Chinese
对于超越作为而努力修持的过失，以及离于作为而证悟与未证悟的过失功德，都包含在教诲之中。而且， 唉！大心者，这无为之义，乃是普作我的自性。我没有作为，因为我本来就是已完成者，是无为之法性。等等经文皆如此宣说。第十，出自同一部经典：圆满大圆满具缘者安住于果位，普作证悟宣说无作圆满。因此，第五十六品宣说了考察证悟的章节，此品有三部分：简略宣说、广说以及结尾本身没有未证悟之处。而且， 唉！导师之导师，普作王啊！我证悟了您的自性，一切法都是您的自性，法性，法界之宫殿，被誉为普作王。等等经文宣说了将三处所、三导师、三眷属都证悟为普作。第二个共同要义是必要：出自第八十一品：为了宣说无作自性圆满，第四十三品宣说了它的确定。以及，出自章节结合：在宣说无作圆满的十部经文中，因为无作自性圆满具有必要，所以承诺了不退转自性圆满。因此，第四十三品宣说了承诺宣说的章节，此品有三部分：普作本身承诺作为一切的导师，广说其为导师的方式，以及结尾宣说没有不包含在其中的。而且， 唉！大心者谛听！我是一切法的导师，我对于三种自性，也宣说了三种导师，我也宣说了三种教导，同样我也宣说了三种眷属。等等经文皆如此宣说。第五，如光辉灿烂的太阳之心般阐述了确定要义的十部经文及其必要，分为两部分来叙述。第一部分是实际的经文：出自第八十一品：唉！导师之导师，普作王，宣说了确定要义的十部经文，第四十八品和第三十九品，第四十五品和第三十七品，第四十六品，第四十七品和第四十九品，第五十一品，第五
English
The faults of striving and practicing for what is beyond action, and the faults and merits of realizing or not realizing freedom from action, are all included in the instructions. Moreover, O Great-hearted One! This meaning of non-action is the very nature of the All-Creating One, myself. I have no action, because I am already accomplished from the beginning, it is the nature of non-action. And so on, it is taught by such passages. Tenth, from the same text: The fortunate ones of Great Perfection are well established in the fruit, the All-Creating One realizes and proclaims the perfection of non-action. Thus, the fifty-sixth chapter teaches the chapter on examining realization, which has three parts: a brief explanation, a detailed explanation, and the conclusion itself, where there is nothing not realized. Moreover, O Teacher of Teachers, All-Creating King! I have realized your nature, all phenomena are your one nature, the palace of the Dharmata, the realm of Dharma, is renowned as the All-Creating King. And so on, it teaches that the three places, three teachers, and three retinues are all realized as the All-Creating One. The second common purpose is the necessity: From the eighty-first chapter: In order to teach the perfection of uncreated nature, the forty-third chapter teaches its certainty. And, from the context: In teaching the ten scriptures of the perfection of non-action, because the perfection of uncreated nature is necessary, it is promised that the irreversible nature is perfect. Therefore, the forty-third chapter teaches the chapter of promising to teach, which has three parts: the All-Creating One himself promises to be the teacher of all, explaining in detail how he is the teacher, and the conclusion teaches that there is nothing not included in it. Moreover, O Great-hearted One, listen! I am the teacher of all phenomena, and for the three natures, I have also taught three teachers, and I have also taught three teachings, likewise, I have also taught three retinues. And so on, it is taught by such passages. Fifth, explaining the ten scriptures that establish the definitive meaning, along with their necessity, like the heart of the glorious sun, is divided into two parts to enumerate. The first part is the actual scriptures: From the eighty-first chapter: O Teacher of Teachers, All-Creating King, taught the ten scriptures that establish the definitive meaning, the forty-eighth and thirty-ninth chapters, the forty-fifth and thirty-seventh, the forty-sixth, the forty-seventh and forty-ninth, the fifty-first,
Chinese
