English
The explanation of the forty-fourth chapter, which teaches the Great Perfection in the realm of the most excellent yogis, as it is meaningless to teach it to those without the fortune for the Great Perfection, from "The All-Creating King," is completed. ༈. The fifth meaning, the forty-fifth chapter, which establishes the mind itself as it is, beyond the object and subject of meditation, has two parts: the teaching and the explanation. The first is: Thus, all phenomena are beyond cause and effect, effort, and accomplishment, and are already in the nature of the great primordial liberation. Now, to show that no new actions or efforts are needed, this sutra passage is taught, in which the All-Creating King, who reveals the mind of enlightenment, advises to abide in the state of effortless Great Perfection, which is beyond the realm of the mind, without viewing or meditating on it through the door of desire and effort. The second, the detailed explanation, has five parts: explanation through historical meaning, explanation through yogic meaning, explanation through the meaning of necessity, explanation through fundamental meaning, and explanation through the meaning of words. The first has two parts: showing the way of abiding in which the nature of reality is not to be meditated upon, and how the three kayas of the teacher taught the retinue to accept and reject happiness and suffering. The first is: O great-hearted one! To establish that the view of the Great Perfection's own system is not to be meditated upon, since it is the All-Creating Mind of Enlightenment itself, it is taught that there is not even a particle to be meditated upon in me. Moreover, the All-Creating I am beyond all realms of mind, and am not an object to be meditated upon or focused on, because I have not been transformed by meditation, practice, or effort from the beginning, and the nature of all phenomena of samsara and nirvana abides naturally without change. In order to generate faith in the meaning that the view of the Great Perfection is not to be meditated upon, to show the source from which it arises, the explanation of the historical meaning is the teaching that the All-Creating One's own nature is beyond effort, accomplishment, and meditation. The second is: Thus, since the nature of reality, the mind of enlightenment, one's own nature, abides as such without being transformed from the beginning, the three kayas of the teacher, who arose from the teacher, the All-Creating I, for this which is not to be meditated upon, the meaning of the Dharma that manifests all external appearances, vessels and essence, from my power, is the essence of the great spontaneously arisen wisdom.
Chinese
如是说，不如此宣说，而是由于对所欲的五种境生起干涸与贪执五者的影响，导致轮回的一切痛苦产生。不将自性安住于未作修饰的自性之中，而是安住于沙门的苦行，以及修习舍弃与断除烦恼等等的方法，如此宣说此道，则与自生智慧未作修饰如实之义相违。如是说。第二，瑜伽有五种，即声闻、独觉、菩萨、克里亚、瑜伽。这是两种内道修行者的过失。第一种是：如是，将道颠倒错谬，外道走到尽头，胡说八道，断见者等四众，导师化身以大悲心转变其心智与信心，以加持之门安置于眷属中。宣说通过声闻、独觉道的四谛取舍和缘起道修习的方式，舍弃和断除一切痛苦因果之理。因此，安住于如是声闻、独觉道者，不能证悟大圆满无为之义，不能获得远离勤作之苦的大乐，反而因舍弃和断除的勤作而长期受苦，具有此过失。如是说。第二种是：嗟！大菩萨谛听。如是，显现的诸法，一切皆是从普作我中显现的，其法性本性为空性的影像而已。然而，如果对内外情器世间的事物执着和贪恋，则由于干涸与贪执五者的影响，导致轮回的一切痛苦产生。如是说，从第一极喜地到第十法云地之间安住的菩萨们，以分别辨别二谛之义，以及以分别名言和胜义的智慧，如是，内外情器世间的一切法，胜义中无自性如虚空，世俗中这些事物之法，如佛陀化身显现所授记一般，是不可欺骗、不可否认地存在。眷属的菩萨们，如是以心识分别和辨别二谛之理，则基
English
Thus it is said that, not teaching in this way, but due to the influence of the five aridity and attachments arising towards the five desired objects, all the sufferings of samsara arise. Instead of leaving the nature in its uncorrected state, they abide in the ascetic practices of renunciates, and cultivate methods such as abandoning and eliminating afflictions. By prophesying that very path, it contradicts the meaning of self-originated wisdom, uncorrected as it is. Thus it is said. Secondly, there are five yogas: Shravaka, Pratyekabuddha, Bodhisattva, Kriya, and Yoga. These are the faults of the two inner schools' practice. The first is: Thus, those who have strayed into the reversed path, the extreme heretics, the