English
Since there is no such thing as an unerring reality, do not seek it, but rest in your natural state. The self-arisen wisdom of awareness, from the very beginning, does not conceptually discriminate the objects of grasping and being grasped, and is not moved by karma and afflictions, so there is no need to meditate on the meaning of non-conceptualization. Therefore, the teaching that there is no need for any effort such as view, meditation, vows, etc., is not merely the honest words taught by the Buddhas of the three kayas, but the definitive words of the All-Creating Self, revealing the unconditioned suchness as it is. Therefore, the Dharma-nature Bodhicitta is from the very beginning beyond the realm of cause, effect, effort, and practice, so do not make effort or practice. Its essence is free from elaboration and does not arise from causes and conditions, so do not meditate on it as a Dharma of causal objects. Since it is not born from a cause, there is no fear of being destroyed by harm even if burned in the fire of hell, because it is free from all characteristics of compounded phenomena. Therefore, my essence does not appear anywhere, and although there is no object, it is also free from meditation. Thus it is said. Thirdly, like this, the nature of mind is great bliss, the nature of reality is free from elaboration, in the midst of the vast expanse like the sky, there has never been any elaboration of grasping and conceptualization, therefore, the intention of non-conceptual cessation, the river of meditation of self-abiding nature, the constant samadhi, abides in the midst of the nature of mind, great bliss. Other than that, for the Dharma-nature, free from elaboration, the nature of non-appearance, with awareness focused on one point, do not meditate on the samadhi of non-conceptualization, thus it is taught. Fourthly, Alas! Great-hearted Bodhisattva. As said above, if you do not realize that you are naturally abiding in the nature of non-conceptual equality, but instead meditate again on the great meaning of the Dharma-nature, the original emptiness, then no matter what you meditate on, such as the union of appearance and emptiness, freedom from elaboration, etc., you will not touch the meaning of the Dharma-nature of the All-Creating Self as it is, but will be seized by the disease of effort. Other than that, there is no meaning or result to be obtained, so do not meditate. What is the reason why you do not need to meditate like that? Just like this, the essence of all the phenomena of samsara and nirvana is the awareness Bodhicitta.
Chinese
這就是唯一的，不是除此之外的其他。菩提心是遠離一切能取所取分別念的對境，因此沒有絲毫可修之處。如同上面所說的下乘通過修持各自的道而無法獲得果位，或者不能獲得果位一樣。我，普作王，菩提心，也不會因為修持而得到果位的授記。如龍欽巴尊者所說： 不思之欲乃思之病， 輪迴牢獄深處常遊蕩， 難以醫治墮罪極重大， 因此任何皆不應修持。 如是說。第五，詞義分二：開示和解釋。第一： 嗟！大菩薩，觀看、領悟我，導師普作之義。其中，我的自性，覺性自生之智慧，是諸法之普作精華，菩提心。也就是說，因為是由普作菩提心所作，所以諸法的一切自性，也是由普作菩提心本身的自性所作。 第二：那麼，對於諸法的一切作者，稱之為普作菩提心，這其中的意義是什麼呢？如此，所謂「普」，是指包含三身之導師、三世之佛陀、三界之有情等一切法，是所作諸法的總稱。所謂「作」的意義是，精華自生之智慧，已經做了上面所說的一切法，因此是指誰是作者。所謂「菩提」的意義是，自生智慧的自性，本來就沒有生，原始清淨，遠離戲論，因此是無法在任何邊際上執取的意義。所謂「心」的意義是，任運成就光明之智慧本身，是諸法的一切精華，是散發的基礎，因此是成為精華，並且一切法都聚集和包含在它的界限中，所以才這樣稱呼。所謂「心」，是指覺性自生之智慧本身，在一切時中，心性都安住在光明的本質中，從中無礙地顯現一切。
English
This alone is it, not something other than that. Since Bodhicitta is free from all objects of grasping and clinging to duality, there is not even a speck of something to meditate upon. Just as the lower vehicles mentioned above do not attain results by meditating on their respective paths, or are unable to attain results, so too, I, the All-Creating King, Bodhicitta, do not prophesy that results will be attained by meditating and practicing. As Longchenpa said: The desire for non-thought is the disease of thought, Wandering constantly in the depths of the prison of samsara, Difficult to cure, the transgression is extremely great, Therefore, one should not meditate on anything at all. As it is said. Fifth, the meaning of the words has two parts: the teaching and the explanation. First: O Great Bodhisattva! Look at and realize the meaning of me, the teacher, the All-Creator. Therein, my nature, the self-arisen wisdom of awareness, is the essence of all things, the All-Creating Bodhicitta. That is to say, since it is made by the All-Creating Bodhicitta, the nature of all things is also made by the very nature of the All-Creating Bodhicitta. Second: Then, what is the meaning of calling the maker of all things the All-Creating Bodhicitta? Thus, "All" refers to all the phenomena included in the teachers of the three bodies, the Buddhas of the three times, and the sentient beings of the three realms, and is explained as the totality of the phenomena that have been made. The meaning of "Creating" is that the essence, the self-arisen wisdom, has made all the phenomena mentioned above, and therefore it indicates who is the maker. The meaning of "Bodhi" is that the nature of the self-arisen wisdom is originally unborn, primordially pure, and free from elaboration, so it is the meaning of being unable to be grasped at any extreme. The meaning of "Citta" is that the spontaneously accomplished, clear light wisdom itself is the essence of all things, the basis of emanation, and therefore it has become the essence, and all things are gathered and contained within its realm, so it is called that. "Mind" refers to the self-arisen wisdom of awareness itself, which at all times abides in the essence of clear light, from which everything manifests without obstruction.
