English
As it is said. The term "Nyid" (Tibetan, Devanagari script, Roman transliteration, literal Chinese meaning) refers to the naming of such a state of reality as its very essence. Such a state of reality, its very nature, has nothing established as its own characteristic, so it does not attach the notion of the existence of Buddhas of the three times. But it is not like utter annihilation; rather, it is an unobstructed, self-luminous great essence that can appear as anything. Therefore, it does not slander sentient beings of the three realms as non-existent, and it has no conceptual thought, meaning it has no attachment to anything. Therefore, the extremes of existence and non-existence, permanence and annihilation, and the three kinds of clinging of the lower vehicles that view effort and practice as cause and effect, acceptance and rejection, are extinguished without root. The essence of awareness naturally dawns in non-contrivance. To show this to those who are obscured and have not seen it, all phenomena are primordially enlightened. It is merely established as supreme, but in reality, there is no objective elaboration. Therefore, for those who cling to mere speculation as the definitive meaning, this is a great antidote that suppresses and separates them from all clinging. Therefore, I say that the greatness of non-Buddhahood. Master Garab Dorje said: Spontaneously abiding great bliss, ultimate wisdom is supreme, Practicing in the three places, self-luminous, primordially enlightened, Liberated from the trivial emptiness of objective characteristics, Making a sign to show the meaning to the deluded, That is just words, the greatness of suppressing the definitive meaning. Thus, among the five greatnesses, the first is that the knowable phenomena appearing as outer and inner environments and beings are shown to be enlightened without depending on any causes, conditions, or effort. Therefore, it is the nature of the knowable. The Dharmadhatu and the Great Self, the first extinguishes all extremes of elaboration, and the second shows the nature of the wisdom that knows in this way, expanding without bias. Therefore, these two are the essence. The fourth shows that the phenomena that appear manifestly are the essence of Buddhahood, therefore it is the definition. The fifth is that such enlightenment is also established according to need, but in reality, it is not established in any way, thus expanding to be free from all objective characteristics and mental elaboration, which is practice. These five greatnesses make the effortful
Chinese
由于胜过一切乘，故称之为大圆满。其自身说道：显现明相之自性，本初即是佛，彼之体性法界无边解脱，彼之智，智慧边中一切普周广大，彼即是彼，彼是彼之表征，确定之语。因需要，故不于施予之声上立义。初者，所知之自性，二者，体性。一者，决定词，末者，广大。以五大超胜，因此是大圆满。如是说。章节名：菩提心普作王中，显现自性三种相之章节，即第十五品之释。 第六义，一切圆满皆已本初成就于普作，故已超离勤作因果之第十六品之讲述，分二：教法与讲述。初者：如是导师、眷属、教法三者，从普作王菩提心之自性中显现，且于五大中本初成佛，如是宣说之后，普作王菩提心对金刚萨埵说，一切法皆已本初于菩提心之自性中任运成就，故证悟彼之瑜伽士们，于一切时中，皆不超离法性之轮，故无需因果勤作，于不作意之自性中安住之口诀，此已宣说。二者，广说分三：五种圆满于心性普作中，本初任运成就圆满，故如实无作地安住之教诫，与心性自生已成就，故非勤作因果所能成之授记，及如实证悟普作之瑜伽士，不超离自生智慧，故于一切时中宣说为法性之轮。初者：嗟！大菩萨，听此无作任运成就之口诀，且将宣说，如是劝请听闻后，彼又如何呢？我乃本初圆满普作之王，如是三身之导师们，及彼等所说之教法因果之乘，及彼于何者所宣说之境之眷属们，及如是导
English
Because it surpasses all vehicles, it is called the Great Perfection. It itself said: The nature of manifest appearance is primordially Buddha. Its characteristic is the Dharma realm, liberated without limit. Its wisdom knows that wisdom pervades and expands throughout the center and edges. That itself is that; that is the sign of that, a definite word. Because of need, no meaning is placed on the sound of giving. The first is the nature of what is to be known, the second is the characteristic. One is the defining word, the last is the expansion. It is superior due to the five greatnesses; therefore, it is the Great Perfection. Thus it is said. Chapter Title: The chapter on manifesting the three aspects of nature from the All-Creating King of Bodhicitta, which is the commentary on the fifteenth chapter. The sixth meaning is that all perfections are already primordially accomplished in the All-Creating, so the sixteenth chapter, which transcends effort, accomplishment, cause, and effect, is explained in two parts: the teaching and the explanation. The first is: Thus, the teacher, retinue, and teachings, the three, are manifested from the nature of the All-Creating King Bodhicitta, and