Chinese
以此断除分别之网，以此斩断烦恼之链。如是说。第三，总结要义： 嗟！大菩萨，我普作王菩提心，乃是诸法之实相，离于作为之自性故。菩萨金刚，汝当如实了悟我之自性，法界离戏大性，不可言说，非造作之实相。所有显现之法，总摄于轮涅道三者，此等一切，皆无异于我普作，于法界菩提心之自性，于超离心识之大平等中，请作授记。菩萨金刚，汝若向眷属众宣说我之决定义之授记，离于功用勤作之自性，则所有以信心聚集于汝之眷属众，皆能如实了悟法性离于功用勤作之我普作之自性，所有聚集之眷属众，亦将与导师我之自性无别。如是，一切皆成为自生大智慧普作我之自性。于彼时，所有显现之诸法，一切众生亦将不视之为如声闻缘觉般痛苦之体性而舍弃与遮止。亦不视之为如菩萨般以二谛而修习法性。亦不作如外续般以洁净令诸天欢喜，以及三净与加持等之取舍。亦不作如内续下二部般以三摩地将所有心识分别之聚生起为天之坛城等之功用与修作，而安住于无勤大乐之地上。如是，若能了悟普作王之此自性，则有何不需功用勤作之理由耶？如是，一切诸法，皆已成为我普作之自性，本来即是原始解脱，不可造作之大性。于我普作中，轮涅一切诸法，皆显现为法性本净大虚空，无有阿赖耶之错乱与障碍，而坦然开阔。然亦非如断灭空般，而是本初清净与任运成就无别之体性，超离心识戏论
English
Thereby severing the net of conceptualization, thereby cutting the chain of afflictions. Thus it was said. Third, the summary of the meaning: O great Bodhisattva, I, the All-Creating King, the mind of enlightenment, am the reality of all phenomena, because of the nature free from action and effort. Bodhisattva Vajra, may you truly realize my nature, the great nature of the Dharmadhatu free from elaboration, the inexpressible, uncompounded reality. All phenomena that appear, all that is encompassed by the three paths of samsara, nirvana, and the path, all of these are none other than I, the All-Creating One. In the nature of the Dharmadhatu, the mind of enlightenment, in the great equality beyond mind, please bestow the prophecy. Bodhisattva Vajra, if you reveal to the assembly of attendants this definitive prophecy of mine, the nature free from effort and accomplishment, then all the assembly of attendants who gather to you with faith will truly realize the nature of I, the All-Creating One, which is free from effort and accomplishment in the same way as the Dharmata. All the assembled attendants will also become inseparable from the nature of I, the teacher. Thus, all will become the self-arisen great wisdom, the nature of I, the All-Creating One. At that time, for all the phenomena that appear, all beings will not view them as the nature of suffering like the Hearers and Solitary Realizers and abandon and prevent them. Nor will they train in the Dharmata by viewing them as the two truths like the Bodhisattvas. Nor will they perform the acceptance and rejection of purification to please the deities with cleanliness like the outer tantras, and the three purifications and blessings, etc. Nor will they perform effort and accomplishment by generating all the gatherings of mind and conceptualization into the mandala of deities with Samadhi like the lower two inner tantras, but will abide on the ground of effortless great bliss. Thus, if one realizes this nature of the All-Creating King, what is the reason for not needing effort and accomplishment? Thus, all phenomena have become the nature of I, the All-Creating One, primordially liberated from the beginning, the great nature that cannot be created. In I, the All-Creating One, all the phenomena of samsara and nirvana appear as the Dharmata, the great expanse of original purity, without the confusion and obscuration of the Alaya, and are openly and expansively clear. However, it is not like a nihilistic emptiness, but the nature of primordial purity and spontaneous accomplishment being indivisible, beyond the elaboration of mind.
