Chinese
“自生俱生智”是不错乱之名的意思。 “如是”是指轮涅中所显现的一切法，其法性如其所是，不以否定、肯定、舍弃、取舍等进行改造之义。 “自性”是指如是，一切法之法性不改造，其自性如其本然，是本来成佛，是自生、非造作之智慧。 简而言之，法性自生俱生智不错乱，如其所是，显有的一切法皆已具足本来成佛之自性。 因此，不需要任何舍弃、取舍、改造等的努力。 第三，如是，一切法皆是心性自生之智慧，本来成佛之故，法性如是性之自性显现之作用，内外情器世间之显现，不要像下乘宗派那样，以希望、恐惧和努力来改造，而要安住于不改造、如其本然之状态。 与此相似，《与虚空等同之智慧续》中也说：“自生法身即是彼，如是无改无错乱，于如是性安住心，彼非智慧为何修？” 第四，如果对境，法性如是性之自性，五妙欲等法，像下乘宗派那样，以舍弃、断除、修持、改造、努力修持的方式进行改造。 同样，对有境，无论生起何种能取所取之分别念，烦恼，五毒等，都不会超出俱生智的范畴。 遍知上师说：“从其状态中显现的各种部分是能取所取的戏论。 显现之自性赤裸裸、明朗朗的，即是觉性，安住于智慧中。 因为不是对境的分别念，所以是自生智慧。” 如上所述，如是觉性菩提心之自性，若被视为应舍弃之物，无论何人改造，则会遮蔽和无法证悟超越改造、舍弃、取舍之心性自生俱生智本来现前成佛之义，因此无法获得解脱之果位，而会漂泊于三界轮回之中。
English
"Self-arisen innate wisdom" is the name for that which is unerring. "As it is" refers to all phenomena appearing in samsara and nirvana, their nature being as it is, without being altered by negation, affirmation, abandonment, acceptance, etc. "Itself" means that the nature of all phenomena is unaltered, its own characteristic being as it is, which is originally enlightened, the self-arisen, unconditioned wisdom. In short, the unerring nature of self-arisen wisdom is such that all phenomena of existence and appearance are established as having the characteristic of being originally enlightened. Therefore, no effort of abandonment, acceptance, alteration, etc., is necessary. Third, since all phenomena are originally enlightened as the self-arisen wisdom of mind itself, therefore, do not alter these appearances of the outer and inner worlds, the manifestations of the essence of suchness, with hope and fear and striving, as do the lower vehicles, but genuinely leave them in their unaltered, natural state. Similarly, in the tantra "Wisdom Equal to Space," it is said: "The self-arisen Dharmakaya itself, is unaltered and uncorrupted as it is. By placing the mind in suchness, what is not that wisdom? What is there to accomplish?" Fourth, if one alters the objects, the nature of suchness, the five desirable qualities, etc., through the means of abandoning, eliminating, purifying, transforming, striving, and accomplishing, as do the lower vehicles, and similarly, whatever grasping and clinging thoughts, afflictions, the five poisons, etc., arise in the subject, all do not go beyond the self-arisen wisdom. The Omniscient Lama said, "The various parts that arise from that state are the elaborations of grasping and clinging. The naked, clear essence of what arises is awareness, abiding as wisdom. Because it is not conceptualization of an object, it is self-arisen wisdom." As stated above, if anyone regards such awareness, the nature of bodhichitta, as something to be abandoned and alters it, they will obscure and be unable to realize the meaning of the self-arisen innate wisdom of mind itself, which is originally enlightened, and therefore will not attain the state of liberation but will wander in the three realms of samsara.