Chinese
章节名。普贤行愿王续中，关于大圆满的见解，在无修的自性中开示之第四十五品释。 ༈ 第六个意义，心性从原始以来本体空性的意义上，安立无所守护和守护者二者的意义之第四十六品，分为二：总说和广说。 初者：如是阿底大圆满的见解，在无修中开示之后，普贤行愿王对大圆满的实相，法性自生之智慧，由于无所守护和守护者二者，所以无誓言可守护，如是宣说。 二者广说分三：如实的心性自生之智慧，开示超越守护界限之本体；遮破下乘有守护界限者；开示阿底瑜伽任运成就之密意。 初者分二：意义的本体和名称的异名。 初者： 嗟！大菩萨谛听！ 如此大圆满的誓言在无守护中开示，即是普贤菩提心的自性。 原因是，那是从原始以来，从任何因缘也不产生的实相，自生之智慧，远离一切戏论之自性。 从无生灭的能量中，作为生起的幻化，显现的轮涅情器之诸法，虽然作为境的相而显现，但实际上境的相，都是普贤菩提心自己的自性，如此显现却无自性，是离戏平等性。 仅仅是如此开示，除此之外，作为能取所取相的法成立，微尘许也不存在。 所以，对于如是之诸法，不作好坏取舍等分别，无有可舍可取地安住。 为什么呢？因为诸法全部是菩提心的自性，是超离分别之境，所以是远离誓言守护界限的。 二者：如是大圆满的誓言无守护之意义，彼即是菩提心一之自性，意义上无有差别，仅仅是名称的异
English
Chapter Title: Explanation of the Forty-Fifth Chapter from the All-Creating King Mind of Enlightenment, Which Teaches the View of the Great Perfection as Being in the Nature of Non-Meditation. ༈ The sixth meaning, the forty-sixth chapter establishing the meaning that mind itself is without essence from the beginning, in the sense that there is neither something to be protected nor a protector, has two parts: a summary and a detailed explanation. The first is: Thus, after the view of Ati Great Perfection has been taught as non-meditation, the All-Creating King Mind of Enlightenment declared that since the reality of the Great Perfection, the self-arisen wisdom of the nature of reality, is not established as something to be protected and a protector, there is no samaya to be protected. The second, the detailed explanation, has three parts: showing the essence of the self-arisen wisdom of mind itself as being beyond the limits of protection; refuting those of the lower vehicles who have limits of protection; and showing the intent of Ati Yoga as being spontaneously accomplished. The first has two parts: the essence of the meaning and the enumeration of names. The first is: O Great Bodhisattva, listen! Thus, the teaching that the samaya of the Great Perfection is without protection is the very nature of the All-Creating Bodhicitta. The reason is that it is the very nature of self-arisen wisdom, the reality that has not arisen from any cause or condition since the very beginning, and is free from all elaboration. From the energy of non-arising and non-ceasing, the various phenomena of existence and non-existence, containers and contents, appear as manifestations of arising, but in reality, those appearances of objects are the very nature of the All-Creating Bodhicitta itself. Although they appear in this way, they are without nature, free from elaboration, and are equality itself. It is merely taught as such, but apart from that, there is not even a particle of phenomena established as objects of grasping and grasper. Therefore, one should not think of such phenomena as good or bad, accepting or rejecting, but should remain without rejection or acceptance. Why? Because all phenomena are the very nature of Bodhicitta, beyond the realm of thought, and therefore free from the limits of samaya protection. The second is: Thus, the meaning of the Great Perfection's samaya as being without protection is the very nature of the one Bodhicitta, and although there is no difference in meaning, it is merely an enumeration of names.
