Chinese
像这样，明亮闪烁的觉性恒常显现，因此无需修证佛的法身。正如《智慧明灯续》中所说：唉！秘密主，任运成就，乃是自己的觉性如光蕴般安住于自心之中。一切显现无有止息，乃是自己的觉性不住而向外，因此所见之色无有止息地显现。自己的眼见无有止息地明亮，那即是法身的智慧。同样，耳朵听闻声音的觉性，鼻子嗅闻气味的觉性，舌头品尝味道的觉性，这些都是自己的法身智慧。因此，总摄轮涅万有的诸法，皆是法性如是性之觉性。一切由我——普作王所造之法，皆从本初自生之智慧普作菩提心中，未曾须臾动摇，故是法性如是性之自性。那么，所造之法是什么呢？即是五圆满。例如，三身的导师三者，也是从我的三种自性中生出的自生智慧。他们的教法三乘，也并非存在于我的法性如是性之外。眷属一切也是勇识金刚之体性，乃是我之力用显现无有止息，除此之外别无他物，与此相符而示现者，乃是我的自性。同样，时间和处所一切圆满，也无有他处，乃是普作王我亲自显现。因此，所显现的一切皆是菩提心之体性，恒常无碍显现，因此，如是通达之瑜伽士，时时一切显现受用皆不离法性之轮。如是说。章节的名称是：从《菩提心普作王》中，向勇识金刚授予教言之第十六章节的注释。第七个意义，心性无有勤作寻觅之义，乃是胜者之身舍利，故当行于不离证悟之义的第十七章，分为二：教示和解释。第一是：如是
English
Thus, the bright and flashing awareness constantly appears, therefore there is no need to cultivate the Dharmakaya of the Buddha. As it is said in the Tantra of the Lamp of Wisdom: "Alas! Secret Lord, spontaneous accomplishment is when one's own awareness, like a mass of light, abides in the center of one's own heart. All appearances are without cessation, because one's own awareness does not abide and goes outward, therefore the sight of forms arises without ceasing. One's own eye seeing without ceasing is the wisdom of the Dharmakaya. Likewise, the awareness that hears sounds with the ear, the awareness that smells odors with the nose, and the awareness that tastes flavors with the tongue, all these are the wisdom of one's own Dharmakaya." Therefore, all phenomena encompassed by samsara and nirvana are awareness of the suchness of dharmata. All the phenomena created by me, the All-Creating King, have never moved even for a moment from the expanse of the All-Creating Bodhicitta, which is primordially self-arisen wisdom, therefore it is the nature of the suchness of dharmata. And what are these created phenomena? They are the five perfections. For example, the three teachers of the three kayas are also the self-arisen wisdom that arises from my three natures. The three vehicles of their teachings are also not other than my suchness of dharmata. All the retinues are also the essence of the Vajra Hero, which is the unceasing manifestation of my power, and there is nothing other than that. Showing in accordance with that is my nature. Likewise, all the perfections of time and place are also not other than me, the All-Creating King, who is manifestly revealed. Therefore, whatever appears is the essence of Bodhicitta, constantly clear and unobscured. Therefore, yogis who understand in this way never deviate from the wheel of dharmata in all appearances and experiences. So it is said. The title of the chapter is: The commentary on the sixteenth chapter of the Bodhicitta All-Creating King, which bestows instructions on the Vajra Hero. The seventh meaning, the meaning that the nature of mind is without effort or search, is the relics of the Victorious One, therefore the seventeenth chapter, which walks without deviating from the meaning of realization, is divided into two: the teaching and the explanation. The first is: Thus
Chinese
如果不对因果勤奋努力有所期待，而是保持在不做作的自然状态，那么就无法超越四季规律的循环，从那之后，菩提心普作王劝诫说，不要在任何时候与自己的舍利分离，要持有它。这是他所说的。第二部分有五个方面：劝诫持有无有修断的心性舍利；请问如何理解其含义；讲述舍利的自性；请问如何供养和功德；通过不偏离心性之义的供养，展示了普作无求之王得以成就。第一部分是： 唉，大菩萨，过去、现在、未来诸佛的舍利，要始终不离这无有修断的心性之义，要持有它。如果能始终不离地持有这样的舍利，就能与过去、现在、未来诸佛的始祖法身普作王我同等。这是他所说的。第二部分是： 之后，眷属之主金刚萨埵请问如何持有舍利，他说： 唉，过去、现在、未来逝去和到来的所有佛陀的伟大始祖，是三身之上的导师，是导师的导师普作王。请您始终不离地持有这舍利，并像导师劝诫的那样，与普作王您同等。那么，所谓的“身”是哪位佛的身？所谓的“舍利”是哪位佛的舍利？所谓的“舍利”是指什么含义而如此劝诫的？请导师您讲述这些道理。第三部分是： 之后，导师再次回答说： 唉，大菩萨，听着！如此，所谓的“身”是普作我的心子，是三身佛的身。所谓的“舍利”是过去、现在、未来所有佛陀的心，是无分别的自性，是导师普作我的心或菩提心。这本身没有像偶尔出现那样的确定，而是恒常不断的循环，在所有的时间里，金刚萨埵都不要离开它
English
If one does not rely on diligence and effort in cause and effect, but remains in an unadulterated, natural state, then one cannot transcend the cycle of the four seasons' natural order. From then on, the Bodhicitta All-Creating King advised that one should never be separated from this relic of his own body, but should hold it. This is what he said. The second part has five aspects: advising to hold the relic of mind-essence without cultivation or abandonment; asking how to understand its meaning; explaining the nature of the relic; asking how to make offerings and inquire about its qualities; showing that by making offerings without straying from the meaning of mind-essence, the All-Creating King, who is without seeking, is accomplished. The