Chinese
仅仅是执着希望和恐惧的行为啊。如是说。因此，需要具备无为圆满的经文和教证等十种，心性自生之智慧无需寻找功德，本来就自性任运成就，在无勤的大安住中，安住于无有改造错乱的唯一见解，如意宝般宣说了成就的伟大。品名：从《普贤王心咒》中开示菩提心自性的章节，即第四十章的注释。༈。第三个意义是从所作所求的相之境中解脱，以任运成就珍宝的十三章开示，分为二：决定确定的十品，以及见解总集的三个品。初者分为十，初者，将显有轮回涅槃的一切法都汇集于自生智慧心性普贤之中，并确定其体性唯一的章节，即第四十一章，分为二：开示和解释。初者是：如是，一切法不依赖勤作，本来就是成佛的，因此在开示了无为安住之后，普贤王心咒开示了三世诸佛的心髓和三界一切有情众生的父母，以及内外一切法的自性，即开示了我是能示现的伟大明灯普贤菩提心的这一章节。二者分为三：简略开示心性汇集于自生智慧的方式，广说其自性，以及将一切法归纳为无二唯一之义。初者是：以“嗟”的呼唤语开始，从导师普贤王自己的心子一切勇识之中，因为成为了一切心之秘密的主人，成为了最为殊胜的圣者金刚萨埵，你应当如此了知导师我所将要宣说的自性。那么，导师普贤我的自性是什么呢？就像这样，以开示一切乘之顶巅阿底瑜伽本来清净之义无有错谬的方式，对于存在于行者相续中的俱生和遍计的无明之
English
It is only performing the actions of clinging to hope and fear. Thus it is said. Therefore, with the ten necessary sutras and agamas of the effortless perfection, there is no need to seek qualities in the self-arisen wisdom of mind itself, as it is spontaneously accomplished from the beginning. In the great effortless abiding, the greatness of accomplishment by abiding in the single view free from fabrication and corruption is explained like a wish-fulfilling jewel. Chapter Title: The commentary on the fortieth chapter, which is the chapter on showing the nature of bodhicitta from the Kunkyed Gyalpo of the Mind of Enlightenment. ༈. The third meaning is liberation from the realm of actions and signs sought, taught by the thirteen chapters of spontaneous accomplishment of the precious jewel, which are divided into two: the ten chapters of definite ascertainment, and the three chapters of the collection of views. The first has ten parts. The first, the forty-first chapter, which establishes that all phenomena of existence, samsara, and nirvana are gathered into the self-arisen wisdom, the mind itself, Kunkyed, and that their essence is one, is divided into two: the teaching and the explanation. The first is: Thus, since all phenomena are enlightened from the beginning without depending on effort, after teaching the unconditioned abiding, the Kunkyed Gyalpo of the Mind of Enlightenment teaches the essence of all the Buddhas of the three times and the parents of all sentient beings of the three realms, and the nature of all inner and outer phenomena, that is, this chapter teaches that I am the great lamp that can show the Kunkyed Bodhicitta. The second has three parts: briefly showing how the mind itself is gathered into self-arisen wisdom, extensively explaining its nature, and summarizing all phenomena into the meaning of non-duality and oneness. The first is: Beginning with the calling word "Kye," from among all the heart-sons of the teacher Kunkyed Gyalpo himself, because he has become the master of all the secrets of the heart, the most supreme holy Vajrasattva, you should know in this way the nature of the teacher that I am going to explain. So, what is the nature of the teacher, myself, Kunkyed? Like this, in the way of teaching the meaning of Atiyoga, the pinnacle of all vehicles, the original purity, without error, for the innate and conceptual ignorance existing in the minds of beings,
Chinese
从根源上消除一切昏暗，成为使自生大智慧之光明增长的明灯，即是精华菩提心。因此，依靠对如是普作菩提心之自性无误地证悟，便能达到断证圆满，成就二利任运成就之地。因此，三世诸佛之精华即是普作菩提心我本身。三界一切有情众生，皆从因智慧普贤之无碍力量中显现，从缘起无生法界普贤母之虚空中生起，因此，这些有情众生之父母也是无二之界智，即是普作菩提心我本身。同样，基界无为，从智慧菩提心之力量中显现的基现任运成就之游舞之外别无他物，因此，显有世间器情一切法之因也是普作本身。因此，显示精华自生智慧的普作我之力量中未生起的显有轮回涅槃之法，连一个也没有，如是宣示一切法为心性自生智慧。第二，广说分三：总说、别说，以别说显示三世诸佛之精华，以及所依有情之界遍布，且彼即是自生智慧之一体性，并显示一切显有未超出自生智慧。第一，如是，普作我不住于任何边，以自生无为之体性，遍布一切方时，恒常不变，安住于自性任运成就之佛位。如是精华自生智慧，以如实证悟之门，三世诸佛皆由此生起，因此，我本即是三世诸佛之精华，无漏自生智慧。如是总说后，别说普作王智慧自生智慧我，已超越能取所取戏论之行境，故于任何境皆不分别，
English
The essence of Bodhicitta is the lamp that eliminates all darkness from its roots and causes the light of great self-arisen wisdom to spread. Therefore, by relying on the unmistaken realization of the nature of such a universal Bodhicitta, one can perfect abandonment and realization, and attain the spontaneously accomplished state of the two benefits. Therefore, the essence of all Buddhas of the three times is the universal Bodhicitta itself. All sentient beings of the three realms appear from the unobstructed power of the cause, wisdom, Samantabhadra, and arise from the space of the Dharmadhatu Samantabhadri, which is the unborn realm of conditions. Therefore, the father and mother of all those sentient beings are also the non-dual realm of wisdom, which is the universal Bodhicitta itself. Similarly, the ground realm, which is unconditioned, is nothing other than the spontaneously