Chinese
诸法圆满大圆满菩提心普作王释·普贤意庄严·利他光。 诸法圆满大圆满菩提心普作王释·普贤意庄严·利他光。 第二函。 萨 瓦 达 玛 玛 哈 桑 地 菩 提 积 达 咕 拉 雅 惹 匝 迪 嘎 萨 曼 达 惹 夏 雅 蓝 嘎 惹 纳 玛 毕 哈 惹 地 斯 玛。 名为《诸法圆满大圆满菩提心普作王释·普贤意庄严》之论著。 第十品，由于本来自成之心性安住于金刚萨埵之自性法性不灭之胜幢，故已超越因果勤作之第三十品分为二：即开示与解释。初者，由于以五圆满所摄之显有轮回涅槃一切法，皆为菩提心一味之体性，故不作希忧与取舍，不加改造安住本然，则任运显现皆解脱于法性中，为开示此乃瑜伽士之第二十九品后，为开示此不灭胜幢品，故说“此后”。何以故？以所说之前前依赖于前前，后后方生起，且能说之词亦须说完前前，后后方能生起之故。如十部经云：“此后彼亦从此三，因果开示之释也。”是故，于此开示为中间之明示，故于其他亦应以此类推。其中，何者为开示之作者？乃菩提心普作王彼者，以具作者之词故。所开示之对境为何？如《宝箧经》云：“日之精华住于光芒与光明，光明与光芒为精华所摄，金刚萨埵亦如是安住。”如是，摄集者金刚萨埵彼者，乃如太阳与光芒般，从普作菩提心之妙力中，以精华之方式自现，故对彼精华金刚萨埵，加上对境之词也。其中，所开示之义为何？乃金刚萨埵彼者之自性外别无他物，以何之故？
English
The Commentary on the All-Accomplishing Great Perfection Bodhicitta Kunjed Gyalpo: The All-Good Intentions Ornament, Rays of Benefit for Others. The Commentary on the All-Accomplishing Great Perfection Bodhicitta Kunjed Gyalpo: The All-Good Intentions Ornament, Rays of Benefit for Others. Volume Two. S ＲＢ ＤＨ ＲＭ Ｍ Ｈཱ Ｓ ＮＴＩ ＢＯ ＤＨＩ ＣＩ ＴＴ ＫＵ Ｌ Ｙ Ｒཱ Ｊ ＴཱＩ Ｋ Ｓ Ｍ ＮＴ Ｒ ＳＨ Ｙཱ ＬＭ Ｋཱ Ｒ Ｎ Ｍ ＢＩ Ｈ Ｒ ＴＩ ＳＭ. Herein dwells the treatise called "The Commentary on the All-Accomplishing Great Perfection Bodhicitta Kunjed Gyalpo: The All-Good Intentions Ornament." The tenth topic: Since the spontaneously accomplished mind-essence naturally abides as the indestructible victory banner of Vajrasattva's nature, the thirty-first chapter, which transcends cause, effect, effort, and accomplishment, is twofold: the teaching and the explanation. The first is that all phenomena of existence and non-existence, samsara and nirvana, gathered by the five perfections, are of the essence of the single bodhicitta, without good or bad, acceptance or rejection. Therefore, without hope or fear, negation or affirmation, if left uncorrected in its natural state, whatever arises is liberated into the nature of reality. After the twenty-ninth chapter, which teaches that this is the yogi, this very chapter of the indestructible victory banner is taught, and therefore it is said, "Then." For what reason? Because the subject matter depends on the preceding one, and the subsequent one arises, and the words of the speaker must also finish speaking of the preceding one before the subsequent one can arise. As it says in the Ten Sutras: "Then, that also from those three, is an explanation of the teaching of cause and effect." Therefore, here it is taught as an intermediate clarification, so it should be inferred in others as well. Who is the one who teaches? It is the Bodhicitta Kunjed Gyalpo himself, with the word of the agent. What is the object to be taught? As it says in the Precious Chest Sutra: "The essence of the sun dwells in rays and light. Light and rays are gathered by the essence. Vajrasattva himself also abides in the same way." Thus, the gatherer, Vajrasattva himself, is like the sun and rays, self-arising from the power of the Kunjed Bodhicitta as the essence. Therefore, the word of the object is added to the essence, Vajrasattva. What is the meaning to be taught? It is nothing other than the nature of Vajrasattva himself. Why?