Chinese
如果从“无”的反面来区分，则有四种誓言。即，对于任何事物都不执著于实物和相状，并且视法为恶而舍弃，或者视某些为善而接受，像这样没有取舍之方和守护之数等，是为“无”之誓言；对于法性离边的自性，没有任何关于有无、是非、真假、取舍等的执著，一切取舍都融入平等性中，是为“平等”之誓言；对于轮涅、自他、善恶等一切，都没有取舍，而与菩提心一味的体性无别，是为“唯一”之誓言；因为证悟了法性的意义，从不毁坏或未毁坏誓言中解脱，并且一切功德不求而任运成就，所以说是“任运成就”之誓言。这些都是从智慧的自性如是安住中，自然远离了所有需要通过取舍和努力来守护的戒律， 噶饶多吉说： 远离方和所守护， 是为“无”之誓言。 对于是非有无真假之， 执著远离是“平等”。 轮涅自他善恶中， 无别“唯一”之誓言。 从自性安住毁坏中解脱， 不求任运圆满是本成。 第二，有四种：即声闻、独觉，菩萨，外道三种，以及内道二者的守护界限的破斥。第一种又分二：通过教证和论述来引证，以及对此进行破斥。第一，像这样安住于无需守护的四种誓言自性的普贤菩提心我所生的导师三身，对各自的眷属，从取舍的角度，宣说了所守护的类别。首先，化身导师以慈悲加持并调伏了外道断见派的四种群体，并施予别解脱戒律的眷属是：依靠在家方面的有居士父母二人，依靠出家方面的有比丘父母二人，这四众如果从内部来区分，则有别解脱七众，或者加上八关斋戒则有八众，他们所要守护的戒律是这样的：
English
If we differentiate from the opposite of "non-existence," there are said to be four types of samaya. That is, not grasping at objects and characteristics in any place, and abandoning dharma by viewing it as evil, or accepting some as good, like this, there is no aspect of acceptance and rejection and no number of things to be protected, etc., this is the samaya of "non-existence"; for the nature of dharmata that is free from partiality, there is no grasping at all about existence and non-existence, right and wrong, truth and falsehood, acceptance and rejection, etc., all acceptance and rejection merge into equality, this is the samaya of "equality"; for all of samsara and nirvana, self and other, good and bad, etc., there is no acceptance and rejection, and it is inseparable from the nature of the one bodhicitta, this is the samaya of "oneness"; because the meaning of dharmata is realized, one is liberated from the breaking or non-breaking of samaya, and all qualities are spontaneously accomplished without seeking, therefore it is said to be the samaya of "spontaneous accomplishment." These are all naturally free from all the vows and precepts that need to be protected by acceptance and rejection and effort, from the nature of wisdom abiding as such. Garab Dorje said: Free from sides and what to protect, Is the samaya of "non-existence." Free from grasping at right and wrong, existence and non-existence, truth and falsehood, Is "equality." In samsara and nirvana, self and other, good and bad, Undifferentiated, the samaya of "oneness." Liberated from the breaking of the abiding nature, Unsought, spontaneously perfect, is primordially accomplished. Secondly, there are four: the Shravakas and Pratyekabuddhas, the Bodhisattvas, the three types of externalists, and the refutation of the protective boundaries of the two internalists. The first has two parts: citing the scriptures and explanations, and refuting them. First, the Teacher, the three kayas born from me, the all-creating bodhicitta, who abides in the nature of the four types of samaya that do not need to be protected in that way, proclaimed the categories of things to be protected from the perspective of acceptance and rejection to their respective retinues. First, the Teacher, the Nirmanakaya, blessed and subdued the four groups of nihilistic extremists with compassion, and the retinue who were given the Pratimoksha vows are: the two lay parents who rely on the lay aspect, and the two monastic parents who rely on the monastic aspect, these four groups, if divided internally, have the seven groups of Pratimoksha, or if the eight-fold Upavasatha vows are added, there are eight, and the vows that they must protect are as follows: