Chinese
并且，持明的行持续部和行续部中，也有被称为三族金刚持之地。虽然轮涅大集和金刚持之地从其他方面被分别计数，但这里一起显示了。第六是，觉性菩提心，没有作为因的有情状态和作为果的佛陀状态的差别，因为所有从心性中产生的法，所有轮涅、好坏、取舍等等的二元对立，本来就是无二的，在法身明点独一中无别地存在。或者，因为以上所示的地的差别，所有这些本来就是无别的，在菩提心普贤的自性中是唯一的，所以普贤无别之地，由导师普作王我所说。像这样的普贤无别之地，也不是从其他地方寻找，而是本来就存在于自身中，这样说道。龙钦巴尊者说：因为所有这些都无别，故为普贤一体之故，也是无别之地。本来就存在于自身，并且现在就体验之故，大成就普贤，是自生义的成就。这些与四种次第修中的大成就相应而说。第二，行持之地是：因为以上所说的理由，心髓菩提心的自性，法界广大，一切法不需寻找，以任运自成的方式圆满。三世的佛陀们和三界的有情众生，所有这些最初产生也从中产生，现在存在也同样圆满一体地存在于其中，因此，法界菩提心之地，是佛陀和所有有情众生恒常居住和行持之地，所以没有其他行持之地。第三，成就或生起之地是：像这样，通过成就果位佛陀而获得的地的这个和那个，三身的导师们所安立和显示的那些，实际上都无异于菩提心的自性，如上所述。
English
And, in the conduct tantra and action tantra of the Vidyadhara, it is also said that there is the land of the three families of Vajradhara. Although the Chakrasamvara and Vajradhara lands are counted separately from other aspects, they are shown together here. Sixth, there is no difference between the state of sentient beings as the cause and the state of the Buddha as the result in the awareness of Bodhicitta, because all the dharmas that arise from the nature of mind, all the dualities of samsara and nirvana, good and bad, acceptance and rejection, etc., are originally non-dual, and exist indivisibly in the single bindu of Dharmakaya. Or, because all the differences of the lands shown above are originally inseparable, and are one in the nature of Samantabhadra of Bodhicitta, therefore, the teacher, the All-Creating King, I have spoken of the land of Samantabhadra without distinction. Such a land of Samantabhadra without distinction is not to be sought from elsewhere, but is originally present within oneself, it is said. Longchenpa said: Because all these are inseparable, because they are one as Samantabhadra, it is also the land without distinction. Because it is originally present within oneself, and because it is experienced right now, the great accomplishment Samantabhadra, is the accomplishment of the self-arisen meaning. These are spoken in relation to the great accomplishment among the four stages of approach and accomplishment. Second, the land of conduct is: Because of the reasons mentioned above, the essence of the nature of Bodhicitta, the vast Dharmadhatu, in which all dharmas are complete in a spontaneously accomplished manner without seeking, all the Buddhas of the three times and all sentient beings of the three realms, all of them arise from it when they first arise, and now they exist completely and unified in it. Therefore, the land of Dharmadhatu Bodhicitta is the land where all Buddhas and sentient beings constantly abide and act, so there is no other land of conduct. Third, the land of accomplishment or generation is: Thus, the lands attained by accomplishing the fruition of Buddhahood, this and that, all those established and shown by the teachers of the three kayas, in reality, are no different from the nature of Bodhicitta, as mentioned above.
