English
Increased. Thus it is said. Since all the branches of how things appear, such as Buddhas and sentient beings, arise, and because it is not their basis, the mind of enlightenment is like the trunk from which all branches emerge. As it is said in the Precious Wheel Tantra: Like the nature of camphor, Although not named as medicine or poison, Yet it appears as both medicine and poison. From the one basis of common ground, Two doors of manifestation arise forcefully. As it is said. All phenomena that appear, all are the nature of my co-emergent, all-creating Bodhicitta, originally complete and abiding in the state of great all-pervading samsara and nirvana, and since there is no movement from that, it is the basis on which all phenomena rely. As it is said in Kunsel: Because it becomes the support of all samsara and nirvana, it is the basis. And as it is said in the Treasury: Because all abide in the mind, It is also believed to be the basis of all. As it is said. All phenomena that appear, all are originally unborn, the nature of my co-emergent, all-creating Bodhicitta, so it is said to be the root of all phenomena. As it is said in the Ten Sutras: One is the nature of all, The Dharmadhatu or Bodhicitta, Therefore, it is established as the meaning of the root. Thus it is said. The second has three parts: briefly indicating how the three bodies arise, explaining in detail how the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya arise, and summarizing the meaning because the teachings and retinue are unwavering, and because the nature of suchness is not realized through the effort of cause and effect. The first is: O great Bodhisattva Vajra, listen! The nature of my co-emergent, all-creating Bodhicitta, the power of the uncreated three aspects, is merely expressed in name, and although the way in which the teachers of the three bodies of the Buddhas arise is indicated, it is certain that, in terms of the true meaning, the teachers of the three bodies are also the nature of the Dharmata Suchness, without the slightest movement, and therefore always abide in the nature of my all-creating self. It is said in the Dharmadhatu Precious Treasury: In the nature of Bodhicitta, where there is no danger, The three bodies are spontaneously perfect without effort, But without moving from the Dhatu, spontaneously accomplished, uncreated. As it is said. The second is: That is also the nature of my co-emergent, all-creating Bodhicitta, the emptiness aspect is originally unborn, and
Chinese
从远离能取所取而产生的法身，即使只是一个“无生”的名称，但就究竟的意义而言，由于它远离一切言说、思虑和表达，只是一个圆满大圆点（ཀུན་ཟླུམ་ཐིག་ལེ་ཆེན་པོ་）的自性，所以称之为法身也只是名称上的假名而已，实际上，它与法性（ཆོས་ཉིད་）或如是性（དེ་བཞིན་ཉིད་）没有丝毫的偏离。同样，昆吉益西（ཀུན་བྱེད་ཡེ་ཤེས་ཀྱི་སེམས་，梵文：Samantabhadra，梵文罗马转写：Samantabhadra，汉语字面意思：普贤）的自性显现的部分，只是显现了一个“报身”的名称，虽然只是以名称的术语来表达，但实际上，报身与如是性（དེ་བཞིན་ཉིད་）没有任何偏离，它远离一切戏论的边际。昆吉益西（ཀུན་བྱེད་ཡེ་ཤེས་ཀྱི་སེམས་，梵文：Samantabhadra，梵文罗马转写：Samantabhadra，汉语字面意思：普贤）以其无尽的慈悲显现为化身，也是如此，从无造作的自性力中，仅仅以名称的方式显现为化身，这只是一个确定的表达，但实际上，没有任何事物可以被认为是化身产生的地方或产生者，因此，化身也与法性（ཆོས་ཉིད་）或如是性（དེ་བཞིན་ཉིད་）没有任何偏离。第三点是：如是，从如是性的自性中，三身的导师们没有一刹那的偏离，同样，三身导师所教导的三乘之法，以及三身的聚集之轮，三世诸佛等等，以及由此所代表的五种圆满所包含的一切法，都与如是性（དེ་བཞིན་ཉིད་）没有丝毫的偏离，因此，它们本来就是无生的，始终安住在法性（ཆོས་ཉིད་）或平等性（མཉམ་པ་ཉིད་）之中。因此，一切诸法的本质，都源于菩提心的虚空，这种不动的、无动的、非动的法性（ཆོས་ཉིད་），是无为的、本初空性（ཡེ་སྟོང་）的、如虚空般的自性，然而，人们却虚构地将积累二资粮等视为因，将成佛的果位视为果，并执着于此，怀着希望和恐惧，以因果取舍的方式进行努力和修行，认为果是从因中产生的。要知道，这些法都是从昆吉（ཀུན་བྱེད་）我中自然产生的，因此，所有这些法都超越了因果、努力和修行的范畴，虽然如此，由于不了解这一点，所以对于大圆满离勤作的意义
English
Even if only the name "Dharmakaya, unborn" arises from being free from grasping and fixation, in the ultimate definitive meaning, since it is free from all speech, thought, and expression, and is nothing other than the nature of one great all-encompassing bindu, even the term Dharmakaya is merely a nominal designation. In reality, it does not deviate even an atom from the suchness of reality. Similarly, when a mere name, "the clear aspect of the essence of the all-creating mind of enlightenment," manifests, although it is expressed as the Sambhogakaya in name only, in definitive reality, the Sambhogakaya does not deviate from the suchness that is free from all extremes of elaboration. And when the all-creating mind of enlightenment manifests the unceasing compassion as the Nirmanakaya, it is also like this: from the unconditioned power of its own nature, it arises merely as the Nirmanakaya in name only. This is just a definite expression, but in reality, there is nothing