Chinese
因为远离了，本来解脱，已经成就了平等性之自性，所以本来安住于平等性之自性中，我如今不需要依靠断证取舍的作为来成就平等性。全知上师说：一切本来已解脱于法界，如今谁也不必费力去解脱。对此努力也无意义，不要做，不要做，不要勤作和修持。如是说，不需要通过勤作修持之门来新成就平等性法身的密意，而是普贤或普作法身的导师我早已授记了。如是说。章节的名称：菩提心普作王中，确定指示出处之章节，即第十二品之释。第三个意义，心性普作确定解说的第十三品有二：略说和广说。第一，如是心性普作王被指示为一切续部教言之根本，之后，因为菩提心普作王是自身三身之胜者的一切教言之王，所以，上下乘一切法之总的伟大教言，普作菩提心之乘，此讲述之方式是如何讲述的，如是讲述。第二，广说有四：指示五种讲述方式之类别，讲述顺序，讲述必要，述说词义。第一，大菩萨谛听！心髓菩提心是因果一切法之总的伟大教言，因此，为了消除怀疑之增益，五种理证意义之讲述方式是如下面所出现的，以五种总义来讲述，即，为了生起对出处的信任，指示历史意义之讲述方式，为了证悟一切法为心，指示根本意义之讲述方式，为了辨别乘之优劣，指示瑜伽意义之讲述方式，为了不需要勤作修持，指示必要意义之讲述方式，为了如实证悟意义本身，指示词句意义之
English
Since it is free from, originally liberated, and has already achieved the nature of equality, therefore, I, who originally abide in the nature of equality, do not need to rely on the actions of abandoning and adopting to achieve equality. The omniscient lama said: "Everything is originally liberated into the realm of reality, now no one needs to be liberated by effort. It is meaningless to make efforts for this, do not do, do not do, do not work hard and practice." As it is said, there is no need to newly achieve the intention of the equality Dharmakaya through the gate of diligent practice, but the teacher of Samantabhadra or the all-creating Dharmakaya, I have already prophesied it. Thus it is said. Chapter title: From the All-Creating King of Bodhicitta, the chapter that definitely indicates the source, that is, the commentary on the twelfth chapter. The third meaning, the thirteenth chapter of definitely explaining the nature of mind, the all-creator, has two parts: a brief explanation and a detailed explanation. First, thus, the mind-essence, the all-creating king, is shown to be the root of all tantras and agamas, and then, because the mind of enlightenment, the all-creating king, is the king of all the teachings of the victors of the three kayas, therefore, the great general teaching of all the dharmas of the upper and lower vehicles, the vehicle of the all-creating bodhicitta, how is this method of teaching taught, thus it is taught. Second, the detailed explanation has four parts: indicating the categories of the five ways of explaining, explaining the order, explaining the necessity, and stating the definition. First, O great Bodhisattva, listen! The heart essence, the mind of enlightenment, is the great general teaching of all the dharmas of cause and effect, therefore, in order to eliminate the doubts of imputation, the five kinds of logical meaning explanations are as follows, explained by five general meanings, that is, in order to generate trust in the source, the historical meaning explanation is indicated, in order to realize all dharmas as mind, the root meaning explanation is indicated, in order to distinguish the superiority and inferiority of the vehicles, the yoga meaning explanation is indicated, in order not to need diligent practice, the necessary meaning explanation is indicated, in order to realize the meaning itself as it is, the meaning of the words
Chinese
讲述方式的阐述和五种方式。第二是：当阐述这个甚深口诀时，如果不讲述甚深法是如何产生的历史，据说会使被调伏者产生不信任的过失。如《宝藏幻钥》中所说：“如果不讲述历史的意义，就会产生不信任的过失。”因为如此，首先为了使被调伏者产生信任的来源，应当讲述此教义之精华是如何产生的历史意义的讲述方式。之后，因为有必要了悟显有之法全部汇集于根本法性菩提心中，因此应当讲述那个根本的意义。然后，为了分别从那个根本中延伸出来的各乘的差别，应当讲述瑜伽意义的根本。然而，即使考虑到被调伏者的根器次第而如此讲述乘的种类，实际上也不需要任何勤作，为了阐述无勤任运成佛，因此在那阐述必要意义的讲述方式的必要之处进行阐述。然后，为了通过依赖象征那种超越一切勤作的不分别平等性的词语来证悟，因此之后应当如实地用声音表达词语的意义。就像以前的续部中所说：“如果不讲述根本的意义，法就不会汇集于心中，会产生无边际的过失。如果不讲述瑜伽的意义，就无法分辨乘的优劣，会产生无法分辨差别的过失。如果不讲述必要意义，不寻找勤作，成佛之地会变得无意义。如果不讲述词语的意义，词语和意义就不会结合，会产生不理解词义的过失。这是反过来说的功德。”如是说。第三部分有五点：讲述历史意义的必要，讲述根本意义的必要，讲述瑜伽意义的必要，讲述必要意义的必要，讲述词语意义的必要。第一点是：大菩萨，请听。讲述历史意义的讲述方式的必要是：首先，聚集的眷属们