Chinese
因此，所有那些因果乘的行者所说的地，不用从其他地方寻找，而是以本来就压伏的方式安住在精华菩提心上。如是，通过生起和修持法性自生之智慧，显示了这是无需净化的地。章节的名称是：在《普作王菩提心》中，显示了法性大圆满地无需净化的章节，即第四十九章节的注释。༈。第十个意义是，将心性自生智慧无有遮蔽的体性，安立为一切显现皆为原始清净的自性，第五十章分为二：教义和解释。第一，如是，在《普作王菩提心》的地上显示了无需净化之后，普作王菩提心说，内外所摄的一切法都是菩提心无碍之力的显现，是自生智慧，因此，没有能取所取的遮蔽，安立为法性自明的体性。第二分为三：真实宣说自生智慧，以及对于六境所生的识，不以向外看的六种忆念而散乱，执着于能取的念头相续是错误的，以及对一个自生智慧安立多种名称。第一分为九：阿底精要的意义是，法性自生智慧，大安住之基，不依赖于境，显示为本来内住一体。由此，从自性中生起的根识，进入境，是三身眷属的智慧，宣说为外境显现的方式。显示这二者的差别。宣说体性，即基位智慧，超越诸佛的意念、业和习气的方式。显示自生智慧超越念头和思维的方式。显示那本身超越执着于一境的心的缘故，不生于上界等习气。对于光明的智慧生起，没有破立的觉性，自然而然，没有造作和错乱，自生智慧本来就是任运成就，从未分离，因此，从禅定中出来后，不会产生突然的习气等。如是的安住方式，显示为诸佛的意念。五根的显现境，无分别，不迷惑的自性时
English
Therefore, all those grounds spoken of by the proponents of the Vehicle of Cause and Effect, without seeking them elsewhere, abide in the essence, the mind of enlightenment, in a manner that is inherently suppressed. Thus, by generating and cultivating the self-arisen wisdom of suchness, it is shown to be a ground that cannot be purified. The title of the chapter is: From the All-Creating King Bodhicitta, the commentary on the forty-ninth chapter, which shows that the ground of the Great Perfection of Suchness is not to be purified. ༈. The tenth meaning is that the nature of the self-arisen wisdom of mind itself, without obscurations, is established as the nature in which whatever appears is primordially pure, the fiftieth chapter has two parts: the teaching and the explanation. First, thus, after showing that the ground of the All-Creating Bodhicitta is not to be purified, the All-Creating King Bodhicitta says that all phenomena encompassed by the outer and inner are the manifestation of the unobstructed power of the mind of enlightenment, which is self-arisen wisdom, therefore, without the obscuration of grasping and being grasped, it is established as the nature of self-illuminating suchness. The second has three parts: the actual explanation of self-arisen wisdom, and the explanation that the consciousness arising from the six objects, without being distracted by the six recollections of looking outward, clinging to the continuum of grasping thoughts as one's own wisdom is mistaken, and the assigning of many names to one self-arisen wisdom. The first has nine parts: The meaning of Ati essence is that the self-arisen wisdom of suchness, the great abiding ground, does not depend on objects, and is shown as inherently dwelling within as one. From this, the sense consciousness arising from within enters into objects, which is the wisdom of the three bodies and retinue, and is explained as the manner of external appearance. Showing the difference between these two. Explaining how the essence, the wisdom of the ground, transcends the intention, actions, and habitual tendencies of the Buddhas. Showing how self-arisen wisdom transcends thoughts and conceptions. Showing that because it transcends the mind that clings to one object, it does not give rise to the habitual tendencies of being born in higher realms, etc. For the arising of the radiance of wisdom, there is no acceptance or rejection of awareness, which is natural, without fabrication or confusion, self-arisen wisdom is inherently spontaneously accomplished, never separated, therefore, after emerging from meditation, sudden habitual tendencies, etc., do not arise. Such a way of abiding is shown as the intention of the Buddhas. The appearing objects of the five senses, without conceptualization, at the time of unconfused nature
Chinese
