English
Unobstructed by anything, in the vast expanse of the Dharmadhatu Bodhicitta, the minds of all sentient beings also appear and are clear. However, the very nature of Bodhicitta is free from aims and elaborations, vast like space, and without any essence to grasp, so it is not visible to anyone. Therefore, it is said to be the most secret Dharma nature. Therefore, one should not hope to see and realize it through actions, meditation, and so on, but should know that not seeing is the highest of seeing, and abide in the state of effortless spontaneity. As it says in "Nectar Essence Drop": I appear in all appearances and existences. Although I appear in everything, no one sees me. Abide in the state of not seeing. I pervade all containers and contents. Because I pervade everything, there is no grasping. Abide in the state of no grasping. I am the basis of everything. Because there is no basis, there is no establishment. Abide in the state of no establishment. I have separated everything. But there is not a single thought of separation. Abide in the state of not separating. I appear to everyone. But everyone will not change my appearance. Abide in the state of non-appearance. As shown by these and other statements. Fourth, there are three explanations of the qualities of the naturally unconditioned: The qualities of the Buddha that do not need to be accomplished from the beginning because the ultimate meaning abides as unborn from the beginning. The benefit that does not need to be accomplished with effort now because the five meanings are spontaneously perfect from the beginning. The benefit that does not need to be accomplished by searching now because it is perfectly accomplished from the beginning. First: O great Bodhisattva, listen! All dharmas are primordially liberated in the expanse of the Dharmadhatu Bodhicitta, and since they are already liberated without the need for re-liberation, I, the All-Creating King, have already accomplished the benefit of all sentient beings from the very beginning. Thus, I, the All-Creating King, have placed the unchanging meaning of lasting happiness for all beings of the three realms and six classes in the ground of primordial purity, Samantabhadra, in a way that is primordially transcendent without cultivation. Without abandoning samsara, it is primordially pure, and without accomplishing nirvana, the spontaneously accomplished activity has already been done, so now other sentient beings do not need to do anything such as accepting and rejecting cause and effect, because their own nature has already been accomplished from the beginning, and there is no need to rely on other causes and conditions. This is the definitive statement of me, the All-Creating King.
Chinese
不是的。为什么呢？因为我的一切法都不用寻找，都是任运自成，而且所有诸如地道修持等的事情，本来就已经做完了。第二，正因为一切法本来就是基解脱大圆满的自性，所以现在才不需要修持大圆满阿底的见解。同样，法性本来就是清净的，超越了迁变和衰败，所以不需要守护誓言。本来，三界的一切众生都安住于基界本来清净大圆满觉性菩提心的地上，所以不需要修持四种持明者的地，也不需要经历从第一地极喜地等十地和五道。正如噶饶多吉所说：“义之四业任运成。”因此，调伏所化众生的事业一切都不用寻找，本来就是任运成就的，所以本来就不需要做寻找和勤作的事业。心性自生之智慧不加分别地融入对境，本来就安住于无分别大平等之体性中。因此，这样的觉性智慧本来就没有被对境能取的分别之过失所染污，所以不需要遣除贪嗔能取的分别。这样，见解和誓言等五种胜义自性本来就是任运成就的，因此远离了勤作之病，安住于大乐自性的法身心性自生之智慧，遍及由三时所摄的一切轮回涅槃显现之法，并且以无二一体的方式安住。因此，显有之法的一切，都没有先后三时的差别。像这样，我和他人、安乐和痛苦、善和恶、轮回和涅槃等等，所有有法之差别显现的一切，实际上都安住于不变大乐觉性菩提心一味的自性中，所以已经远离了一切好坏取舍。第三，三身之导师等三种圆满，以及这些汇聚的时间和地点，也就是五种圆满的一切，都没有在其他地方，而是在法性菩提心之界中成为一体。像这样
English
No. Why? Because all dharmas for me are spontaneously perfect without needing to be sought, and all activities such as the practice of grounds and paths have already been completed from the beginning. Secondly, precisely because all dharmas are inherently the nature of the Great Perfection of original liberation, there is now no need to meditate on a view of Ati Dzogchen. Similarly, since the nature of reality is inherently completely pure and transcends change and decay, there is no need to keep vows. Since all sentient beings of the three realms inherently abide in the ground of the great primordial purity, awareness, bodhicitta, there is no need to practice the four vidyadhara grounds, the ten grounds beginning with the first ground of complete joy, and to traverse the five paths. As Garab Dorje said, "The four activities of meaning are spontaneously accomplished." Therefore, all activities of taming those to be tamed are spontaneously accomplished without needing to be sought, so there is inherently no need to do activities that seek and strive. Since the self-arisen wisdom of mind itself engages with objects without conceptualization and inherently abides in the essence of non-conceptual great equanimity, therefore, such awareness-wisdom has never been tainted by the fault of conceptualizing objects as graspable, so there is no