English
The explanation of the method of exposition and the five aspects. Secondly: When explaining this profound instruction, if the history of how the profound Dharma arose is not narrated, it is said that it will cause the disciples to have the fault of disbelief. As it is said in the 'Treasury of Magical Keys': 'If the meaning of history is not explained, it will cause the fault of disbelief.' Because of this, first, in order to show the source of faith to the disciples, the method of explaining the meaning of the history of how this essence of the teachings arose should be explained. After that, since it is necessary to realize that all phenomena of existence and non-existence are gathered into the root, the Dharma-nature Bodhicitta, therefore, that root meaning should be explained. Then, in order to separately distinguish the differences between the vehicles that arise from that root, the root of the meaning of Yoga should be explained. However, even if the types of vehicles are explained in this way, depending on the level of the disciples' minds, in reality, there is no need to do any effort or striving, and in order to show that one is effortlessly and primordially enlightened, the necessity of explaining the method of explaining the meaning of the purpose is shown there. Then, in order to realize the meaning of non-conceptual equality, which is beyond all such efforts and striving, by relying on the words that symbolize it, therefore, after that, the meaning of the words should be expressed in sound as they are. As it is said in the continuation of the previous scripture: 'If the root meaning is not explained, the Dharmas will not gather in the mind, and the fault of limitlessness will occur. If the meaning of Yoga is not explained, the distinction between the vehicles will not be distinguished, and the fault of not distinguishing the difference will occur. If the meaning of the purpose is not explained, without seeking effort and striving, the ground of enlightenment will become meaningless. If the meaning of the words is not explained, the words and meaning will not be combined, and the fault of not understanding the meaning of the words will occur. This is the merit of explaining it in reverse.' Thus it is said. The third part has five points: Explaining the necessity of the meaning of history, explaining the necessity of the root meaning, explaining the necessity of the meaning of Yoga, explaining the necessity of the meaning of purpose, explaining the necessity of the meaning of words. The first point is: O Great Bodhisattva, listen. The necessity of the method of explaining the meaning of history is: First, the assembled retinue
Chinese
由于需要通过确信之门进入，为了说明此教法从何而来，历史意义的讲述方式是怎样的呢？即通过胜者意传、持明表示传、补特伽罗耳传三种方式讲述。其中，在远离一切戏论的法界，真实意义的清净刹土大乐土中，导师原始成佛之自体薄伽梵普贤王如来，从意之意义法性中苏醒，在大乐土楼阁重叠的无量宫中，对非自身之外的眷属五部佛和佛子菩萨等一般，特别是对自己之心自生之智慧中自显的教敕结集者金刚萨埵，以不可言说意义之语，在意无分别的状态中讲述，是导师法身以自性加持而讲述的方式。如《庄严经》云：加持法身以意义语，不可言说意义而加持，意义之二者具传承，无言诠之意义象征，口诀量以自相显。如是说。之后，导师金刚萨埵显现为报身，对化身噶绕多吉等，依靠意的意趣和身的表示方法，以意趣表示之语，以自之体性象征，使无表示自解脱之口诀，自相无境而证悟，是报身以自之体性指示的讲述方式。彼经云：报身意趣表示门，以自之体性自显象征，体性之二者无误决定，无表示自解脱自明觉，自相无境自显现。如是说。化身持明噶绕多吉对大学者妙吉祥友，以语词组合良好而讲述，是化身以意义之语词组合的方式讲述。彼经云：化身自在以梵天之音，组合成词语良好意义皆象征，传承以语法文字记录，仅略信解圆满教证是，历史意义之讲述。如是说。如是历史意义讲述。