第十和第五十三完成。 这样以十个章节来展示。 什么是那十个章节呢？ 列举如下。 第一，出自《彼论》：为了确立一切法的根本，因此，展示了确立根本为普作者。 这样，第四十八章节展示了确立一切法的根本为普作者。 这有三个方面：由于普作者是一切法的根本，因此展示了圆满具足一切功德；通过六种可努力的根本，展示了不能见到如是性；以及展示了六种不可努力的根本。 也就是： 喂！大心者！普作者我乃一切之菩提心。 菩提心乃一切法之根本。 普作者我的自性有三种，圆满具足一切殊胜的必要。 这样等等来展示。 第二，出自《彼论》：彼论中，三时胜者的心要，展示了确立胜者心要。 这样，第三十九章节展示了确立胜者心要。 这有两个方面：广说胜者心要，以及通过词义来作总结。 也就是： 喂！大心者，谛听！我乃一切之菩提心。 因此，被说为一切之体性。 这样等等来展示。 第三，出自《彼论》：胜者心要超越思行境，展示了确立无见无修。 这样，第四十五章节展示了确立无见无修。 这有五个方面：具有以低劣乘修习的过患的无见无修，具有功德和教诲的无见无修，教诫要证悟我自身超越行境而不要修习，通过修习的过患来教诫不要修习，以及最后展示普作菩提心的词义。 也就是： 喂！大菩萨！自己的无见是，对于普作者我的我没有修习。 普作者我不是修习的对境。 我是无造作，自性安住于一切。 这样等等来展示。 第四，出自《彼论》：无可见，离修习，不散乱，因此，展示了确立为无修。 这样，第三十七章节展示了无修。 这有三个方面：
English
Completed by the tenth and fifty-third. Thus, it shows with ten chapters. What are those ten chapters? Enumerating: First, from that very text: In order to establish the basis of all dharmas, therefore, it shows establishing the basis as the All-Doer. Thus, the forty-eighth chapter shows establishing the basis of all dharmas as the All-Doer. This has three aspects: Since the All-Doer is the basis of all dharmas, it shows being perfectly complete with all qualities; it shows not seeing Suchness with the six bases that can be strived for; and it shows the six bases that cannot be strived for. That is: O Great Mind! The All-Doer, I am the Bodhicitta of all. Bodhicitta is the basis of all dharmas. From the three natures of the All-Doer, I, all the excellent necessities are complete. It shows with these and so on. Second, from that very text: In that very text, the essence of the Victorious Ones of the three times, it shows establishing the essence of the Victorious Ones. Thus, the thirty-ninth chapter shows establishing the essence of the Victorious Ones. This has two aspects: elaborately explaining the essence of the Victorious Ones, and concluding through the door of definition. That is: O Great Mind, listen! I am the Bodhicitta of all. Therefore, it is explained as the essence of all. It shows with these and so on. Third, from that very text: The essence of the Victorious Ones transcends the realm of thought and action, it shows establishing no-view and no-meditation. Thus, the forty-fifth chapter shows establishing no-view and no-meditation. This has five aspects: no-view and no-meditation with the faults of meditating with inferior vehicles, no-view and no-meditation with the qualities and instructions, instructing to realize that I myself transcend the realm of action and not to meditate, instructing not to meditate through the faults of meditation, and finally showing the definition of the All-Doer Bodhicitta. That is: O Great Bodhisattva! One's own no-view is, for the All-Doer, I, there is no meditation on me. The All-Doer, I, am not the object of meditation. I am uncreated, naturally abiding in all. It shows with these and so on. Fourth, from that very text: Without seeing, free from meditation, without distraction, therefore, it shows establishing as no-meditation. Thus, the thirty-seventh chapter shows no-meditation. This has three aspects:
Chinese
被教导要证悟法性菩提心是无须修习的，以及因果论者依据教证指出修习无修的过失，并教导不要从他处勤作，以及所具有的功德。又是： 唉！伟大的心，金刚等等。 安住于一切持明者的地上， 安住于地的菩萨， 以及三界有情的时间到来者。 成办一切大义的我是一切作者， 我的自性是法性菩提心。 对于法性心要证悟无修。 等等，对于勤作的八种，有可修习的证悟之义，而对于阿底证悟，则显示没有用分别念修习。 第五，出自： 不离无修大乐界， 确定没有必要守护誓言。 由此，显示了第四十六品，无须守护誓言之品，此有二，显示大圆满的一切证悟为自性，远离守护和界限，以及显示三身以誓言守护为有过失。又是： 唉！伟大的心， 显示大圆满无须守护誓言， 一切作者菩提心的自性是， 未生，远离戏论的自性。 从生起的多样化显现境中， 境由自身以自性了知。 对此，不思不念，超越思念之境。 不执著于境，没有舍弃和取舍， 无有，空性，唯一任运成就。 远离一切应守护的律仪和戒律。 等等，对于勤作的八乘，有必须守护的具相誓言，而对于心性阿底的证悟，则显示没有必要守护。 第六，出自： 不离法性，不勤作任运成就， 确定没有必要寻求事业。 由此，显示了第四十七品，无须寻求事业之品，此有五，显示大圆满没有必要寻求事业，以及三身的寻求，无求不成办，以及可寻求的事业即是自宗，以及自生智慧超越因缘，因此教导不要以相的法来衡量，以及因寻求不能成办意义，因此教导不要寻求，以及所具有的功德。又是： 唉！伟大的心，听着
