Chinese
被教导说“是的”是指：这样，所有出现的念头，都像是从心性自生智慧的一个力量中显现出来一样。有些人认为好就接受，有些人认为坏就抛弃，通过这种方式，无论多么努力地守护誓言，也无法守护。为什么呢？因为心性自身的力量显现是自己心的法性，即使阻止也无法阻止。实际上，因为自生智慧的自力无碍显现，所以念头和烦恼没有成立为具有自相的法，因此无法通过取舍好坏来守护。如《十部经》中所说： 没有取舍的行为是， 心性大圆满中， 显现法和世间的法， 一切都是菩提心， 心性智慧的行为中， 这个取这个舍完全没有。 第三个是，被教导说“唉！大圆满的事业无法寻找”是什么意思呢？在大圆满的道中，心性自生智慧是本来空性、无为的自性，因为从根本上超越了因果、勤奋和努力的范畴，所以有什么事业呢？不像下乘那样，依靠火供、佛塔、咒语和禅定等行为，希望获得暂时和究竟的果报，即所有想要的成就。大圆满不希望依靠因的努力来获得果，因为在心性自生智慧中，所有事业都是本来任运成就的，所以被教导说昆吉嘉波的事业无法寻找。如《大虚空》中所说： 如果想要成就一切法， 就不要修习想要的念头。 想要的心， 是不取一切，是舍弃。 这是超越因果的缘故， 想要果不修因。 安住于不分别的自性而成就。 舍弃一切想要的禅定， 从禅定中执着于想要， 想要不是真实的， 真实是无法执取的。 一切所作的事业， 不寻找，任运成就而修。
English
The teaching that "it is" means: Like this, all thoughts that arise seem to arise from the power of the self-originated wisdom of mind itself. Some are seen as good and accepted, while others are seen as bad and rejected. No matter how much effort is put into protecting the samaya in this way, it cannot be protected. Why? Because the unobstructed appearance of the power of mind itself is the nature of one's own mind, and even if it is blocked, it cannot be stopped. In reality, since the self-power of self-originated wisdom appears unhindered, thoughts and afflictions do not exist as phenomena established with their own characteristics, so they cannot be protected by accepting and rejecting good and bad. As it says in the "Ten Sutras": Action without acceptance or rejection In the Great Perfection of mind itself, The appearance of dharma and worldly dharmas, All are the mind of enlightenment, In the action of the wisdom of mind itself, There is no taking this or rejecting that. The third is, what does it mean to be taught that "Alas! The activity of the Great Perfection cannot be sought"? In the path of the Great Perfection, the self-originated wisdom of mind itself is of a nature that is primordially empty and unconditioned. Since it is inherently beyond the realm of cause and effect, effort and striving, what activity is there? Unlike the lower vehicles, which rely on performing actions such as fire offerings, stupas, mantras, and samadhi, hoping to obtain all desired accomplishments that become temporary and ultimate results, the Great Perfection does not have the desire to obtain results by relying on the effort of causes. Because in the self-originated wisdom of mind itself, all activities are spontaneously accomplished from the beginning, it is taught that the activity of the All-Creating King cannot be sought. As it says in "The Great Sky": If you want to accomplish all dharmas, Do not cultivate the mind of wanting. That mind of wanting Is not taking anything, it is abandoning. This is because it transcends cause and effect, Wanting results does not cultivate causes. It is accomplished by abiding in non-conceptual nature. Abandon all samadhi of wanting, From samadhi, grasp at wanting, Wanting is not true, Truth cannot be grasped. All actions that are done, Without seeking, are accomplished by spontaneous perfection.
