without aspects, The yogi abides in the path of action in the sky, On the unborn and unarisen essence, Where are all the superimposed phenomena? Thus, and so on, it is taught as unmixed and complete. The third is, in that very place: Because that nature, the wisdom mudra, is insurmountable, The non-action perfection, the unchanging mudra, is declared. Thus, the twenty-fourth chapter, the chapter of the non-action perfection, the unchanging mudra, is taught, which has three: Closely teaching the manner of abiding, Explaining in detail, And teaching that the conclusion, as it is, is uncreated.
Chinese
哦！还有， 嘿！大菩萨！心性普贤的，安住之方式如此宣说：于菩提心安住之时，一切法的心髓安住。那是诸法之王，诸法之王不变异，因此宣说不变异。如是等等宣说。第四是，又于彼经中说：若以精勤不得果，无作圆满不勤而得说。如是，第二十八品，宣说不变精勤不得之品，此有二，以譬喻、意义、征相之门宣说不变之实相，以及轮涅之导师将不变异转为过失。还有，嘿！大心者谛听！我之自性法界无变异，我之智慧虚空无变异，我心法之精髓无变异，如是，一切无变异之上，从我所生之导师三身，于因与果之法上安立名相后，以化身授记，以根识舍弃对境而变异，对于具有自生缘起五法之有情，若不宣说为自生法性，则授记说堕恶趣罪障极大，身语意三舍弃罪业行持十善，为了于自生法上取舍而行持，自生智慧多劫亦不遇。如是等等宣说。第五是，于彼经中说：离勤菩提心中极清净，无作圆满清净法界中宣说。如是，第二十七品，宣说清净法界之品，此有二，清净法界之品略说，以及广说。还有，嘿！大心者谛听！诸法一切从我所生故，如何显现之诸法一切，于本初清净法界之授记中宣说。外与内一切本初即是法界，于本初极清净之行境上，无有佛与有情二者，以道与对治如何能改造？如是等等宣说。第六是，于彼经中说：于清净法界无有勤作之病，无作圆满金刚六句宣说。如是，第三十一品，宣说金刚六句之品，此有四，二取
English
Oh! Furthermore, O Great Bodhisattva! The way of abiding of Samantabhadra's mind is taught as follows: When one abides in the Bodhi mind, the essence of all dharmas abides. That is the king of all actions. The king of all actions is immutable. Therefore, it is taught as immutable. Thus, it is explained and so on. Fourthly, again from the same: Since the fruit is not found by striving for it, it is taught that the effortless perfection is found without striving. Thus, the twenty-eighth chapter teaches the chapter on immutability, not found by striving. This has two parts: teaching the immutable reality through the doors of example, meaning, and sign; and the fault of the teachers of the retinue transforming the immutable into a fault. Furthermore, O Great-minded one, listen! My own nature, the Dharmadhatu, is immutable. My own wisdom, the sky, is immutable. My mind, the essence of Dharma, is immutable. Likewise, on all that is immutable, the three kayas of the teachers who arise from me, after naming the dharmas as cause and effect, prophesy through emanation, and the senses change by abandoning the object. To sentient beings who possess the five self-caused conditions, if it is not taught that it is the self-arisen nature of Dharma, then it is prophesied that falling into lower realms has great sin and obscuration. Abandoning the three sins of body, speech, and mind, practice the ten virtues. Because of practicing acceptance and rejection on the self-arisen Dharma, the self-arisen wisdom will not be encountered even in many eons. Thus, it is taught and so on. Fifthly, from the same: Since it is completely pure in the Bodhi mind, free from effort, it is taught in the pure Dharmadhatu, the effortless perfection. Thus, the twenty-seventh chapter teaches the chapter on the pure Dharmadhatu. This has two parts: a brief teaching of the chapter on the pure Dharmadhatu, and an extensive explanation. Furthermore, O Great-minded one, listen! Since all dharmas arise from me, all dharmas that appear, are taught in the prophecy of the primordially pure Dharmadhatu. All outer and inner are primordially the Dharmadhatu. In the realm of experience that is primordially completely pure, there are no two, Buddha and sentient beings. How can it be transformed by path and antidote? Thus, it is taught and so on. Sixthly, from the same: Since there is no disease of effort in the pure Dharmadhatu, the effortless perfection teaches the six Vajra words. Thus, the thirty-first chapter teaches the chapter on the six Vajra words. This has four parts: non-duality.