Chinese
因此，显有轮回涅槃的一切法，都未超出金刚萨埵的自性。正如经中所说：所有显现皆是金刚萨埵的身，所有声音皆是金刚萨埵的语，所有忆念分别皆是金刚萨埵的意，所有圆满正等觉的佛陀，皆从金刚萨埵自身所生。若能了悟金刚萨埵之伟大，便能从此生出圆满的果实，若不从此了悟，则无成佛之可能。因此，对于这由境与心所摄的一切法，本师普贤父母与摄集者金刚萨埵二者，无需任何作为与勤作，本来就是任运自成。由于宣说如是自性本来成佛，故称之为无作圆满之教。又如经中所说：身语意中，普贤父母与金刚萨埵真实圆满。明觉之识乃是普贤佛母，其所显现之境乃是普贤佛。内外二者合而为一的执持者是金刚萨埵。眼识是普贤佛母，其所显现之境是普贤佛，眼根是金刚萨埵。耳识是普贤佛母，其所显现之境是普贤佛，耳根是金刚萨埵。鼻识是普贤佛母，其所显现之境是普贤佛，鼻根是金刚萨埵。舌识是普贤佛母，其所显现之境是普贤佛，舌根是金刚萨埵。身识是普贤佛母，其所显现之境是普贤佛，身根是金刚萨埵。意识是普贤佛母，其所显现之境是普贤佛，意根是金刚萨埵。外境显现而无自性，内识明澈而无分别，诸根放松而无执持，内外皆无造作，任运自成。如是等等。因此，这本初即已现前成佛的自性，菩提心的精髓，其本体本来就是无有迁变和
English
Therefore, all phenomena of samsara and nirvana do not transcend the nature of Vajrasattva. As it is said: All that appears is the body of Vajrasattva. All sounds are the speech of Vajrasattva. All thoughts and concepts are the mind of Vajrasattva. All perfectly complete Buddhas arise from Vajrasattva himself. By realizing the greatness of Vajrasattva, the perfect fruit arises from this. Without realizing this, there is no Buddhahood. Therefore, in all these phenomena encompassed by object and mind, the teacher Samantabhadra and Samantabhadri and the collector Vajrasattva are spontaneously perfect from the beginning, without relying on any action or effort. Because it teaches that such a nature is enlightened from the beginning, it is called the teaching of effortless perfection. Again, as it is said: In body, speech, and mind, Samantabhadra and Samantabhadri and Vajrasattva are actually perfect. The clear consciousness is Samantabhadri. The appearance of its object is Samantabhadra himself. The one who holds the outer and inner together is Vajrasattva. Eye consciousness is Samantabhadri. The appearance of its object is Samantabhadra himself. The eye faculty is Vajrasattva. Ear consciousness is Samantabhadri. The appearance of its object, sound, is Samantabhadra himself. The ear faculty is Vajrasattva. Nose consciousness is Samantabhadri. The object of that, smell, is Samantabhadra. The nose faculty is Vajrasattva. Tongue consciousness is Samantabhadri. The object of that, taste, is Samantabhadra himself. The tongue faculty is Vajrasattva. Body consciousness is Samantabhadri. The tangible object of that is Samantabhadra himself. The body faculty is Vajrasattva. Mind consciousness is Samantabhadri. The object of that, phenomena, is Samantabhadra himself. The mind faculty is Vajrasattva. External objects appear but have no inherent existence. Inner consciousness is clear but has no conceptualization. The faculties are relaxed and there is no grasping of awareness. Outer and inner are un fabricated and spontaneously perfect. Like that and so on. Therefore, this very essence of the nature of primordial enlightenment, the essence of Bodhicitta, is from the beginning without change and
Chinese
