Chinese
本来就清净，没有丝毫的成就，但显现为轮回和涅槃的各种现象，安住于俱生圆满的大任运之中，以“唉玛吙”的惊叹之词来迎接。首先，在轮回和涅槃都未产生的最初，广大无垠的本元界，菩提心离戏如虚空般的境界中，基现任运的游舞，自性力量无碍的显现，显现时，将自身和一切法视为 अलग（异体），因为没有认识到法性菩提心 एक（一）的游舞自性，而陷入迷惑。然而，由于业和福分的具足，现在聚集在全知胜王导师普贤如来您的眷属之中。但因为不了解或无法请教您深奥的法性之义，所以全知导师自然而然地开示道：为了阐释显有轮回涅槃的一切法都汇集于 एक（一）根本之中，所以开示了 ऊपर（上面）所说的 एक（一）根本菩提心之经。如果这样，一切法都是 एक（一）菩提心，从任运总体的角度显现为慈悲的 अलग（异体）游舞，请您开示，以数字来计算的意义是什么？这样请教道。第三，对此 विस्तृत（广）解释分为六点：首先，阐释任运总体；其次，劝诫倾听从那之中生起慈悲智慧而 अलग（异体）显现的意义；第三，区分依赖于智慧的法理；第四，阐释因果乘的自性，将一切都确定为总集大圆满；第五，赞叹证悟那一点的人。第一点是：这样，金刚萨埵在请问了 अलग（异体）计数之经后，普贤如来开示了如何请问的意义：唉！一切法的实相，自生无为的智慧，普贤菩提心我，虽然在一切有情的心续中本来就无有分离地任运存在，但由于不认识自显现的自性，所以不显现，而是处于习气迷惑的 оболочка（壳）中。从自生安乐之轮中，现在
English
It is originally pure, without any accomplishment, but it appears as various phenomena of samsara and nirvana, abiding in the great spontaneously perfect state, and is greeted with the exclamation of "Emaho." First, in the beginning when neither samsara nor nirvana had arisen, in the vast expanse of the ground, the bodhicitta, free from elaboration, like the sky, the play of the spontaneously perfect ground appearance, the unobstructed manifestation of self-power, when it appears, grasping oneself and all dharmas as separate, because one does not recognize that the nature of reality is the play of one bodhicitta, one becomes confused. However, due to having karma and fortune, now gathered in the retinue of the all-knowing victorious teacher, the Primordial Buddha Kunjed Gyalpo. But because one does not understand or cannot ask you the meaning of the profound nature of reality, the all-knowing teacher spontaneously taught: In order to explain that all the dharmas of appearance, existence, samsara, and nirvana are gathered into one root, therefore, the one root bodhicitta sutra mentioned above was taught. If so, all dharmas are one bodhicitta, and from the perspective of the spontaneously perfect general basis, the play of compassion appears separately, please explain, what is the meaning of enumerating the forms? Thus he asked. Third, the extensive explanation of the answer to that is divided into six points: First, explaining the spontaneously perfect general basis; second, advising to listen to the meaning of the separate appearance arising from the compassion and wisdom; third, distinguishing the dharma principles that depend on intelligence; fourth, explaining the nature of the cause and effect vehicle, establishing everything as the all-encompassing Great Perfection; fifth, praising the person who realizes that. The first point is: Thus, after Vajrasattva asked the sutra of separate enumeration, the Primordial Buddha Kunjed Gyalpo taught the meaning of how it was asked: Alas! The reality of all dharmas, the self-born unconditioned wisdom, the Primordial Buddha Kunjed, the bodhicitta, although it is spontaneously present in the mindstream of all sentient beings without separation, but because one does not recognize the nature of self-appearance, it does not appear, but remains in the sheath of habitual confusion. From the wheel of self-born bliss, now
Chinese