accomplished play of the ground appearance that arises from the power of wisdom Bodhicitta. Therefore, the cause of all phenomena of existence and samsara, vessel and essence, is also the universal maker itself. Therefore, there is not a single phenomenon of existence, samsara, or nirvana that has not arisen from the power of the universal maker, who reveals the essence of self-arisen wisdom. Thus, all phenomena are shown to be the self-arisen wisdom of mind itself. Second, the detailed explanation has three parts: the general explanation, the specific explanation showing the essence of the Buddhas of the three times, the pervasiveness of the dependent sentient beings' realms and the oneness of that with self-arisen wisdom, and the showing that all phenomena of existence and samsara do not go beyond self-arisen wisdom. First: Thus, the universal maker, I, does not abide in any extreme and is of the nature of self-arisen unconditioned, so it pervades all directions and times and is always unchangeable, abiding as a Buddha with spontaneously accomplished nature. Because all the Buddhas of the three times arise from the gate of realizing such an essence of self-arisen wisdom as it is, I am the essence of all the Buddhas of the three times, the uncontaminated self-arisen wisdom itself. After this general explanation, the specific explanation is that the universal king, the self-arisen wisdom of knowledge, I, have transcended all the objects of grasping and clinging, so I do not discriminate in any object,
Chinese
由于一切都以法性的方式平等存在，因此，无分别平等性的自性，法身，本来就是远离戏论的自性成佛。我的自性，自生智慧的自光，显现为色等五种妙欲的形象，心性自证智慧，在无二自明的自性中，时时受用，并不舍弃而显现为庄严，因此，觉性自生智慧，或心性普作王我，本来就是圆满报身佛。轮回涅槃器情的一切显现，无一不是我自生智慧的力用显现，无有止息，是色身的显现自性。因此，我的自性，觉性菩提心，是大悲无间断，随所调伏显现为化身佛。因此，普作菩提心，被说是三世诸佛的心髓或自性。如《虚空明点续》中说：觉性无生处，我说为燃灯佛。觉性离住处，我说为释迦牟尼佛。觉性无去处，我说为慈氏怙主。如是为例，三世诸佛无余，无一不是心性自生智慧，从生灭住三者解脱的自性，除此之外别无他法。第二，普作我之自性心髓，自生智慧菩提心，从其自力无间断中，显现贪嗔等五种自生智慧的形象。因此，从这五种自生智慧中，产生了三界和六道众生。因此，能生三界众生的父母，也被说是这个心性自生智慧。如《积聚轮续》中说：从五大种和五大种所生的身语意清净的一切，以及五部和轮回的众生，都是从显现为知识之境而产生的。如是说。第三有二，五大的体性
English
Since everything equally abides in the nature of Dharma, the essence of non-conceptual equality, the Dharmakaya, is primordially enlightened in its nature, free from elaboration. My essence, the self-arisen wisdom's own radiance, appears as the forms of the five desirable qualities, etc. The mind-essence, self-cognizant wisdom, in the nature of non-dual self-clarity, is enjoyed at all times, and appears as an unabandoned ornament. Therefore, the awareness of self-arisen wisdom, or the mind-essence, the all-creating king, I myself, is primordially enlightened as the victorious Sambhogakaya. Whatever arises as the play of samsara and nirvana, vessel and essence, is none other than myself, the unobstructed display of the power of self-arisen wisdom, the nature of appearing as the Rupakaya. Therefore, my nature, the awareness of Bodhicitta, is unceasing compassion, manifestly enlightened as the Nirmanakaya for those to be tamed. Therefore, the all-creating Bodhicitta is said to be the heart essence or nature of all Buddhas of the three times. As it is said in the 'Klong gsal 'bar ma'i rgyud': 'Since awareness has no place of arising, I have spoken of it as Dipamkara. Since awareness is free from a place of dwelling, I have spoken of it as Shakyamuni. Since awareness has no place to go, I have spoken of it as Maitreya.' As exemplified by this, all the victorious ones of the three times, without exception, are none other than this mind-essence, self-arisen wisdom, the nature of being liberated from the three—arising, ceasing, and abiding. Secondly, the essence of the all-creating 'I', the heart essence, the self-arisen wisdom, Bodhicitta, from its own unceasing power, appears as the forms of the five self-arisen wisdoms, such as desire and hatred. Therefore, from these five self-arisen wisdoms, the beings of the three realms and six classes arise. Therefore, the father and mother who generate the beings of the three realms are also said to be this mind-essence, self-arisen wisdom. As it is said in the 'Stacked Wheel Tantra': 'All the pure body, speech, and mind that arise from the elements and from what arises from the elements, and all the five families, the wheel of existence, and sentient beings, arise from appearing as the object of knowledge.' As it is said. Thirdly, there are two aspects: the nature of the five elements.