Chinese
本性不需改造。秘密主我亦然，如是本性未曾改造。大菩萨您亦然，如是本性莫改造。如是说。《穷尽深处》中说：无有之事勤作如入海求水，如阳焰野兽见水而追逐。舍弃无修之义，谁来修持？无有菩提，徒增自身痛苦。如是说。此乃开示无修大修或大圆满任运自成之意。于此，分别念之相，微尘许亦不可得，故无有丝毫可修与可成，然所显皆于法性中解脱，故分别念显现为修持，故说已远离能修所修之心。如无垢大海续中云： 根本无生心要中，修与不修超离分别念。超离觉悟之义智慧中，所修法性无有他处。修持之名乃为错谬，为何远离一切言说？以不分别念为对治修持分别念，彼即为大分别念。无论生起任何分别念之相，若知彼即是法性，如知毒即是药。法性无需从他处寻觅。于明而无分别之禅定中，能修所修无二之状态。如是说。第三者，如是若不以破立取舍之勤作改造而安住，则无论显现何者，一切好坏取舍皆无有，于法性平等之界中，自解脱而逝，故普贤王如来菩提心之状态，刹那亦不离。如是安住于远离改造取舍之补特伽罗有缘者，则光明大圆满所诠之究竟，远离希冀恐惧勤作之本性，远离一切分别念之戏论，故不分别平等性之自性，普贤法身之意，如是本然，不需寻觅任运成就，故于如是之意中自然安住。如是说。龙钦饶绛言： 不分别广阔法身彼，观亦不见置亦明。为了一切皆明之故，无有生灭本初而住。为了一切皆遍之故。
English
The nature does not need to be modified. The Lord of Secrets, even I, have never modified the nature as it is. Great Bodhisattva, you too, do not modify the nature as it is. Thus it is said. In 'Exhausting the Depths': Striving for what is not, like drawing water from the ocean, is like mirages where wild animals see water and chase after it. Having abandoned the meaning of non-meditation, who will meditate? Without enlightenment, one only increases one's own suffering. Thus it is said. This shows the meaning of the great non-meditation or the spontaneously present Great Perfection. In this, not even a speck of the characteristics of conceptual thought can be found, so there is not a hair's breadth of anything to meditate on or accomplish, yet whatever arises is liberated into the nature of reality, so conceptual thought arises as meditation, so it is said to be free from the mind of the meditator and the object of meditation. From the tantra of the unpolluted ocean: In the unborn essence of the ground of all, meditation and non-meditation are beyond conceptual thought. In the wisdom of the meaning beyond realization, the nature of reality as the object of meditation is not separate. Calling it meditation is a mistake, for why is it separate from all expression? Meditating on non-thought as the antidote to conceptual thought, that itself is great conceptual thought. Whatever characteristics of thought arise, if you know that it is the nature of reality, like knowing poison as medicine, you do not need to seek the nature of reality from elsewhere. In the clear, non-conceptual samadhi, the state of non-duality of the meditator and the object of meditation. Thus it is said. Thirdly, if one abides without modifying it with the effort of negation, affirmation, rejection, and acceptance, then whatever appears, all good and bad, without acceptance or rejection, goes to self-liberation in the realm of the equality of the nature of reality, so the state of Samantabhadra's mind of enlightenment, the all-creating king, does not pass even for a moment. Thus, for that fortunate individual who abides free from modification, transformation, rejection, and acceptance, the ultimate teaching of the Great Perfection of Clear Light is the nature free from hope, fear, effort, and striving, free from all the elaboration of conceptual thought, so the nature of non-conceptual equality, the intention of Samantabhadra's Dharmakaya, is naturally accomplished without seeking, so one naturally abides in such an intention. Thus it is said. From Longchen Rabjam: That non-conceptual, vast Dharmakaya, is not seen by looking, but is clear by resting. Because it is clear to all, it abides from the beginning without arising or ceasing. Because it pervades all.