再说金刚萨埵谛听。 众生身体的感受中， 自明智慧恒常不灭。 无有聚散故而本自存在。 因此烦恼的空壳内， 普贤智慧安住于心。 通达了究竟的授记之义后， 无需从他处修成此义。 众生之中谁欲成菩提？ 于阿赖耶识中寻觅。 安住于彼之自性中。 此乃诸佛之密意。 善逝们的心髓亦， 虽在众生身中存在， 然仅因未见知。 于见知彼之确切口诀中， 觉性恒常不分离。 现在再听聚合之精要。 于无明迷惑显现时， 果位佛陀安住于心中。 因此不由他处生。 非初始之时，当下即是。 彼亦自明之智慧， 犹如芝麻遍布油。 六道众生皆遍布自明。 无有生灭而恒常存在。 如是说。龙钦饶绛言： “善逝之精华我， 如来众生一切中， 如油遍芝麻般存在。 一切皆以慈悲心， 无因无缘之精髓也。” 如是宣说。如是之基位法身之觉性，较之显现之外，没有其他的佛，因此，一切造作之王，菩提心我，乃是过去、现在、未来三时中逝去和到来的所有佛陀的心意，自生智慧，未经改造，任运成就之精髓。如彼经续所说： “佛陀众生之祖父我， 我乃自生之智慧。 我乃诸法之精髓。 我乃一切安住之根本。 精髓自生之智慧我， 显现以及有， 容器与精华所摄， 三时诸佛一切， 三界六道众生， 如是于一切中， 无余周遍覆盖。” 如是说。前经续中说： “自续觉性之智慧， 如无云晴空日出般， 无为法界之中央， 自明智慧法身住。” 如是宣说。第二，如是之精髓自生之智慧我，乃是大悲之力量，光芒无有止息，光明任运成就，一切显现之根本自性。
English
Furthermore, listen, Vajrasattva. In the feelings of sentient beings' bodies, Self-cognizant wisdom is continuous and unceasing. Because there is no gathering or dispersal, it exists primordially. Therefore, within the husk of afflictions, The wisdom of Kuntuzangpo abides in the mind. Having understood the meaning of the definitive prophecy, There is no need to accomplish that meaning from elsewhere. Sentient beings, whoever desires enlightenment, Searching and seeking in the gaps of the alaya? Abide in that very nature. That is the intention of the Victorious Ones. The essence of the Sugatas also, Although it exists in the bodies of sentient beings, It is as if it is not seen. In the definitive instruction of seeing that, Awareness is always inseparable. Now again, listen to the essence of gathering. As ignorance and delusion arise, The fruit, the Buddha, abides in the heart. Therefore, it does not come from elsewhere. Not at the beginning, but spontaneously at this time, That self-cognizant wisdom, Like oil pervading sesame seeds. Self-cognizance pervades all six realms. It exists continuously without arising or ceasing. Thus it is said. From Longchen Rabjam: "The essence of the Sugata, I, In all Buddhas and sentient beings, Exists like oil pervading sesame seeds. All with a mind of loving-kindness, The essence without cause or condition." Thus it is said. Since that very wisdom of the Dharmakaya, the ground of being, becoming manifest is no different from a Buddha, therefore, the mind of Kunjed Gyalpo, the all-creating king, I, is also the essence of the mind of all Buddhas who have gone and come in the three times, the self-arisen wisdom, uncreated, spontaneously accomplished. From that very one: "The father of Buddhas and sentient beings, I, I am self-arisen wisdom. I am the essence of all dharmas. I am like the root abiding in all. The essence, the self-arisen wisdom, I, The appearance and existence, Gathered by the container and essence, All the Buddhas of the three times, The sentient beings of the three realms and six classes, Likewise, in all, Completely pervasive without exception." Thus it is said. From the former: "The wisdom of self-existing awareness, Like the sun rising in a cloudless sky, In the center of the uncompounded expanse, Self-cognizant wisdom, the Dharmakaya, abides." Thus it is said. Secondly, that essence, the self-arisen wisdom, I, is the power of compassion, the unobstructed radiance, the nature of the basis of all spontaneously accomplished appearances of clear light.