having shown that they are primordially enlightened in the five greatnesses, then the All-Creating King of Bodhicitta said to the Vajra Being that all phenomena are spontaneously accomplished in the nature of Bodhicitta from the beginning, so the yogis who realize that do not transcend the wheel of Dharma nature at all times, so there is no need for cause, effect, effort, or accomplishment, and this instruction to rest in the uncorrected natural state is spoken. The second, the detailed explanation, has three parts: the five perfections are spontaneously and completely accomplished in the All-Creating Mind-Essence from the beginning, so the instruction to freely rest without fabrication as it is, and the prophecy that Mind-Essence is naturally accomplished, so it cannot be accomplished by effort, accomplishment, cause, and effect, and the yogi who realizes the All-Creating as it is does not transcend the naturally arising wisdom, so it is taught as the wheel of Dharma nature at all times. The first is: O Great Bodhisattva, listen to this instruction of effortless spontaneous accomplishment, and I will teach it, having urged them to listen. And how is that? I am the King of the All-Creating, primordially perfect, like this, the teachers of the three bodies, and the teachings of cause and effect that they spoke, and the retinues who are the objects to whom it is taught, and thus teac
Chinese
由于显现所有我所作的过去时代和何处示现之境，因此，我亦是为三世诸佛指示道路之导师，对于彼等，亦无其他所应教示之义，唯有开示远离因果勤作之自性，即普贤我之自性，亦即菩提心之体性。复次，我亦显现并教示我之体性，即无有止息之能力显现。并且，彼等聚集之时与处所，亦无不聚集于我之自性中。因此，所教示者唯有普贤我之自性，除我之外，未曾教示任何一法。如《普贤大安住续》云：十方诸佛我之心， 外内器情我之心， 方所显现我之心， 外与内亦我之心， 天界恶趣我之心。 如是宣说。因此，大心者金刚汝亦显现普贤我之自性，即无有止息之游舞。是故，汝亦由导师我之界中，以我之悲悯所生。因此，当确信普贤我乃一切诸法之自性或心要，且勿作任何取舍勤作之希冀与恐惧，安住于无造作之自性中。如是教诫。 第二，如是，一切诸法皆不离普贤我之自性，而普贤我乃本初法性大圆满，已成就无造作任运自成之自性，故勿于一切聚集之眷属前，宣说必须依赖因果勤作方能成办。若向一切聚集之眷属宣说必须方能成办，则聚集之眷属将如因果乘之行者般，为造作勤奋之疾病所染。并且，若谓果位佛陀亦是因因果果勤作所新造者，则将有违背不待因缘之自生觉性智慧之过失。并且，菩提心乃自生无为之自性，若以勤作加以矫饰，亦有过失。
English
Since I have made manifest all the times of the past and the places where the teacher appears, therefore, I am also the teacher who shows the way to the Buddhas of the three times. For them, there is nothing else to be taught, but only to show the nature of Kun-tu bZang-po (Samantabhadra), which is beyond cause and effect, effort and accomplishment, which is the essence of Bodhicitta. Furthermore, I also manifest and teach my own nature, which is the unceasing display of ability. And the time and place where they gather are also not separate from my own nature. Therefore, what is taught is only the nature of Kun-tu bZang-po (Samantabhadra), and no other dharma other than myself is taught. As the Tantra of the Greatly Abiding Samantabhadra says: The Buddhas of the ten directions are my mind. The outer and inner realms are my mind. The directions and appearances are my mind. The outer and inner are also my mind. Higher realms and lower realms are my mind. Thus it is said. Therefore, great being Vajra, you also manifest the unceasing play of Kun-tu bZang-po (Samantabhadra)'s nature. Therefore, you are also born from the realm of the teacher, from my compassion. Therefore, be certain that Kun-tu bZang-po (Samantabhadra) is the nature or essence of all dharmas, and do not make any hopes or fears of acceptance or rejection, effort or accomplishment, but rest in the uncorrected, natural state. Thus he advised. Secondly, thus, all dharmas are none other than the nature of Kun-tu bZang-po (Samantabhadra), and Kun-tu bZang-po (Samantabhadra) is the self-perfected nature of the Great Perfection from the beginning, which has already been accomplished without effort. Therefore, do not tell all the assembled retinues that it is necessary to rely on cause and effect, effort and accomplishment. If you tell all the assembled retinues that it is necessary to accomplish, then the assembled retinues will be afflicted by the disease of effort and action, like the practitioners of the causal vehicle. And if the fruition, the state of Buddhahood, is also something newly created by cause and effect, effort and accomplishment, then there will be the fault of lacking the self-born awareness wisdom that does not depend on causes and conditions. Furthermore, if the Bodhicitta, which is the self-born, uncompounded nature, is adorned with effort, there will also be a fault.