English
It is instructed to realize that Dharmata Bodhicitta is without meditation, and the teachers of cause and effect point out the faults of meditating on non-meditation based on scriptures, and instruct not to strive from elsewhere, along with its merits. Furthermore: Alas! Great mind, Vajra and so on. Abiding on the ground of all Vidyadharas, Bodhisattvas abiding on the ground, And those whose time has come from the three realms of sentient beings. Since I, the all-doer, accomplish all great purposes, My nature is Dharmata Bodhicitta. Realize that there is no meditation on Dharmata mind. Etc., for the eight with effort, there is meaning to meditate on realization, but for Ati realization, it shows that there is no meditation with the mind. Fifth, from the same: Since it does not stray from the sphere of great bliss without meditation, It is determined that there is no need to keep vows. Thus, the forty-sixth chapter, the chapter on not keeping vows, is shown, which has two parts: showing that all realizations of Dzogchen are self-nature, free from protection and boundaries, and showing that the three bodies are flawed with vow-keeping. Furthermore: Alas! Great mind, Showing that there is no need to keep Dzogchen vows, The nature of the all-creating Bodhicitta is, Unborn, the nature of being free from elaboration. From the various manifestations of arising, The realm is known by itself through its own nature. For this, there is no thought, beyond the realm of thought. Since there is no grasping at the realm, there is no abandonment or acceptance, Non-existent, emptiness, the only spontaneously accomplished. Free from all vows and precepts to be kept. Etc., for the eight vehicles with effort, there are vows with characteristics that must be kept, but for the realization of mind-nature Ati, it shows that there is no need to keep them. Sixth, from the same: Not straying from Dharmata, spontaneously accomplished without effort, It is determined that there is no need to seek activities. Thus, the forty-seventh chapter, the chapter on not seeking activities, is shown, which has five parts: showing that there is no need to seek activities in Dzogchen, and the seeking of the three bodies, the unseeking does not accomplish, and the activities that can be sought are in one's own tradition, and since self-born wisdom transcends cause and condition, therefore it is instructed not to measure the Dharma of characteristics, and since seeking does not accomplish the meaning, therefore it is instructed not to seek, along with its merits. Furthermore: Alas! Great mind, listen.
Chinese
嘎。 遍作我乃大圆满，因大圆满任运成就故，显示事业原本无可寻。如是等等。对于勤作八法，各自以其行持，事业可期而寻，然于阿底证悟则示为无。第七，即彼经云：为于无寻之性一时趣入故，断定于地无可修习。如是，显示第四十九品，谓于地无可修习。此有四：大圆满之地，于无可修习进趣者，施以修习进趣之过失；三身之修习进趣者，乃不了义说，而非了义说；于了义说，施以无可修习之教诫，反成修习之过失；末后指陈菩提心为一切之地。又， 嗟！大心者，遍作王我即是，一切菩提之藏而住。菩提心之自性，乃法界之宫殿。三世诸佛一切，三界有情一切众，广大心之彼处，无有一者不住焉。乃一切之住处与地，无有离合而于彼安住。于彼无需修习进趣。如是等等之门径，勤作之八乘，于道之位与果之位，净除障碍而可得。然于阿底证悟，于道与果，次第净除障碍而不可得，如是显示。第八，即彼经云：以未修习之光明智慧胜道故，断定于道无可进趣。如是，显示我一品，谓于道无可进趣。此有五：大圆满之道，于无可进趣者，施以虚妄；三身之经，于可进趣者，示为歧途；教诫莫进趣者，反成进趣之过失；不欲则不成，然不欲自性安住则成；由他而成就者，乃不了义说，而非自之了义说。又， 嗟！大心者谛听！遍作王我乃菩提心，菩提心乃一切之大道，处所与境及佛陀地三者，他处无有，于此自性安住。法