Chinese
远离戏论之法界自性，本来无生。由此，对于应调伏的众生，在调伏之方便、乘之类别中，无论哪种众生于何时喜欢、欢喜哪种，皆从离于自现偏袒、无执、离于收放之状态中，为了成办应调伏之众生喜欢何种乘之义，而示现能作我之游舞为各种乘之类别，或者说已经示现之义。具誓金刚，你谛听！ 第三，依于根器而分的法之类别有三：于极无戏论者，宣说一法及本然清净；于喜欢种种戏论者，宣说众多乘；虽说二者自性之差别各异，然陈述其义归于一体之理由。第一，其中，对于根器极佳、喜欢极无戏论之法身一滴之义的瑜伽士，由于显有轮回涅槃之诸法全部汇集于离戏、空明、自生之一个智慧中，故宣说觉性菩提心之体性唯一。彼亦如是，心的体性、法界，自性光明、极清净菩提心之自性，以“能作王”之名而表示，如是证悟，则不依赖勤作他力而解脱。如觉性自现中云：“觉性之法性，差别在于，一中圆满一切。八万烦恼，亦由不解一而生，解一则得解脱。”如是说。第二，其中，对于喜欢名相数量之种种法的其他应调伏者，则宣说能作王所作或者显现为游舞之神变的种种乘，多得无法言说。彼亦是能作我之自性中，任运成就游舞之显现无有穷尽。第三，然而，如是依于所化之根器，虽说有寂止与无寂止之差别，然实际上并不存在如此之差别。因此，在极无戏论之法一之中
English
The nature of the sphere free from elaboration is primordially unborn. From this, for the beings to be tamed, whichever beings like and enjoy whichever method of taming, vehicle category, from the state of being free from self-appearance bias, non-grasping, free from gathering and scattering, for the sake of accomplishing the meaning of whichever vehicle the beings to be tamed like, the display of my, the All-Creating One's, play manifests as various vehicle categories, or the meaning of having manifested. O Vajra-being, listen properly! This is the instruction. Third, there are three divisions of the Dharma based on intellect: for those who are utterly without elaboration, the one Dharma and naturally pure essence are taught; for those who delight in manifold elaborations, many vehicles are taught; although the distinctions of these two natures are stated as different, the reason for their convergence into one meaning is given. First: For those individuals with the sharpest faculties, the yogis who delight in the meaning of the single essence of the utterly non-elaborate Dharmakaya, because all phenomena of existence, samsara, and nirvana are gathered into one non-elaborate, empty-clear, self-arisen wisdom, the single essence of rigpa, bodhicitta, is taught. That is, the essence of mind, the dharmadhatu, naturally luminous, the nature of pure bodhicitta, is indicated by the name "All-Creating King," and by realizing it as such, one will be liberated without relying on effort or other means. As it is said in Rigpa Rangshar: "The dharmata of rigpa, in its distinctions, is that all is complete in one. The eighty thousand defilements also arise from not knowing the one; by knowing the one, one will be liberated." Thus it is said. Second: For those other trainees who delight in the various phenomena of signs and numbers, the Teacher, the All-Creating King, teaches countless vehicles that are made or appear as manifestations of skill, and this is the unceasing, manifold display of the spontaneously accomplished skill from the nature of me, the All-Creating One. Third: However, although the distinction between elaboration and non-elaboration is taught in accordance with the minds of the trainees, in reality there is no such distinction, because in the one Dharma that is utterly without elaboration,
Chinese
所诠释的教法，是通过“即是普作我”这样的词句来诠释的。那么，以这样的词句所要表达的对境是什么呢？即是所有法的心髓——菩提心，或者说，是自生智慧，是未加改造的如实之智。从那无有止息的妙用中，生起了因果二乘，这是我，普作佛，为了适应所化众生的根器而作的。如《汇聚大海续》中所说：“众生心意若未尽，则乘亦宣说无有尽。八万四千诸烦恼，对治之法亦说等量。”正如经中所说。因此，我所造的法，其乘的分类是各不相同的。这样以数量来计算的意义是，虽然说一和二有种种差别，但事物的本性中没有任何二元的分别，因此数量的终极是法性，是离戏的，是心识不可思议、言语无法表达的。而那样的不可思议、不可言说的自性，即是诸法的心髓或如实之本性。因此，暂时为了适应所化众生的根器而作出的种种差别，最终都汇集于法性不可言说、心髓自生智慧这一本体之中，并显示没有乘的差别。正如经中所说：“无智迷乱之法息灭时，则无有乘亦无有入。”第四，关于显示因果乘的自性，有三点：以二谛来区分因果乘而作总的显示；详细阐述将名相乘安立为因的方式；详细阐述将密咒乘安立为果的方式。第一点是：像这样，将一切法的自性或本体显示为一，即是普作菩提心。而由它所造的法，则分为两种：即因的名相乘和果的密咒乘。从这两种乘来说，显示实相胜义谛中因果无二的是密咒金刚乘；显示现象世俗谛中因果取舍的是名相因乘。因此，这因果二乘是通过二谛来区分的。