Chinese
如果将本来的自性不保持在本然状态，而是改变和改造它，就会产生过失。这样一来，就会指责和轻视那未经造作、任运自成的大圆满功德，认为它们不存在，必须重新去获得。由于以不符合事物本义的虚假方便之道，将正确的实相和真实的意义引向歧途，并以欺骗来蒙蔽，因此，任何不符合这种法性的意义的努力都是徒劳的。所以说，不要通过因果和努力来修证，而是要让觉性自然流动，不加改造和扭曲。如《十部经》所说：自生智不变异，断证损益皆无有，净治修行皆无有，取舍执持皆无有，接受抛弃皆无有，寻觅修证皆无有，因与果报皆无有，因此自生之智慧，无有取舍如是说，八种行相之法中，自生智慧实无有。如是宣说了无有取舍之窍诀。第三，如是，勇识金刚，你应当了知，普作意菩提心，我的自性是恒常明灭不二的。因此，现在安住于本然状态的当下觉性，不间断，不被三时之念所染污的空明赤裸原始状态，除此之外，没有其他的法身普作意王，因此，开示了那本然自性即是现量。如《佛金刚萨埵三句经》所说：自之觉性朗朗，此非事物与颜色之体性，空朗朗而住，此乃普贤佛母。自之觉性稍空，未至断灭空性，觉性不灭而朗然明耀，此乃普贤佛。自之觉性，于任何事物皆不成立，体性空性，与自之觉性朗然明耀，无有分别而住，此乃佛之法身。并且，自之觉性朗然明耀即是佛，因此无需从他处寻觅佛。自之
English
If the original Suchness is not left as Suchness, but is transformed and modified from that, it becomes a fault. In this way, one would accuse and despise the qualities of the spontaneously perfect Great Perfection, saying that they do not exist and must be newly attained. Because one leads the correct reality and the true meaning astray with a false expedient path that does not conform to the meaning of things, and pollutes by deceiving, therefore, there is nothing to be accomplished by efforts that do not conform to the meaning of such Dharma. Therefore, it is said, do not accomplish it through cause and effect or effort, but let awareness flow naturally, without modification or distortion. As it says in the Ten Sutras: In the self-born wisdom, which is immutable, there is no abandonment or obstruction, no purification or progression, no grasping or holding, no acceptance or rejection, no searching or accomplishment, no cause or effect. Therefore, in the self-born wisdom, it is taught that there is no acceptance or rejection. In the eight aspects of Ya-na, there is no self-born wisdom. Thus, it is taught in the context of the instruction on the wisdom that has no acceptance or rejection. Third, thus, O courageous Vajra, you should know that the nature of my mind, the All-Creating Bodhicitta, is always clear and without waxing or waning. Therefore, the present awareness that abides in its natural state, without interruption, the empty and clear, naked, primordial state that is not defiled by the thoughts of the three times, there is no other Dharmakaya All-Creating King other than this. Therefore, it is shown that that very nature is manifest. As it says in the Three-Sentence Sutra of Buddha Vajrasattva: The nature of one's own awareness is clear, this is not the nature of things and colors, it abides empty and clear, this is Samantabhadri. The nature of one's own awareness is slightly empty, without going to utter emptiness, the awareness is not extinguished but is clearly radiant, this is Samantabhadra. One's own awareness is not established in anything, the nature is emptiness, and one's own awareness is clearly radiant, abiding without separation, this is the Dharmakaya of the Buddha. And, one's own awareness is clearly radiant, that is the Buddha, therefore there is no need to seek the Buddha from elsewhere. One's own