English
Ra. Naturally abiding in spontaneous perfection, because there is no conceptualization, it transcends the characteristics of phenomena. Thus it is said. When the intention of the Dharmakaya is realized in this way, the two form bodies, like the sun and its rays, are spontaneously accomplished without seeking, so the three bodies abide in the state of inseparable union, right now. As it says: The Dharmakaya is without conceptualization and is equality itself. Because anything arises from nothing, it is known as the Nirmanakaya. Enjoying itself by itself, it is called the Sambhogakaya. Because there is no basis apart from that, it is named the Dharmakaya. Because the three bodies of the result are spontaneously accomplished, they are shown to be in the sphere of indivisible oneness. As it is said. These four lines also show the three great assurances. What are they? They are essence, nature, and great self. The first line shows the first two, saying, "How it appears," which shows the nature of all phenomena of existence and samsara and nirvana. Saying, "One in suchness," it is said that all those phenomena, however good or bad they may appear, are of one nature in the essence of suchness, thus showing the essence. And because that kind of state is left without any modification or alteration, the uncorrected king of equality, awareness, in the mind of enlightenment, all phenomena are not conceptualized, and the intention of the Dharmakaya is spontaneously accomplished as one, so the last three lines show the great self. Alternatively, Omniscient Rongzom Chenpo said: The three great assurances are the six great bindus condensed into instructions. What are the three? Essence, nature, and great self. Among them, essence is unmade, nature is uncorrected, and great self is spontaneously accomplished. Among them, unmade means that no matter how sentient beings' delusions arise, the nature of mind does not change. Uncorrected means that no matter how the Victorious Ones correct it with methods, the qualities of the mind of enlightenment cannot be increased or decreased. Spontaneously accomplished means that therefore it is beyond going and training. This meaning also gathers all the meanings of Dzogchen. As it is said, this chapter of four definitive words also shows those ways as they are.
Chinese
章节的名称是：《普作王菩提心》中“四决定句”之章，即第三十二品之释。༈。第三个意义是，心性自生之智慧是所有经续的根本，因此无需从其他论典中寻找，本自圆满的第三十三品分为二：教示和解释。第一部分是：如是，一切法皆安住于无分别之平等性中，不作改变，自然而然，从而显示安住于离分别法身之意。之后，普作王菩提心以不谬的方式证悟并了知从自身产生的法性，即如是性之自性。显现为结集教言之智慧力量的化身，名为金刚萨埵。此外，证悟一切法之如实性的国王，并非像眼识等证悟各个对境的片面之识，而是以无境自明之体性了知一切法，因此以国王之名来称呼证悟之智慧。如是自生智慧之体性，即金刚萨埵，对此，教示了导师普作之自性，由于不是心识的行境，因此极难证悟。第二部分分为四：导师提问，眷属回答，欢喜并赐名，以四句之义如何证悟之问答；奉献证悟四句之义的证悟，欢喜并赐名，从而结合句义；眷属提问如何证悟三身所诠释之法，以隐晦和直述回答，从而进行直义之问答；以及宣说心性之如实性，无有改造和错谬，是为决定之义，因此功德任运成就，以及远离增损之如是性，除此之外所宣说的，是为直义，从而宣说了实义之精华自性。第一部分分为三，第一是导师提问：大菩萨，您依靠意根，以心来证悟法界等将要宣说的四句词语之义。如是考察之后，证悟并了知这四句词语所表达的意义之如实性。这是前一句
English
The title of the chapter is: "The Chapter on the Four Definitive Statements" from "The All-Creating King Bodhicitta," which is the commentary on the thirty-second chapter. ༈. The third meaning is that the wisdom of self-arisen mind-essence is the root of all sutras and tantras, so there is no need to search for it in other treatises. The thirty-third chapter, which is complete from the beginning, is divided into two: the teaching and the explanation. The first part is: Thus, all dharmas are placed in the non-conceptual equality, without alteration, naturally, thereby showing that they abide in the intention of the non-conceptual Dharmakaya. Then, the All-Creating King Bodhicitta, without error, realizes and knows the Dharma-nature arising from itself, which is the self-nature of Suchness. Appearing as the embodiment of the power of wisdom that gathers the teachings, he is called Vajrasattva. Furthermore, the king who realizes the reality of all dharmas is not like the limited consciousness of the eye consciousness, etc., which realizes individual objects, but knows all dharmas as the nature of objectless self-illumination. Therefore, the name of king is used to refer to the wisdom of realization. Such a nature of self-arisen wisdom, namely Vajrasattva, is taught as the nature of the teacher, the All-Creator, which is very difficult to realize because it is not the object of mental activity. The second part is divided into four: the teacher asks, the retinue answers, rejoices and bestows a name, and the question and answer of how to realize the meaning of the four statements; offering the realization of realizing the meaning of the four statements, rejoicing and bestowing a name, thereby combining the meaning of the statements; the retinue asks how to realize the dharmas taught by the three bodies, answering with concealment and directness, thereby conducting the question and answer of the direct meaning; and explaining that the reality of mind-essence, without modification or error, is the definitive meaning, therefore virtues are spontaneously accomplished, and what is taught other than Suchness, which is free from addition and subtraction, is the direct meaning, thereby explaining the essential nature of the ultimate meaning. The first part is divided into three, the first is the teacher asking: Great Bodhisattva, relying on the faculty of mind, use the mind to realize the meaning of the four terms of speech, such as the Dharmadhatu, which will be explained. After examining in this way, realize and know the reality of the meaning expressed by these four terms of speech. This is the previous sentence.