Chinese
无示现之见，无作如是的禅修，无取舍勤作的行为，任运成就无有安住勤作的果。又是， 嗟！大心者谛听！ 种种自性无二亦， 等六句是无二之词，离戏论的，无分别的，无灭的，无勤作的，任运成就之词。 第七是， 彼中： 离勤如是安住如虚空， 无作圆满开显虚空之意。 由此，第二十三，见解无境开显虚空之品，此有三， 一切是心故无境，故开显虚空之意， 显现为境之时，亦自明无分别而住，开显虚空之意， 词与文字施设且不可思议，故开显虚空之意。 又是， 嗟！大心者谛听！ 如何显现之诸法， 自性菩提心是故， 于彼无有见之境， 无分别故平等性， 如是虚空之意也， 瑜伽即是于彼作。 等等开显。 第八是， 彼中： 虚空之意禅修超一切， 无作圆满开显无有可修。 由此，第二十六，无有可修之品，此以十一小教证开显， 嗟！大心者谛听！ 思绝言不及之菩提心， 成为开显之明灯，一切皆赞叹， 成为正法之精要，故为文殊童子。 离作任运圆满安住安乐之任运。 等等于境与有境无有可修之意开显。 第九是， 彼中： 无修以修不能成， 无作圆满无缘无义说。 由此，第四十四，无缘无义之品。 此有六， 自身之自性离勤作故，开显为不可改造， 于彼教诫无改造唯一， 自身之自性超离行境， 自身之体性显现为欲妙，于舍弃遮止所作之过失与一切菩提心勤
English
The view without demonstration, the meditation that is as it is without fabrication, the conduct without effort of acceptance and rejection, and the fruit of spontaneous accomplishment without effort of abiding. Furthermore: O great-minded one, listen! "Various natures are also non-dual," etc., the six phrases are words of non-duality, words of freedom from elaboration, words of non-conceptualization, words of non-cessation, words of non-effort, and words of spontaneous accomplishment. The seventh is: From that very text: "Since it abides effortlessly like the sky, The intention of the unmade completion is shown as the sky." Thus, the twenty-third, the chapter on the view of the intention of the sky without an object, has three aspects: Since everything is mind, there is no object, so it shows the intention of the sky. Even when it appears as an object, it abides as self-luminous and non-conceptual, showing the intention of the sky. Since words and letters are assigned and cannot be conceived, it shows the intention of the sky. Furthermore: O great-minded one, listen! Since all phenomena that appear are the nature of bodhicitta, there is no object of view in it. Since it is non-conceptual, it is equality. Likewise, it is the intention of the sky. Yoga is done in that way. And so on, it shows. The eighth is: From that very text: "The meditation on the intention of the sky transcends all. The unmade completion shows that there is nothing to meditate on." Thus, the twenty-sixth, the chapter on the absence of meditation, is shown by eleven minor scriptures: O great-minded one, listen! The bodhicitta that is beyond thought and inexpressible, which has become the lamp of manifestation, is praised by all, and since it has become the essence of the Dharma, it is Mañjuśrī Kumāra himself. It abides in the spontaneous bliss of the unmade and spontaneously perfect. And so on, it shows the intention of not meditating on objects and subjects. The ninth is: From that very text: "Since meditation without meditation does not accomplish, The unmade completion states the absence of destiny and meaning." Thus, the forty-fourth, the chapter on the absence of destiny and meaning. This has six aspects: Since its own nature is free from effort, it shows that it cannot be transformed. It advises that it is uniquely untransformed. It shows that its own nature transcends the realm of action. Its own essence appears as desirable qualities, and all the faults of abandoning and obstructing are the effort of bodhicitta.