need to eliminate the conceptualizations of attachment, aversion, grasping, and clinging. Thus, since the five ultimate natures, such as view and samaya, are inherently spontaneously accomplished, they are free from the disease of effort and abide in the nature of great bliss, the dharmakaya, the self-arisen wisdom of mind itself, pervades all phenomena of samsara and nirvana, which are encompassed by the three times, and abides in a manner that is indivisible and one. Therefore, all phenomena of existence have no distinction of past, present, or future. Like this, all the different characteristics of phenomena, such as self and other, happiness and suffering, good and evil, samsara and nirvana, however they may appear, in reality abide in the nature of unchanging great bliss, the single nature of awareness, bodhicitta, so it is said to be free from all good and bad, acceptance and rejection. Thirdly, all of the three perfections, such as the teacher of the three kayas, and the time and place where they gather together, that is, the five perfections, are all one in the realm of the nature of reality, bodhicitta, without being anywhere else. Like that,
Chinese
因为法性界中一切圆满都是一的自性，所以在普作我处，那些法全部都是圆满的。譬如，在海洋中闪耀的星辰景象全部都是一个影像，所以在海洋中没有不圆满的。同样，自然成就大圆满普作菩提心在我处，无论显现何种法，都没有不圆满的，所以观修和事业、誓言、道等，如前所说，具有不需要从其他地方寻找和修持的功德。第五，开示对无缘者进行教导的方式，分为两部分：无缘的原因；以及对他们稍微、暂时地教导因果的意义、行持、父法、法身心要的意义。第一部分是：如前所示，因为普作菩提心的自性未作而本来存在，所以因果超越了勤作修持，这是由于无明的力量。如果像下乘一样进行勤作修持，那么就会与勤作修持超越因果的意义相违背，因此无法与本来无作的实相、不变大乐、光明自生的智慧相遇。勤作修持的希望和恐惧之病会抓住那些不了解本来成佛意义的愚昧众生。第二部分是：像这样，对于与阿底大圆满法没有业缘的那些人，因为他们被因果勤作修持之病所抓住，所以，对于那些根器低劣的人来说，暂时地，对于勤作修持超越因果的法性大圆满的意义，因为没有证悟的机缘，所以说不要暂时地教导。为什么呢？因为本来无作的大圆满、本来安住的甚深意趣，不是前面所说的那些根器低劣的人的行境，所以即使希求也没有意义。因此，对于那些下乘种姓的人来说，暂时地，应该将大圆满道次第中所说的因和果的法，作为共同乘道的取舍来行持。章节的名称：菩提心总集。
English
Since all perfections in the realm of Dharmata are of one nature, in the All-Creating Self, all those dharmas are also completely perfect. For example, just as all the appearances of shining stars in the ocean are one image, so there is nothing imperfect in the ocean. Likewise, in the spontaneously accomplished Great Perfection, the All-Creating Bodhicitta, all phenomena that appear are completely perfect, so the view, conduct, activities, vows, path, and so on, as mentioned above, have the qualities of not needing to be sought or practiced from elsewhere. Fifth, there are two parts to showing how to instruct others who are without fortune: the reason for being without fortune, and instructing them briefly and temporarily on the meaning of cause and effect, conduct, father tantra, and the essence of Dharmakaya. The first is: As shown above, because the nature of the All-Creating Bodhicitta abides as primordially complete without being made, it transcends cause and effect and effort, due to the power of ignorance. If one were to make effort and practice like the lower vehicles, it would contradict the meaning of transcending cause and effect, and one would not encounter the changeless great bliss, the self-arisen wisdom of clear light, the state of being without effort. The disease of hope and fear of effort and practice will seize those ignorant beings who do not understand the meaning of effortless, primordial Buddhahood. The second is: Therefore, since those individuals who have no karmic connection with the Ati Great Perfection teachings are seized by the disease of cause and effect and effort, for those individuals of lesser capacity, for a while, do not teach the meaning of the Great Perfection of Dharmata, which transcends cause and effect and effort, because there is no opportunity for realization. Why? Because the profound intention of the Great Perfection, which is without effort and naturally abiding, is not the object of those individuals of lesser capacity mentioned above, so even if they desire it, it is meaningless. Therefore, for those individuals of the lower vehicle lineage, for the time being, the teachings of cause and effect mentioned in the stages of the Great Perfection path should be practiced as something to be adopted and abandoned on the common vehicle path. Chapter Title: The Collection of Bodhicitta.
Chinese
《作者王》中，对于无缘大圆满的人宣讲也没有意义，因此在最极瑜伽士的行境中宣讲的第四十四品释义完毕。༈。第五个意义，将心性如是安住于超越能修所修而作决定的第四十五品分为二：教示和解释。初者：如是，一切法超越因果勤作，已成为本来原始解脱大自在之自性之义。现在，为了教示不需要任何新的作为和勤作，作者王所宣讲的菩提心，是勤作无离的大圆满，是超越心识行境的。因此，为了不以希求勤作之门来修观，教诫安住于无作任运之方式的经文被教示。二、广释分为五：以历史意义解释、以瑜伽意义解释、以必要意义解释、以根本意义解释、以词句意义解释。初者分为二：教示法界自性不可修之安住方式，以及导师三身如何向眷属开示取舍苦乐之方式。初者：奇哉！大心者，为了决定大圆满自宗的见解不可修，因为是作者菩提心我自己的缘故，因此教示我没有丝毫可修之处。而且，作者我超越一切心识行境，不是成为所修和所缘之境，因为我本来没有被修习勤作所改造，对于轮涅一切法，法性无有改变而自然安住的缘故。为了生起对大圆满见解不可修之义的信心，为了显示从何处生起的根源，教示作者自己的自性超越勤作修习，是历史意义的解释。二者：如是，法性菩提心自己的自性本来没有改造，安住于如是之故，对于不可修的此，从导师作者我所生的导师三身，对于从外显现器情一切显现，从我之力量中显现的法义，是自生大智慧的体性。