first part is: Alas, great Bodhisattva, the relics of the Buddhas of the three times, always hold this meaning of mind-essence without cultivation or abandonment, and never be separated from it. If one holds such a relic without ever being separated from it, one will become equal to me, the primordial ancestor Dharmakaya All-Creating King of the Buddhas of the three times. This is what he said. The second part is: Then, the chief of the retinue, Vajrasattva, asked how to hold the relic, saying: Alas, great ancestor of all the Buddhas who have passed away and come in the three times, the teacher who is above the three kayas, the teacher of teachers, All-Creating King. Please always hold this relic without separation, and as the teacher advised, become equal to you, All-Creating King. Then, what is meant by "body"—whose body is it? And what is meant by "relic"—whose relic is it? And what meaning is intended by saying "relic" and advising in this way? Please, teacher, explain these reasons. The third part is: Then, the teacher answered again, saying: Alas, great Bodhisattva, listen! Thus, the so-called "body" is the body of the three kayas of the Buddhas, the heart-son of me, the All-Creating One. The so-called "relic" is the mind of all the Buddhas of the three times, the nature of non-conceptualization, the mind or Bodhicitta of me, the teacher All-Creating One. This itself is without certainty, like something that appears occasionally, but is a constant, continuous cycle, and Vajrasattva should never be separated from it at all times.
Chinese
如果受持，所有三世的佛都将之视为舍利或供养的对境，因此，舍利子的意义应如此安立。宝藏幻镜中说：身是导师三身，我的自性是法身，我的体性是圆满报身，我的慈悲是化身。舍利是所有佛的心，不散乱安住是舍利。如是说。因此，此品之义是，如果认识到自己的心性觉性是三身自性，并且恒常不分离，那么与三世诸佛的心无二无别，因此显示了三世诸佛的舍利将成为三界众生供养的对境。第四，请问导师之导师普贤王如来，您所说的舍利之义如您所说，那么三世诸佛以何种方式供养舍利，供养它有何种功德？第五，大菩萨您谛听，导师普贤我之舍利，以何种方式供养，三世诸佛恒时观照自己的心性自生智慧，即认识自己，以无勤任运大解脱，本来清净原始安住的方式，或以不造作任运大安住的方式供养，那么它的功德是不离原始清净法身的意，现证它，显有轮回涅槃的一切法都融入普贤王如来菩提心的界中，无迹自灭，能现证三有原始清净轮回顿空的意。如是说。此品名为，菩提心普贤王如来之舍利交付品第十七之释。第八义，显示一切法是心性普贤如来藏的第十八品有二，即：显示和解释。第一，如是不离地受持舍利。
English
If one holds onto it, all the Buddhas of the three times will regard it as a relic or an object of offering. Therefore, the meaning of the term 'relic' should be established in this way. In the Treasure Mirror of Illusion, it is said: 'The body is the three bodies of the teacher; my essence is the Dharmakaya; my nature is the Sambhogakaya; my compassion is the Nirmanakaya. Relics are the hearts of all Buddhas; unwavering abiding is the relic.' Thus it is said. Therefore, the meaning of this chapter is that if one recognizes that one's own mind-essence awareness is the nature of the three bodies and is constantly inseparable, then it is no different from the hearts of all the Buddhas of the three times. Therefore, it shows that the relics of the Buddhas of the three times will become the object of offering for all beings of the three realms. Fourth, it is asked: 'O Teacher of Teachers, Kunjed Gyalpo, the meaning of the relics you have spoken of is as you have said. But how do the Buddhas of the three times offer to the relics, and what are the benefits of offering to them?' Fifth, 'O Great Bodhisattva, listen! How should one offer to the relics of Kunjed, my teacher? The Buddhas of the three times constantly look upon their own mind-essence, the self-arisen wisdom, that is, recognizing oneself, and offer with the intention of effortless, naturally liberated great liberation, primordial purity, original abiding, or with the method of uncreated, natural great abiding. Then, its benefit is that it does not depart from the intention of the primordial pure Dharmakaya, and having directly realized it, all phenomena of samsara and nirvana dissolve without trace into the realm of Kunjed Gyalpo Bodhicitta, and one will be able to directly realize the intention of the primordial purity of the three existences, the emptying of samsara.' Thus it is said. The name of the chapter is: 'The Seventeenth Chapter, Explanation of the Chapter on Entrusting the Relics of Bodhicitta Kunjed Gyalpo.' The eighth meaning, the eighteenth chapter, which shows that all phenomena are the mind-essence Kunjed Tathata, has two parts: the showing and the explanation. First, it is necessary to hold onto the relics inseparably.