Chinese
正如所说：“寻求任运成就之物，并非由作为而成就，而是无作本来任运成就。”第四，大圆满如何阐述菩提心之道不可行？答：唉！三世诸佛与三界一切众生，所行之处、所至之处，皆是趋入菩提心之道，除此之外，再无其他可行之处。因此，诸佛与一切众生，皆已于菩提心中本来无二地安住。以此缘故，自之觉性，以菩提心于自心上行道，实无所至。此乃因能行与所行二者皆不成立，且觉性菩提心之地上，诸佛与一切众生本来安住之故。如是说道：菩提心乃一切之大道，此外别无，此乃自性安住。又说：佛陀真身与境界，即是菩提心。此外无有可行之路与可至之处，以行路无法到达虚空之路。自心离戏论，乃法界之体性，于离戏论中，一切佛陀皆安住。故不应于道上行走。自心无有遮蔽，虚空自性光明，于此三世一切佛陀皆安住。故不应于道上行走。如是等等所开示。第五，如何阐述于普贤王如来所教化的阿底大圆满之有情众生而言，一切之源——菩提心之地上无可修习？答：轮回与涅槃所摄持之一切法，皆是从中生起之界，即此心髓菩提心之地上，三世诸佛与三界一切众生本来安住，且无有动摇。如今，若欲于此地上新修而得，此乃具有因果勤作之有情众生之境地。以于自心上修习、行道而矫正，亦不能调伏。如是说道：菩提心之自性，乃法界之宫殿。三世一切诸佛，以及三界一切众生，皆于广大心之
English
As it is said, "That which is spontaneously accomplished by seeking, is not accomplished by doing; it is spontaneously accomplished from the beginning without doing." Fourth, how does Dzogchen teach that the path of Bodhicitta is not to be traversed? Answer: Alas! All Buddhas of the three times and all sentient beings of the three realms, wherever they go and wherever they reach, are places that have become the path of the essence of Bodhicitta. Therefore, there is no other place to go. For that reason, all Buddhas and sentient beings have already abided in the state of non-duality in Bodhicitta from the beginning. For this reason, one's own awareness, with Bodhicitta traversing the path on one's own mind, is said to have no destination, because the object to be traversed and the traverser are not established as two, and because all Buddhas and sentient beings have abided from the beginning on the ground of awareness Bodhicitta. Thus it is said: Bodhicitta is the great path of all; there is no other, this is the natural state. And: The actual Buddha and the realm are Bodhicitta. There is no path or place to go elsewhere; by traversing, one does not reach the path of the sky. One's own mind, free from elaboration, is the essence of the Dharma realm; in that freedom from elaboration, all Buddhas abide. Therefore, do not traverse the path. One's own mind, unobscured, the nature of the sky is clear; in that, all Buddhas of the three times abide. Therefore, do not traverse the path. As taught by these and others. Fifth, how does the teaching that there is nothing to be trained on the ground of the all-creating Bodhicitta, as taught by Samantabhadra to those who have become disciples of Ati Dzogchen? Answer: All phenomena encompassed by samsara and nirvana are the essence from which they arise, that is, on this ground of the heart essence Bodhicitta, all Buddhas of the three times and all sentient beings of the three realms have abided from the beginning and are immovable. Now, those who desire to attain it by newly training on the ground are those of the causal, effort-making vehicles. By training and traversing on one's own mind, it will not become tamed by correction. Thus it is said: The nature of Bodhicitta is the palace of the Dharma realm. All Buddhas of the three times, and all sentient beings of the three realms, are in the vast mind of
Chinese
因此，那里什么也不存在。它是一切的基础和处所。它无有分离地存在于那里。无需在那里学习和修行。如果在那里学习和修行，那就是在矫正自己的心。矫正无法改变自己的心。正如所说的那样，由于这个原因，无需修行，本自具有的法性菩提心，如果对此进行遮蔽的清除等矫正，那么由此成就的教证，全知国王我没有宣说。就这样。第六个是，此外，在大圆满的道中，自生智慧的心性，不住于任何对境，远离一切思虑分别，因此安住于无分别的平等性中，这是如何宣说的呢？就像这样，六识的对境，无论显现何种形象，也并非由其他所成，而是本来自生智慧的心性的力量所显现。至尊金刚光芒续中说：四大和五大，也被说是菩提心性。内外、方向和部分，轮回、涅槃，显现为因和果，佛、有情、男女，颜色、形状、处所和种姓，原因、阴阳、特征，显现为相，无论存在什么，那即是菩提心性，不是从他处而来，也无需寻找。如是说。因此，对于自生智慧本身来说，没有一个可以从智慧之外去认识和理解的对境，并且自生智慧本身也无法认识自己，因为能认知和所认知并非是不同的。因此，说智慧不住于对境。如是说。章节的名称是：从普作王菩提心中，宣说一切法的根本即是普作的章节，第四十八章的解释完毕。༈ 第九个意义，将心性安立于一切的法界自成珍宝处，第四十九章分为二：教义和解释。第一是：如是，由于普作菩提心的自性是一切法的根本，因此，从宣说无需通过观修等努力来成就，到菩提心普作
English
Therefore, there is nothing that does not exist there. It is the basis and place of all things. It abides there without separation. There is no need to study and practice there. If you study and practice there, it is to correct your own mind. Correction cannot change your own mind. As it is said, for this reason, there is no need to practice. The nature of reality, which is inherently present, the Bodhicitta, if you make corrections such as clearing away obscurations, then the teachings accomplished by this, the all-knowing King, I have not taught. That's it. The sixth is, furthermore, in the path of the Great Perfection, the self-arising wisdom of mind itself does not fixate on any object, and is free from all thoughts and discriminations, therefore it abides in the equality of non-discrimination. How is this taught? Like this, whatever form appears to the objects of the six consciousnesses, it