nihilists, the materialists—the Teacher, the emanation body, transformed their minds and faith through compassion and placed them in the retinue through blessings. By prophesying the way to abandon and eliminate all suffering and its causes through the cultivation of the Four Noble Truths of the Shravaka and Pratyekabuddha path and the path of dependent origination. Therefore, those who abide in such a Shravaka and Pratyekabuddha path do not realize the meaning of the Great Perfection, free from effort, and they do not attain the great bliss free from the suffering of effort, but instead suffer for a long time due to the effort of abandoning and eliminating, and are accompanied by this fault. Thus it is said. The second is: O great Bodhisattva, listen! Thus, all phenomena that appear are manifested from the All-Creating Self, and their nature is merely an image empty of inherent existence. However, if one clings to and is attached to the objects of the outer and inner worlds, all the sufferings of samsara arise due to the influence of the five aridity and attachments. Thus it is said, for the Bodhisattvas who abide from the first Joyful Ground to the tenth Cloud of Dharma, by separately discriminating the meaning of the two truths, and by the wisdom that distinguishes between conventional and ultimate, thus, all phenomena of the outer and inner worlds are without inherent existence in the ultimate sense, like space, but in the conventional sense, these phenomena exist without deception or denial, as prophesied by the Buddha appearing as an emanation body. If the Bodhisattvas of the retinue thus discriminate and discern the nature of the two truths with their minds, then the ground
Chinese
最终确定，以中观道双运二资粮的方式修持和禅修。因此，为了实现究竟果位的双运二身中观果位，努力并怀有这样的愿望。因此，这条道路与未作矫饰的如实自性普作我的意义相违背，因此显示了阿底大圆满的意义在多个劫中也无法证悟的过失。第三个是：杰，大菩萨！如此显现的诸法，全部无有在他处成立的，而是从普作我中显现出来的法性。那也是实际上未作矫饰的如实法性，是如是性的自性，因此没有任何取舍和勤作。导师圆满报身对自己的眷属们授记说，在外续的法乘中，克里亚没有证悟诸法的体性如实未作矫饰，是本初解脱的如是性自性。内外情器的一切法，以咒语和手印等加持清净，通过五现证菩提等支分仪轨或者仪轨的一切支分之门来观修的智慧本尊，在自誓言尊前清晰显现。然后，以等持的幻化，在事续和圆满续的刹那或刹那顷刻间，进行供养赞颂和念诵等，之后祈请本尊降临，将等持消散并收摄于无所缘的状态中。像这样，时而观修时而消散交替进行，就像孩童们为了玩耍而反复堆砌又反复拆毁泥房一样，没有完成之时和成就之果，因此说与如实未作矫饰的法性普作我的意义相违背。第四个是：杰，大菩萨，谛听！从普作我中出现的导师圆满报身瑜伽，以取舍的方式开示道，同样眷属们，我所造作或者从普作菩提心自性中产生的诸法，没有好坏取舍，而是如实显现法性，但是等持相
English
Finally, it is determined to practice and meditate on the Middle Way, the union of the two accumulations. Therefore, in order to realize the ultimate fruit, the Middle Way fruit of the union of the two bodies, one strives and has such aspirations. Therefore, this path is contrary to the meaning of the unadulterated, as-it-is nature, the all-creating self, and therefore it shows the fault of not being able to realize the meaning of Ati Dzogchen even in many kalpas. The third is: Jye, great Bodhisattva! All phenomena that appear in this way are not established elsewhere, but are the Dharma-nature manifested from the all-creating self. That is also the Dharma-nature that is actually unadulterated and as-it-is, it is the nature of suchness, so there is no acceptance or rejection, and no effort. The teacher, the complete enjoyment body, prophesied to his retinue that, in the outer tantras, Kriya did not realize that the essence of all phenomena is the unadulterated, as-it-is, the self-nature of primordial liberation. All phenomena of the outer and inner vessels are blessed and purified by mantras and mudras, etc., and the wisdom deity meditated upon through the door of the five manifest enlightenments and other limb rituals or all limbs of the ritual, clearly appears and manifests in front of the self-vow deity. Then, with the illusion of samadhi, in the moment of the action tantra and the complete tantra, or in a moment, offerings, praises, recitations, etc. are made, and afterwards, the deity is requested to descend, and the samadhi is dissolved and gathered into a state of non-objectification. Like this, sometimes meditating and sometimes dissolving alternately, it is like a group of children repeatedly building and repeatedly destroying mud houses for the sake of playing, but there is no time of completion and no fruit of accomplishment, so it is said to be contrary to the meaning of the Dharma-nature, the all-creating self, which is unadulterated and as-it-is. The fourth is: Jye, great Bodhisattva, listen! The yoga of the complete enjoyment body of the teacher, which arises from the all-creating self, teaches the path with acceptance and rejection, and similarly the retinue, all phenomena created by me or arising from the self-essence of the all-creating Bodhicitta, without good or bad, acceptance or rejection, but the Dharma-nature is manifested as it is, but the samadhi sign
Chinese
通过积聚，以供养圣者和利益众生为目标。像这样在修习的过程中，所有的天神和坛城都从大空性如是性中显现，所以要知道显现而无自性，如同水中的月影。最终，将光芒放射等所有三摩地的奇妙现象都收摄于无所缘的境界中安住，这是圆满次第的道。像这样通过生起次第和圆满次第两种方式，期望或希望获得暂时和究竟的一切共同和殊胜的成就。获得成就者，自己的心性本自存在的智慧，本来就安住于天神的体性中，成就的才能和努力者二者无别，从那之中期望获得成就而进行修习，那也是在没有见到超越心的智慧之前，以心的自性，与分别念相关的三摩地进行修习，那只会导致希望和恐惧、努力和成就的疲惫。因此，不会与显示精华菩提心的普贤王如来我相遇。第三，必要有六种：如实的心性，保持原样不作改变，不需要原因和条件去寻找。不需要修习对治的必要。不需要断除和接受、净化和提升的必要。一切从根本上清净，因此不需要努力就能成就的必要。超越一切行为对象，因此能见到各种各样的味道为一体的必要。对于没有证悟无二大圆满的福分者，通过忆念预言，不会积累舍弃佛法的业，也不会产生诽谤的必要。第一，那么在阿底瑜伽的道中，既然说不需要任何因果和努力，那么有什么必要呢？像这样，在大圆满的道中，没有能见和所见，这是普贤王如来我的心之自性，本来就具有远离断除和接受、改造和改变的功德。像这样，不依赖于明觉菩提心的自性、努力因果，本来就现前成佛的伟大功德，现在不需要从其他地方寻找和修行佛果的困难，也不需要依赖于原因和条件，本来就是自生大智慧，轮回和涅槃的一切。
English
Through accumulation, the goal is to make offerings to the noble ones and benefit sentient beings. Like this, during the practice, all the deities and mandalas arise from the great emptiness of suchness, so know that they appear but are without inherent existence, like the moon's reflection in water. Ultimately, all the miraculous phenomena of samadhi, such as the emanation of light rays, are gathered and placed in a state of non-objectification, which is the path of the completion stage. In this way, through the two doors of the generation stage and the completion stage, one hopes or expects to attain all the common and supreme accomplishments, both temporary and ultimate. The one who obtains accomplishments, one's own mind-essence, the self-arisen wisdom, is inherently abiding in the nature of the deity, in which the ability to accomplish and the one who strives are non-dual. To hope to attain accomplishments from that and to practice is also, without seeing the wisdom that transcends the mind, to practice samadhi with the nature of the mind, along with conceptual thoughts, which will only lead to exhaustion from hope and fear, effort and accomplishment. Therefore, one will not meet me, the all-creating king, who shows the essence of bodhichitta. Third, there are six purposes: The mind-essence as it is, kept as it is without alteration, does not require causes and conditions to seek. The necessity of not needing to practice antidotes. The necessity of not needing to abandon and accept, purify and elevate. Everything is pure from the beginning, therefore the necessity of not achieving with effort. Transcending all objects of action, therefore the necessity of seeing various tastes as one. For those without the fortune to realize non-dual Great Perfection, through remembering the prophecy, there is no need to accumulate the karma of abandoning the Dharma, nor will slander arise. First, then in the path of Ati Yoga, since it is said that no cause, effect, or effort is needed, what is the necessity? Like this, in the path of Great Perfection, there is no seer and seen, this is the nature of my, the All-Creating King's, mind, which inherently possesses the qualities of being free from abandoning and accepting, transforming and changing. Like this, the nature of rigpa, bodhichitta, does not depend on effort, cause, or effect, but is inherently endowed with the great qualities of being manifestly enlightened, now there is no need to seek and practice the difficulty of the fruit of Buddhahood from elsewhere, nor is there a need to depend on causes and conditions, as it is inherently self-arisen great wisdom, all of samsara and nirvana.