远离并且不沉溺于任何表相的分别念之下，作为觉性自明的体性恒常安住于一切众生的相续中，从能取所取错觉的战场中彻底获胜，因此被称为不沉之胜幢。如《普明点》中所说：觉性智慧超越生起的自声，超越光明的智慧，超越意识的胜慧，于一切时中无有生灭和沉没而安住，是无有虚空遍布之声，犹如胜幢之顶。又如《安乐妙布》中所说：安住于安乐的界中，故而远离痛苦。以果为法身成就而象征涅槃。由于本初广大是果，故而成就法身。由于显现为观待，故而本初无有沾染。显现自现，故而于心中无有沉没。若至不沉胜幢之顶，则无有堕落。又如《宝藏幻钥》中所说：因为不可数计为一和为多，故而深信明点唯一。因为三时无有迁变，故而深信是不沉之胜幢。如是所说之所诠菩提心，以其遍及一切且无有迁变，故而本初即远离取舍，安住于不沉胜幢的自性中。此以直截了当的方式显现的能诠之经典，大圆满阿底瑜伽的教法，也因为是法身的教法，故而于三时中恒常不沉，并且超胜于一切下乘，如胜幢之顶般高大，因此对于能诠之法也如是宣说。如《断轮回根本续》中所说：大圆满阿底的教法，不会沉没，不会变为沉没，因为于意义上无有改变。如意宝之胜幢顶。因此，如是具有名号之伟大的离戏大圆满之义被宣说了。那么如何呢？唉！勇士金刚，汝谛听！此处于胜者自显之坛城中，是对并非异于自身之眷属，以意传加持的方式宣说的。虽然能听所听二者无别，并且即使劝请听闻也不需要，然而于经典前后之所有段落中，都出现如此劝请听闻之语，是为了后世追随者
English
Being free from and not sinking under any conceptualizations of appearances, it constantly abides as the essence of self-illuminating wisdom in the continuum of all beings. Having completely triumphed over the battlefield of grasping and clinging illusions, it is said to be the Undying Victory Banner. As it says in "Kunjed Gyalpo": 'The self-sounding of awareness-wisdom transcends arising; the wisdom that transcends light; the prajna that transcends mind. Abiding at all times without arising, ceasing, or sinking is the sound that pervades space—like the top of a victory banner.' And as it says in "Dewa Trago": 'Remaining in the realm of bliss, one is free from suffering. Symbolizing nirvana as the fruit is accomplished as the Dharmakaya. Since the primordially vast is the fruit, the Dharmakaya is accomplished. Since it is shown to be viewed, it is primordially without defilement. Since appearances dawn on their own, they do not sink into the mind. If one goes to the top of the Undying Victory Banner, there is no falling.' And as it says in "Bangdzö Thrulde": 'Since it cannot be counted as one or many, one is very certain that the bindu is unique. Since there is no change in the three times, one is very certain that it is the Undying Victory Banner.' Thus, the object to be expressed, the all-pervading and unchanging Bodhicitta, is primordially free from acceptance and rejection, abiding in the nature of the Undying Victory Banner. This teaching of the Great Secret Ati Yoga, which directly and straightforwardly demonstrates it, is also the teaching of the Dharmakaya. Therefore, it abides undying in all three times and is higher and greater than all lower vehicles, like the crest jewel of a victory banner. Therefore, the object to be expressed is also spoken of in this way. As it says in the "Root Tantra of Cutting the Cycle of Existence": 'The teaching of Dzogchen Ati is undying and will not change into dying, because there is no change in meaning. The crest jewel of the wish-fulfilling gem victory banner.' Therefore, this meaning of self-liberation, Great Perfection, which possesses such greatness of name, is taught. How is it? O, warrior Vajra, listen! Here, in the mandala of the Victorious One's self-appearance, it is spoken to a retinue that is not different from oneself in the manner of the mind-transmission blessing. Although the listener and the listened-to are non-dual, and there is no need to urge listening, nevertheless, in all the sections of the text, both before and after, such words of urging to listen occur for later followers.