that can be established as the place or agent from which the Nirmanakaya arises. Therefore, the Nirmanakaya also does not deviate anywhere from the suchness of reality. Thirdly, just as the teachers of the three kayas do not move for even a moment from the nature of suchness, similarly, all the teachings of the three vehicles taught by the teachers of the three kayas, and the assemblies of the three kayas, the Buddhas of the three times, and so on, and all the phenomena encompassed by the five perfections represented by them, do not deviate even an atom from suchness. Therefore, they are primordially unborn and always abide in the state of the equality of reality. Thus, the essence of all phenomena arises from the expanse of the heart of bodhichitta. This unchanging, unmoving, non-moving nature of phenomena is unconditioned, primordially empty, and like the nature of space. However, by fabricating the accumulation of the two accumulations and so on as causes, and the state of Buddhahood as the result, and then clinging to them with hope and fear, striving and practicing with the acceptance and rejection of cause and effect, those who believe that the result arises from the cause—know that all these phenomena are spontaneously arisen from the all-creating 'I'. Therefore, all these phenomena are beyond the realm of cause and effect, effort, and practice. Although this is so, due to not understanding this, regarding the meaning of Atiyoga, free from effort,
Chinese
在其他地方，就会误入取舍勤作的下乘道。如是说。第三部分分为两点：断除对一切圆满皆是心性普作的怀疑；本来开示心性为菩提。第一点：嗟！大心者，汝谛听。从普作我之自性三种相中显现的三身导师们，以及同样从我所生的三世诸佛们，从我所生的三身导师们的眷属众，以及彼等所居之处，以及何时一同集会的时辰等等，一切皆是本来导师普作我之意，自生之智慧菩提心之自性，未曾刹那动摇，安住于法性如是性中，故心者金刚，汝以是否之怀疑而作思择观察，与不思之平等性之义相违，故心者金刚汝勿以是否之怀疑而作思择，于本初法性之状态中，安住于不思之平等性中。如是教诲。第二点：如此导师我乃本来普作国王菩提之心，我所作或我之功用所显现之法一切皆是菩提之心，彼之菩提心之义乃普作我之自性，本来即从一切垢染中完全清净故为清净，我于轮涅一切无二遍布且任运圆满大平等中本来安住故为证悟，我之自性光明且无碍显现故本来即是心性自生之智慧。或者，又名菩提心。菩提乃一切垢染完全清净且如实通达之智慧，心乃恒常分别之自性者，彼二安立为他异乃是所缘之相，譬如火星自身错认为轮，故从显现之门二者于同一时间不显现为他异，然从所缘之门火星与轮则观为他异。本体之相则非他异，乃无二之相。
English
In other places, one would stray into the path of the lower vehicle, which involves effort in accepting and rejecting. Thus it is said. The third part has two points: dispelling doubts that all perfections are the very nature of the mind, the All-Creating One; and the original pointing out of the mind itself as Bodhi. The first point: O Great Hearted One, listen! The teachers of the three bodies manifested from the three aspects of the self-nature of the All-Creating One, and likewise the Buddhas of the three times arising from me, the assemblies of retinues of the teachers of the three bodies arising from me, and the places where they reside, and the times when they gather together, etc., all are originally the mind of the teacher, the All-Creating One, the self-born wisdom, the very nature of Bodhicitta, without ever moving for a moment, abiding in the Dharmata, the Suchness. Therefore, Hearted One Vajra, your thinking and examining it with doubts of whether it is or is not, contradicts the meaning of non-thinking equality. Therefore, Hearted One Vajra, do not think about it with doubts of whether it is or is not, but abide in the non-thinking equality in the state of original Dharmata. Thus, the instruction. The second point: Thus, the teacher, I, am originally the All-Creating King, the Mind of Bodhi, and all the dharmas done by me or arising from my power are the Mind of Bodhi. The meaning of that Bodhicitta is that the self-nature of the All-Creating One is originally pure because it is completely purified from all stains of obscuration, and because I pervade all of Samsara and Nirvana without duality and abide originally in the spontaneously perfect Great Equality, it is enlightenment, and because my self-nature appears clearly and without obstruction, it is originally the self-born wisdom of the mind itself. Or, again, it is called Bodhicitta. Bodhi is the wisdom that completely purifies all stains and thoroughly understands without error, and Citta is the nature of constant conceptualization. Setting those two as different is the characteristic of the object, for example, a spark itself is mistaken for a wheel, so from the perspective of appearance, the two do not appear as different at the same time, but from the perspective of the object, the spark and the wheel are seen as different. The characteristic of the essence is not different, but the characteristic of non-duality.
