English
A great rain of nectar descended. These are the three supreme places where lotuses are piled up. Thus it was said. Furthermore, the Teacher, the Powerful Sage, and others, have all excellently explained the combination of manifestations in the turning of the Dharma wheel of the three baskets. As it is said in the Tantra of the Piled Mountain: In the excellent palace, the Teacher of Manifestation, To the faithful Ananda, explained the three baskets. At the time when the Manifestation explained in combined words. Thus it was said. These are the three ways of explaining the teachings taught by the three Kayas. In essence, there is no other teacher of the three Kayas other than the three aspects of the All-Creating Self. Therefore, this is the teaching of its way of explanation. Similarly, how is the explanation of transcendence of cause and effect? The All-Creating Bodhicitta, I, is primordially self-arisen, uncompounded, the nature of the great perfection of the spontaneously accomplished three Kayas, and therefore transcends all causes and effects. Thus, being beyond cause and effect, the actions of the body, the speech of the tongue, and the thoughts of the mind, etc., are all beyond the scope of the three doors. Thus, the nature of reality, which is beyond the realm of all cause, effect, effort, and accomplishment, is like the sky, and that is Bodhicitta. Therefore, Bodhicitta, the All-Creating King itself, is the essence of all the teachings, gathered by the perfection of the three Kayas, and has become the source of all things. Thus, by showing that it is the essence from which all things arise, it also shows the source of faith in the way things arise through the door of historical meaning. As it is said in The Treasure Trove of Magical Keys: Since all things arise from the mind, One also believes that it is the source of all. And, Since it is not born from a cause nor created by conditions, One also believes that it is self-arisen wisdom. Thus it is said. Secondly, it is like this: Bodhicitta is the basis or root from which all phenomena of samsara and nirvana appear. Thus, being the root, the meaning of all phenomena of outer and inner existence is also gathered into Bodhicitta. As it is said in The Treasury of the Dharmadhatu: All are gathered into Bodhicitta, Since there is no Dharma other than Bodhicitta, Therefore all Dharmas are the nature of Bodhicitta.
Chinese
因此，一切法都归摄于菩提心，除此以外别无他法，从原始之初，其精髓即已在菩提心的自性中成佛。现在，宣说无需通过取舍和努力来以道进行改造和修持，这是以根本之义进行解说。在《义明》中说：“以根本之义解说，即是宣说自明大智慧。” 第三，能作所作的菩提心之自性超越了一切因果和勤作，因此，它超越了一切具有因果和勤作的上下乘之差别。正因为如此，大圆满的论典能够清楚地区分一切乘的各自宗见，并驳斥它们进行因果勤作以及宗见上的错误，并以大圆满超越因果和努力的方式进行宣说，这是瑜伽之义的解说。在《彼论》中说：“以瑜伽之义解说，即是宣说区分乘之差别。” 第四，菩提心的实相不需要任何因果和勤作，因为从一开始就已现前证悟，因此，如果证悟了这不作意的伟大本性之义，就能在法性如是的虚空中，证悟到轮涅的一切法都本自成佛，因此，为了让具缘的上根者们从取舍和努力的痛苦中解脱出来，无勤获得解脱，而进行宣说，这是以必要之义进行指示。在《宝藏幻钥》中说：“这无上大菩提，不是通过寻找而成就，而是通过不寻找，安住于本性而成就。从一开始，其精髓即是菩提，即使寻找，也无法从法界中移动。如果寻找，就会变成勤作之病。”为了远离如是之过失。 第五，如此，菩提心的自性远离一切戏论，超越了思虑言说的范畴，因此，无法用语言直接表达其体性，虽然是不可言说的意义之实相，然而，就像用手指指向月亮一样，即使说出一些象征性的词语，法性菩提心的自性也不会消失。
English
Therefore, all dharmas are summarized in the root, the mind of bodhichitta, and there is nothing other than that. From the very beginning, its essence is enlightened in the nature of the mind of bodhichitta. Now, to show that there is no need to transform and practice through the path by means of acceptance and rejection and effort, this is explained by the meaning of the root. In 'Meaning Clear,' it says: 'Explaining in the meaning of the root is explaining the great self-knowing wisdom.' Third, the nature of the all-creating bodhichitta is beyond all cause and effect and effort, therefore, it is superior to all differences of higher and lower vehicles that have cause and effect and effort. Because it is superior to all vehicles in this way, the Great Perfection texts can clearly distinguish the tenets of all vehicles without mixing them, and refute their engagement in cause and effect and effort, and all the intellectual errors of the tenets, and explain the Great Perfection as transcending all cause and effect and effort in a contrasting manner, this is the explanation of the meaning of Yoga. In that very text, it says: 'Explaining in the meaning of Yoga is explaining the distinction of the vehicles.' Fourth, the way of being of bodhichitta does not require any cause and effect or effort, because it is manifestly enlightened from the beginning, therefore, if one realizes the meaning of this great uncorrected natural state, one realizes that all phenomena of samsara and nirvana are primordially enlightened in the expanse of the suchness of dharmata. Therefore, for the sake of liberating fortunate beings with superior faculties from the suffering of acceptance and rejection and effort, and effortlessly attaining liberation, this is taught as indicating the meaning of necessity. In the 'Treasury Magical Key,' it says: 'This unsurpassed great bodhi is not attained by searching, but is attained by not searching and abiding naturally. From the beginning, its essence is bodhi, even if you search, it does not move from the expanse. If you search, it becomes the disease of effort.' It is free from faults such as these. Fifth, in this way, the nature of bodhichitta is free from all elaborations and transcends the realm of thought and expression, therefore, it is impossible to directly express its essence in words, because it is the reality of inexpressible meaning. However, even if one utters just a symbolic word that points like a finger to the moon, the nature of dharmata, bodhichitta, does not disappear.
Chinese
因为不会被理解，所以无论是有无、是与非等等戏论的边都不显现，也无法用比喻和理证等来表示，像这样如果不说或者没有说，那么所有的人都会因为没有见到自己心的法性，而有陷入追求因果勤作的道路上的危险，因为这个理由，大圆满阿底瑜伽也说了不可言说的词的意义。那么怎么说呢？要以意义的总体框架、段落的划分、词语的分解来说。如《义明》中所说：像大鹏展翅一样的智慧，讲述意义的总体框架；像老虎跳跃一样的智慧，划分段落；像乌龟缓慢爬行一样的智慧，分解字词。如是说。第三，因为像上面所说的理由，用这五种理证意义的讲述方式，就能如实地、毫不错误地确定普作王菩提心的意义，即无作任运成就的实相，因此，也就没有取舍因果，而是将法性确定为一体大平等性，因此，对于显现为轮回涅槃的一切法，没有好坏和取舍的分别，也就会相信这就是普作菩提心的自性。像这样，相信一切法都是菩提心，并且心性本来就是离戏平等性中成佛的，因此，也会相信除了现在的显现之外，没有其他地方可以寻找心，并且会相信本来就无法寻找，从内心深处下定决心，因此，不会在道上勤作，也不会用对治来修持，而安住在无勤大乐之中，并且会现量见到离戏自生的本初俱生智，也就是普贤法身的自性。因此，普作菩提心我的自性就是这样安住的，所以从普作我这里，没有什么其他的佛可以寻找的。如是说。章节的名称是：菩提心普作王中，理证讲述方式的章节，第二十一品的解释完毕。༈ 第二个意义是心性不落于任何边。
English
Because it will not be understood, therefore, whether it is existence or non-existence, right or wrong, etc., none of the extremes of elaboration appear, and it cannot be represented by examples and reasoning, etc. Like this, if it is not said or has not been said, then all people will be in danger of straying into the path of pursuing cause and effect and diligent effort because they have not seen the Dharma nature of their own minds. For this reason, Dzogchen Ati Yoga also explains the meaning of the unspeakable words. So how to explain it? It should be explained by outlining the overall framework of the meaning, dividing the sections, and breaking down the words. As it is said in the 'Meaning Clear': With the wisdom like a great Garuda spreading its wings, explain the overall framework of the meaning. With the wisdom like a tiger leaping, divide the sections. With the wisdom like a tortoise crawling slowly, break down the words. Thus it is said. Third, because of the reasons mentioned above, these five ways of explaining the meaning of reasoning will definitely and without error establish the meaning of the All-Creating King Bodhicitta, which is the reality of effortless and spontaneously accomplished nature, as it is. Therefore, there is no acceptance or rejection of cause and effect, but the Dharma nature is established as the nature of one great equality. Therefore, for all phenomena that appear as samsara and nirvana, there is no distinction between good and bad, acceptance and rejection, and one will also believe that this is the nature of the All-Creating Bodhicitta. In this way, believing that all phenomena are Bodhicitta, and that the nature of mind itself is originally enlightened in the equality of non-elaboration, therefore, one will also believe that there is no other place to search for the mind other than this present appearance, and one will believe that it is originally impossible to search, and with a firm determination from the depths of one's heart, therefore, one will not strive on the path, nor will one practice with antidotes, but will abide in the state of effortless great bliss, and one will directly see the self-existing primordial wisdom of non-elaboration, which is the nature of the Dharmakaya of Samantabhadra. Therefore, the nature of my All-Creating Bodhicitta abides in this way, so from the All-Creating I, there is no other Buddha to be sought. Thus it is said. The title of the chapter is: From the Bodhicitta All-Creating King, the chapter on the way of explaining reasoning, the commentary on the twenty-first chapter is completed. ༈ The second meaning is that the nature of mind does not fall into any extreme.
Chinese
因为没有像树木那样可以指定的目标，所以超越了因果勤作，将因果视为解脱是不理解的。秘密甚深之第二十二章分为二：教示和解释。第一是：以大圆满具有理证，教示如何讲述之方式。之后，菩提心普作王说：为了让追随的有缘之阿底大圆满的所化瑜伽士们，将心性安住于不作意的自然状态，无需依赖取舍勤作，一切果位的法皆是本自圆满任运成就的，此乃超越具有勤作之八乘的殊胜无上之教言。第二分为三：简要教示心性如虚空般超越改造对治之义；广说其自性；以一切是心性的游舞，超越取舍之精华遍及一切的方式来归纳意义。第一是：大心士金刚你谛听，我将宣说无作本自圆满之甚深口诀。这是如何呢？大心士啊，无需依赖取舍勤作之境，法界光明无为之智慧，因为不住于任何戏论之边，所以如同虚空。如是不住于任何边，并且不是以能取所取分别念所缘之境，因此，不像下乘那样，不作任何舍弃、遮止、修习、改造等，安住于不作意的自然状态，是法性的体性，因为本来自性不可行，所以是不错谬的道，安住于本然如是之状态。如《顶髻生王经》所说：‘平等结合普贤王如来之界，清净大道普度一切之意，无行瑜伽大圆满之道，无作任运生灭之法界。’如是。除此之外，依赖修习勤作的分别念是回向的微小部分，所谓回向是希求和愿望的特征，安住于希望愿望之边是其微小部分的自性，即缘于取舍之境而生起。如此的智慧
English
Because there is no object to be specified like trees, it transcends the effort of cause and effect, and considering cause and effect as liberation is not understanding. The twenty-second chapter of the Secret Profound is divided into two: teaching and explanation. The first is: Teaching how to explain with the Great Perfection possessing reasoning. Then, the Bodhicitta Kunjed Gyalpo said: In order for the followers, the fortunate Ati Great Perfection disciples, the yogis, to settle the mind in an uncontrived natural state, without relying on acceptance and rejection, effort, all the laws of the fruition are primordially complete and spontaneously accomplished, this is the supreme and unsurpassed teaching that transcends the eight vehicles with effort. The second is divided into three: Briefly teaching the meaning of mind being like the sky, transcending transformation and remedy; Explaining its nature in detail; Summarizing the meaning with the way that everything is the play of mind, the essence that transcends acceptance and rejection pervading everything. The first is: Great Hearted Vajra, listen, I will explain this profound instruction of no action, primordially complete. How is that? Great Hearted One, the realm of reality, the unconditioned wisdom of luminosity, which does not depend on acceptance and rejection, effort, is like the sky because it does not abide in any extreme of elaboration. Thus, not abiding in any extreme, and not being established as an object of grasping and fixation, therefore, unlike the lower vehicles, without thinking of any abandonment, cessation, practice, transformation, etc., abiding in the uncontrived natural state is the nature of Dharma, because the original nature is untraversable, so it is the unmistaken path, abiding in the natural state as it is. As it is said in the 'Spontaneous King of the Crest': 'The realm of Samantabhadra in equal union, the pure great path that liberates all, the intention of the thought of all, the path of untraversable yoga, the Great Perfection, the realm of uncreated Dharma, spontaneously complete without action.' Like that. Other than that, the thought that relies on meditation and effort is a small part of dedication, so-called dedication is the characteristic of wishing and desiring, abiding on the edge of hope and desire is the nature of its small part, which arises from focusing on the object of acceptance and rejection. Such wisdom