Chinese
我猜想，这是在说明听法者必须远离容器的过患。像这样劝请听法后，那将要指示什么呢？如前所说，对于金刚萨埵您自己，加上“自己的”这个限定词，实际上是要指示金刚萨埵自己的自性，即基圆满任运大，法性无勤作之义。那么，金刚萨埵自己的自性是什么呢？就是调伏者普作王我本身，这样无有差别地显示了菩提心的体性和其力用无碍的功用两方面。那么，普作王本身是什么呢？普作我，是不依赖修习勤作，本来就已是圆满一切过失、具足一切功德的自性，显现证悟的体性，即心性自生之智慧。这种方式不是仅仅理解为指示了金刚萨埵自己的自性无勤作之义，而是要知道，对于一切众生，各自的心之法性，光明觉性无碍，离戏自生之智慧，是本具任运的，除了这个之外，没有其他的圆满大无勤作之见，普作菩提心，而是直接指示了本面。为什么呢？因为经中说，在有情之外没有其他的金刚萨埵，并且指示了金刚萨埵的自性就是普贤法身的导师普作菩提心。如《十品经》所说：金刚心之萨埵您，是众生之自性，故此心性普贤者，祈请您为众指示。如是宣说。菩提心的实相或自性，就像将要讲解的意义一样，这是趋向于广说的阶段。总之，一切法都是金刚萨埵的自性，而金刚萨埵本身就是普作王菩提心，没有其他的缘故，因此，菩提心普作王以菩提心的本来不变的法性，没有二取之障碍。
English
I suppose this is to show that listeners must be free from the faults of the vessel. Having urged listening in this way, what will be shown? As mentioned above, to Vajrasattva himself, adding the word 'own' as a qualifier, in essence, it is to indicate Vajrasattva's own nature, which is the great spontaneously accomplished ground of completion, the meaning of the nature of reality free from effort. So, what is the very nature of Vajrasattva? It is the teacher, the All-Creating King, myself, thus showing without difference the essence of bodhicitta and the two aspects of its unobstructed power. So, what is the All-Creating King himself? The All-Creating I am the essence of spontaneously awakened nature, independent of meditation, practice, and effort, originally the nature of perfecting all faults and possessing all qualities, this very self-arisen wisdom of mind itself. This way, it should not be understood merely as indicating the meaning of Vajrasattva's own nature free from effort, but it should be known that for all beings, the nature of their own minds, clear awareness without obstruction, the self-arisen wisdom free from elaboration, is inherently spontaneously accomplished. Other than this, there is no other Great Perfection view free from effort and practice, the All-Creating Mind of Enlightenment, but it is directly pointing to one's own face. Why? Because it is said that there is no other Vajrasattva apart from sentient beings, and it is shown that the nature of Vajrasattva is the teacher of the Dharmakaya Samantabhadra, this very All-Creating Mind of Enlightenment. As stated in the 'Ten Chapters Sutra': Vajra-essence, O Bodhisattva, You are the nature of all, Therefore, this mind itself, Samantabhadra, Please show it to all. As it is taught. The way of being or the nature of bodhicitta is like the meaning that will be explained, which is approaching the stage of detailed explanation. In short, all dharmas are the nature of Vajrasattva, and Vajrasattva himself is none other than the All-Creating King, the Mind of Enlightenment. For that reason, the Mind of Enlightenment, the All-Creating King, with the nature of bodhicitta that is primordially unchanging, without the obscuration of dualistic appearance.