is not accomplished by anything else, but is the self-arising power of the self-arising wisdom of mind itself. In the glorious Vajra Light Tantra it says: The four great elements and the five elements are also said to be the nature of Bodhicitta. Outer and inner, directions and parts, samsara and nirvana, appearing as cause and effect, Buddhas, sentient beings, male and female, color, shape, place and caste, cause, hermaphrodite, characteristics, whatever appears as a sign, whatever exists, that is the nature of Bodhicitta, it does not come from elsewhere, nor does it need to be sought. Thus it is said. Therefore, for self-arising wisdom itself, there is no object to be known and understood other than wisdom, and self-arising wisdom itself cannot know itself, because the knower and the known are not different. Therefore, it is said that wisdom does not fixate on an object. Thus it is said. The title of the chapter is: From the All-Creating King Bodhicitta, the chapter that explains that the basis of all dharmas is the All-Creating itself, the explanation of the forty-eighth chapter is complete. ༈ The ninth meaning, establishing mind itself in the spontaneously accomplished jewel place of the Dharmadhatu of all things, the forty-ninth chapter has two parts: the teaching and the explanation. The first is: Thus, since the nature of the All-Creating Bodhicitta is the basis of all dharmas, therefore, from teaching that there is no need to accomplish through effort such as view, meditation, and action, to the Bodhicitta All-Creating
Chinese
国王说：因为轮回和涅槃的一切都存在于我，一切造就者菩提心中，所以一切造就者本身就是轮回和涅槃一切的无修习的唯一共同基础。第二，广说分为四部分：以心性法界之地存在一切之理，以及以不能被改造之理，以广大心之总的方面来显示，总的显示地之教义，以及通过生起、行为、成就的地之教义的分别解说，显示在地上修习的过患，总的显示，以及通过分别解说，显示心性自生之智慧中，地之意趣自然成就之理。第一部分是：奇哉，大菩萨！导师一切造就者国王我本身，就是轮回和涅槃一切法，一切最初从何处生起之处，以及现在显现之自性，因此菩提心的自性安住于一切法的精华中。如《十经》中说：显现和存在中所说的法，一切显现的现象，一切都汇集于此生起之处，此乃显现存在的精华，此精华菩提心中，一切汇集和生起，因此精华是菩提心。如是所说。菩提心的自性是广阔无边、无偏颇的大智慧，或离戏论法界之宫殿。因此，三世的一切佛和三界的一切众生，普贤法界未作汇集，如虚空般广阔的广大，精华菩提心之处，没有不住留的，一个也没有。轮回和涅槃一切安住之处和所依赖的地基，就是一切造就者菩提心本身。轮回和涅槃一切本来自性无别，法性菩提心之广大普贤法界，三世无有迁变而安住。因此，精华菩提心之地，轮回和涅槃一切本来自性安住，因此现在无需修习和行进的努力。如果精华菩提心之地，修习了遮蔽次第的地，从而实修了从上往上行进的努力，那么
English
The king said: Because all of samsara and nirvana exist within me, the All-Creating enlightened mind, therefore the All-Creator himself is the sole common ground of all samsara and nirvana, devoid of cultivation. Secondly, the extensive explanation has four parts: (1) showing how all things abide in the ground of the essence of mind, and how it cannot be altered, through the general nature of the vast mind; (2) a general presentation of the ground and path; (3) explaining in detail the ground and path of generation, conduct, and accomplishment, thus showing the faults of cultivating the ground; (4) showing how the intention of the grounds is spontaneously accomplished in the self-arisen wisdom of mind-essence, through general and detailed explanations. The first is: O great bodhisattva! I, the teacher, the All-Creating King, am the source from which all phenomena of samsara and nirvana arise, and the nature of what appears now. Therefore, the essence of bodhicitta abides as the heart of all phenomena. As it says in the Ten Sutras: "The phenomena spoken of in appearance and existence, all that manifestly appears, all gather in this source. This is the essence of appearance and existence. In this essence, bodhicitta, all gather and arise, therefore the essence is bodhicitta." Thus it is said. The nature of bodhicitta is the vast, impartial great wisdom, or the palace of the dharmadhatu, free from elaboration. Therefore, there is not a single one of all the Buddhas of the three times and all the sentient beings of the three realms who does not abide in that place of the vast, uncompounded expanse of the essence of bodhicitta, like the all-pervading sky. This All-Creating enlightened mind itself is the place of abode and the ground of reliance for all of samsara and nirvana. Since all of samsara and nirvana are primordially inseparable, the vast, all-encompassing space of the dharmata, bodhicitta, abides without change in the three times. Therefore, since all of samsara and nirvana have primordially abided in that ground of the essence of bodhicitta, there is no need for effort in cultivation and progression. If one were to cultivate the grounds of obscuration on that ground of the essence of bodhicitta, and thus exert effort to progress from higher to higher,