Chinese
此后，菩提心普作王显现了显现无灭之游舞，总摄轮涅一切法之实相，法性自生之智慧，即是普作我。如是宣说此决定意义之圣教。二者分六：心性普作自性，三身无勤成就，故为利他无需勤作之理。三身于心性之中本自任运成就，故超离因果勤作修证之理。本自任运成就，故开示无需寻觅。任何寻觅皆为过患，故超离勤作希冀之理。因果勤作不能成就，以及寻觅方能成就之宣说，实乃不了义，故教诫莫寻觅。初者：噫！大菩萨谛听。如是，总摄显有世间器情一切法，所有显现之分无有止息，此乃普作我之自性显现，故为报身。然就实义而言，无有任何成立，于本初解脱本来清净大之中，唯一自性清净。彼清净之处，乃普作我之自性，法性离于造作之法界中清净，此乃法身。由彼之游舞，以何种方便调伏何种所化，示现种种化身之游舞。如是三身任运而住。因此，如此显现，于显现上看似不清净之轮回，总摄三界六道之此一切处，实则为三身诸佛之广大刹土，所有显现皆未离色身之游舞，故而，不动与动摇之事物，所有动摇造作之事业，所有显现皆是诸佛唯一之事业，因此，如是证悟之瑜伽士，利他无需勤作。若一切所作所为皆是诸佛之事业，唯为所化众生之利他，如是，地狱众生所受之煎煮烧烤等，亦是利他之事业耶？彼亦是众生各自业力之障蔽所致之颠倒显现，然就实义而言，法身于无生之界中，无有间断之色
English
Thereafter, the Bodhicitta Kunjed Gyalpo manifested the unceasing play of appearances, the reality of all phenomena encompassing samsara and nirvana, the self-arisen wisdom of Dharmata, which is Kunjed myself. Thus, this definitive statement of meaning was spoken. The second has six parts: The very nature of mind, Kunjed, is spontaneously accomplished as the three kayas, so the way in which benefiting others arises effortlessly. The three kayas are spontaneously accomplished from the beginning in the state of mind itself, so the way in which it transcends cause and effect, effort, and accomplishment. Because it is spontaneously accomplished from the beginning, it is taught that there is no need to seek it. Because whatever is sought is a great fault, the way in which it transcends effort, accomplishment, hope, and doubt. That it cannot be accomplished by cause and effect, effort, and accomplishment, and that showing that it is accomplished by seeking is itself provisional, so the way in which it is advised not to seek. The first is: O great Bodhisattva, listen! Thus, all phenomena encompassed by appearance and existence, vessel and essence, all the appearances of all, without cessation, this is the appearance of the essence of Kunjed myself, so it is the Sambhogakaya. Moreover, in reality, nothing is established, but it is pure in the essence of the great primordial purity, Kadag Chenpo. That very place where it is pure is the nature of Kunjed myself, the Dharmata, pure in the realm free from action and effort, that is the Dharmakaya. From that play, whatever being is tamed by whatever method, showing various forms of emanation play. Thus, the three kayas abide spontaneously accomplished. Therefore, in this way, in appearance, all these places encompassed by the three realms and six classes that appear like impure samsara are in reality the great pure lands of the three kayas of the Victorious Ones, and since all that appears does not go beyond the play of the Rupakaya, all the activities of movement and effort of stable and moving things are the actions of the single activity of the Victorious Ones, therefore, for those yogis who realize it in this way, benefiting others arises effortlessly. If all actions and activities are the actions of the Victorious Ones, only for the benefit of others to be tamed, then, is it also the activity of benefiting others that the beings of hell are cooked and burned? That is also merely a reversed appearance caused by the obscurations of each being's own karma, but in reality, the Dharmakaya is in the space of no birth, the uninterrupted form