Chinese
告诫说，首先考察能表达的词语，然后理解所表达的意义。那么，轮回和涅槃的一切法，都是安住之处，即是法界本身。那么，勇士金刚您是如何理解法界这个词的意义的呢？诸佛和一切众生所见的对境，是无内外中，广大的，无遮蔽的，纯净的，本来清净的，空明的，无为的自性，也就是虚空界本身。那么，用虚空界这个词所表达的意义，您是如何理解的呢？对于一切的根识来说，显现和明显的是地水等五大，那么，五大显现的意义您是如何理解的呢？从五大产生的，所产生的果的法，就是三界所摄的一切众生。那么，勇士金刚，您是如何理解众生这个词的意义的呢？或者，如果您没有如实地理解，为了让智慧之王如实地理解勇士的自性，我，一切的创造者，将好好地解释，勇士金刚您要听我解释的意义！这样说道。第二，眷属回答说：然后，勇士金刚请问，如何理解上面所说的四个词的意义呢？是这样的：唉！导师的导师，一切的创造者，国王啊！导师您将一个自性以不同的方式区分开来，非常难以理解的四种词语，依靠这些词语，勇士金刚我是这样理解的：法界，离戏论的空性，这个词语所表达的是，一切的创造者，菩提心的自性，法界远离一切的戏论边，遍及轮回涅槃显现的一切法，在无生的法界一个自性中无别，因此无分别地理解。一切所见的对境，虚空界这个词语是这样理解的：显现为六根对境的一切法的自性
English
It is advised to first examine the words that express, and then understand the meaning expressed. So, all the dharmas of samsara and nirvana, the place where all abide, is the Dharmadhatu itself. So, how does the hero Vajra understand the meaning of the word Dharmadhatu itself? The object of sight for all Buddhas and sentient beings is the great, without inside, outside, or middle, unobscured, pure, originally pure, empty and clear, unconditioned nature, which is the space element itself. So, how do you understand the meaning expressed by the word space element? What is clear and apparent to all senses is the five elements, such as earth and water. So, how do you understand the meaning of the manifestation of the five elements? The dharma of the resulting fruit that arises from the elements is all these sentient beings encompassed by the three realms. So, hero Vajra, how do you understand the meaning of the word sentient being? Or, if you do not understand it as it is, in order for the King of Wisdom to understand the nature of the hero as it is, I, the creator of all, will explain it well. Hero Vajra, listen to the meaning of what I explain! Thus he spoke. Second, the retinue replied: Then, the hero Vajra asked how to understand the meaning of the four words mentioned above. It is like this: Alas! Teacher of teachers, creator of all, King! Teacher, you distinguish one nature in different ways, the four words that are very difficult to understand. Relying on these words, I, the hero Vajra, understand it like this: The Dharmadhatu, the emptiness free from elaboration, the word expresses that the nature of the Bodhicitta, the creator of all, the Dharmadhatu is free from all elaborations, pervades all the dharmas of samsara and nirvana, and is inseparable in the one nature of the unborn Dharmadhatu, therefore understanding without distinction. The object of sight for all, the word space element is understood like this: the nature of all dharmas that appear as the object of the six senses