Chinese
例如，就像在旋转的火焰中显现出轮子的景象时，轮子的显现是虚假的、欺骗性的，并且本质上是不真实的，因此它从未存在过，而是以火焰的本质存在。同样，当心识显现为各种念头时，这些念头也是虚幻的，因此它们从未存在过，而是以菩提心的本质存在，所以也被称为菩提心。导师我，从一开始就没有出生，因此，以如虚空般的自性，本来就遍布一切法，并且是未造作的实相，是轮回与涅槃一切的生源。因此，以这样的菩提心，就像凭借幻术的咒语显现出马、牛等景象一样，世间显现为幻化的诸法，如同三身的导师和三时的诸佛，都显现为导师普作我之子、孙和眷属的形态。如同父亲以真实的语言将无误的教诲传授给儿子一样，以无误的意义，自己的觉性菩提心，如同虚空般，示现为无生且遍布一切的自性。从普作菩提心的力量中，轮回与涅槃的显现方式，就像在虚空的界限中，一切器情世界都从无生的法界中无碍地显现出来一样。如是说。因此，凭借十部具有确定意义的经文和论典，以理证、比喻和意义，心性是圆满的自性，如实地显示出来，如同真实语者传达教令和讯息一般，显示了对无误且确定的意义产生信心的必要性。章节的名称是：《普作王心经》中，一切法从菩提心普作中产生的根源之章节，即第二十章的注释。༈ 第二个意义，以超越因果的十个章节，显示了心性普作王本来就是无须造作和寻觅的。在十个章节中，第一个章节是，一切皆为自生智慧，因此，在同一个本体上，不存在因果二分的第二十一章，分为两个部分：教示和解释。第一部分是：如是，显示了以五种圆满所摄的一切法皆是普作本身。
English
For example, just as when the appearance of a wheel manifests in a rotating flame, the appearance of the wheel is false, deceptive, and essentially untrue, so it has never existed, but exists as the essence of the flame. Similarly, when the mind appears as various thoughts, those thoughts are also illusory, so they have never existed, but exist as the essence of bodhicitta, so it is also called bodhicitta. The teacher, I, from the very beginning have no birth, therefore, with the nature like the sky, I inherently pervade all dharmas, and am the unconditioned reality, the source of all samsara and nirvana. Therefore, with such a bodhicitta, just as with the magic of illusion, appearances such as horses and cattle appear, the phenomena of the world appear as illusions, like the teachers of the three kayas and the Buddhas of the three times, all appear as the teacher, the All-Creating One, as my sons, grandsons, and retinue. Just as a father imparts unerring teachings to his son with true words, with unerring meaning, one's own awareness, bodhicitta, like the sky, is shown to be unborn and pervading all nature. From the power of the All-Creating Bodhicitta, the way samsara and nirvana arise is like all the container and content of the world arising unhindered from the unborn dharmadhatu in the expanse of the sky. Thus it is said. Therefore, by means of ten sutras and treatises with definite meaning, with reason, example, and meaning, the nature of mind is shown to be perfect, just as a speaker of truth conveys commands and messages, showing the necessity of having faith in the unerring and definite meaning. The title of the chapter is: From the Sutra of the All-Creating King of Bodhicitta, the chapter on the source of all dharmas arising from the All-Creating Bodhicitta, which is the commentary on the twentieth chapter. ༈ The second meaning, with ten chapters that transcend cause and effect, shows that the nature of mind, the All-Creating King, is inherently without the need for creation or seeking. Among the ten chapters, the first chapter is that all are one in self-born wisdom, therefore, on the same essence, there is no duality of cause and effect, the twenty-first chapter, is divided into two parts: the teaching and the explanation. The first part is: Thus, it is shown that all dharmas gathered by the five perfections are the All-Creating One itself.