由于没有对二元执着的念头，因此显现和心识本身被揭示为无二的智慧。第一部分是： 唉，伟大的菩萨，请听我说，关于法性大圆满的所诠精华，终极的心性自生智慧的状况是如何的。为了让大家听闻，所以劝请大家听闻。 那么，在所有上下部的经文中，一次又一次地提到“智慧，智慧”，那么，这个要表达的真实对象是什么呢？ 就像这样，所谓“智慧”的真实指称对象，原本不依赖于所缘境，而是自明、无碍的体性，是远离能知所知，自知觉性的本体，是光明、无为的，因此是不依赖于任何因缘的自生智慧。 它是原本没有被无明遮蔽，自己认识自己的，并且自然远离了动摇的分别念，因此内在的自住任运成就的智慧，时时刻刻都像自明的阳光一样存在，所以被揭示为远离勤作和修持。 就像与虚空边际相同一样： 无需寻找的觉性原本就是明澈的。 无生，原本就是从初始就产生的。 从自身产生，因此不是从他者产生。 自然成就，因此没有偏颇。 在自明觉性的智慧中， 他者的觉知原本就是空性的。 在任运成就本身中没有方所， 因此明与不明远离方所。 在自生本身中没有原因， 因此所生能生原本就不存在。 在离勤的大智慧中， 超越一切勤作的河流。 自他不明，在虚空的状态中， 境与有境，远离所缘。 什么也不是，原本就是空性。 无有遮蔽的体性是， 无需观看，对一切都是明澈的。 就像这样： 未经造作，原本就是自明的经典。 原本就是觉知，因此是智慧。 原本就是大觉性， 觉性就是大智慧。 不造作，如实觉性的意义， 因为确定，所以是智慧。 就像这样等等所揭示的那样。 第二部分是： 像那样的自生智慧，从它的力量中，外在显现为对境进行分别和辨析的智慧，显现为嬉戏的体性，具有能认知对境的自性，那不是从各个所缘境中产生的，因此不是不依赖因缘的自生，而是随着对境的来去而变化，所缘境
English
Since there is no mind clinging to dualistic grasping, appearance and mind themselves are shown to be non-dual wisdom. The first part is: Alas, great Bodhisattva, please listen, how is the state of mind itself, the self-arisen wisdom, the ultimate essence of the subject matter of the Great Perfection of Dharmata? In order to make everyone listen, they are urged to listen. So, in all the upper and lower scriptures, "wisdom, wisdom" is mentioned again and again, not just once, so what is the real object to be expressed? Like this, the real object of the term "wisdom" is originally independent of the object of focus, but is the nature of self-illumination and unobstructedness, is the self-knowing nature of being separated from the knowable and the knower, is the light, unconditioned, so it is the self-born wisdom that does not depend on any cause or condition. It is originally known by itself without being obscured by ignorance, and is naturally free from fluctuating thoughts, so the inner self-abiding spontaneously accomplished wisdom exists like the self-illuminating sunlight at all times, so it is revealed to be free from effort and practice. Just like being equal to the edge of the sky: The awareness that does not need to be sought is originally clear. Unborn, originally born from the beginning. Born from oneself, therefore not born from others. Naturally accomplished, therefore without bias. In the wisdom of self-illuminating awareness, The awareness of others is originally empty. There is no direction in spontaneous accomplishment itself, Therefore clarity and non-clarity are separated from direction. There is no cause in self-generation itself, Therefore the object to be generated and the generator originally do not exist. In the great wisdom free from effort, Transcend all the rivers of effort. Self and other are unclear, in the state of space, Object and subject, separated from the object of focus. Nothing at all, originally empty. The nature without obscuration is, Without looking, it is clear to all. Like this: Unfabricated, originally self-illuminating scripture. Originally knowing, therefore it is wisdom. Originally great awareness, Awareness is great wisdom. Unfabricated, the meaning of true awareness, Because it is certain, it is wisdom. As revealed by these and so on. The second part is: Like that self-born wisdom, from its power, the external manifestation is the wisdom of distinguishing and discerning objects, manifesting as the nature of play, having the nature of being able to recognize objects, that is not produced from each object of focus, therefore it is not self-born without depending on causes and conditions, but changes with the coming and going of objects, the object of focus.
Chinese
仅仅在没有的时候，那个觉知也不会显现或产生，所以是偶尔的。第三，因为那个缘故，对于没有从因缘产生的自生智慧来说，俱生和遍计的无明二者从来没有遮蔽过，因为本来已经自己认识了自己的本面，是从来没有错乱过的智慧佛陀。因此，所谓的自生智慧，其安立的对境就是它。全知者说：智慧的定义是，因为不错乱地了知本来就有的意义，所以是智慧。自己的自证智所证悟的智慧。因为没有作者，所以是自生智慧。因为不超出它的意义，所以是难以超越的意之智慧。就像这样说的。从自生智慧的体性中，无碍地显现的眷属导师的智慧，外明的体性是：对外五境各自进行观察和分析的明辨作用的智慧。谁对境进行分别和观察的那个智慧，就是明辨作用的智慧。虽然为了适应所化众生的想法而这样区分开来，但在实际上，当作用的智慧外明的觉知显现的时候，显现的基础，纯粹的觉性就安住在自生智慧中。从它的体性中，境相不间断地显现的部分就是作用的智慧。因此，这两者就像镜子和影像一样，虽然显现的方式不同，但体性无别，是自生的自性。全知上师说：这里虽然说自性和作用是不同的，但自性中境相的显现就像镜子中显现影像一样，因为除了唯一的、体性唯一的赤裸觉性之外没有其他，所以在显现的时候，安住在赤裸自性的基础上。安住相似的那个，即使安住，觉性光芒也不会中断，显现的方式是自明的，就像影像一样。显现的赤裸觉知，和像镜子表面一样安住的觉知，自生智慧二者，不是各自独立的，而是无二无别的赤裸明空。在远离戏论、本来清净的自性，法尽的体性上，称之为自生智慧，也就是光明智慧，胜义谛，本来解脱。