English
And it is also established as three kinds of wisdom. Some people think that from the perspective of the five characteristics of the nature of awareness, which is originally unborn, the appearance is clear and without discrimination, the nature is without distinction between good and bad, the appearances are unmixed and appear separately, and it has beginningless dominion over everything, the names of the five wisdoms such as the Dharmadhatu wisdom are also established. As it is said in the 'Treasury of Magical Keys': The Dharmata of Bodhicitta, when left uncorrected, is the Dharmadhatu wisdom. Clear and without discrimination, it is the mirror-like wisdom. In the mind there is no distinction, it is the wisdom of equality. Whatever appears, it is the wisdom of observation. The mind controls everything, it is the wisdom of accomplishment. Like this, some people also establish the names of the two, realm and wisdom, from the two aspects of self-nature being unborn and free from elaboration, and the essence being self-illuminating and without cessation. All of these are actually established on the single self-arisen wisdom of the mind itself, the All-Creating King, as it is said. Third, summarizing the main points: Thus, the teachers of the Trikaya Buddhas, in order to suit the minds of their respective disciples, established various different names, but in reality, all of these are established on the one self-arisen wisdom, awareness, and Bodhicitta. Therefore, the objects of establishment are not different, but rather I, the self-arisen essence wisdom Dharmakaya All-Creating King, speak according to the views of different disciples. Therefore, no matter how many ways of expressing names there are, the meaning of all these expressions should be known to be the one nature of the All-Creating Bodhicitta. Thus it is said. In this way, by means of the ten scriptures and reasoning with definitive meaning, the high mountains of the lower vehicle tenets are destroyed, and the view of one's own reality is clearly explained without inversion, so it is explained like a diamond and the essence of the radiant sun. The title of the chapter is the chapter on the Bodhicitta All-Creating King, which shows the self-arisen wisdom, which is the commentary on the fiftieth chapter. ༈ The second meaning, in the three chapters of the collected intention, the first, the Buddha of the meaning of mind itself, without seeking, is spontaneously
Chinese
已经成就。现在就自性成就，显示了无需行于道上的第五十一章，分为二：教示和解释。第一，如是，自生智慧的体性，一切显现皆本初清净，显示了无有任何遮蔽，之后，菩提心普作王说：如此，一切显现之法，无需于心性大圆满的体性中寻觅，本来任运成就，已经成佛，因此，除此之外，没有可以行于道上的，此乃所说。第二，广说分为六：显示了如虚空般的心性，功德任运圆满，无需行于道上。 阐述不行之因。 训示不需行而任运成就之义。 讲述行于不可行之道的过患。 无需成办果，而于心要法性中反复思量。 不领悟勤作者的正直之语所表达的无二意义。 第一分二：三身于心性之性中任运成就之方式，以及显示了最终的行持除此之外别无他法。 第一： 嗟！大菩萨，谛听这不需行于心要菩提心道上的方式。 其中，被称为一切法的心要普作王的我，乃是一切有情之心性，觉性菩提心。 此心要菩提心，乃是三世一切佛陀不需行而本来已到达的大道。 如此，总摄三身的一切佛陀，从何处生起之处，以及安住之所，以及一切佛陀功德所依之基的三者，别无他处，乃是心性自生之智慧觉性菩提心的界中，本来无需寻觅，以自性之方式安住之故。 又是如何之方式呢？如此，法身之所，密严净土之界，报身之所，法性无生之自光，任运密集庄严之刹土，也安住于心要菩提心之界中，或者说除此之外别无他处。 化身之所，天空之界。
English
already accomplished. Now, the fifty-first chapter, which shows that one is self-accomplished from the beginning and that there is no need to walk on the path, is divided into two: the teaching and the explanation. First, thus, the essence of self-arisen wisdom, all appearances are pure from the beginning, showing that there is no obscuration by anything, and then, the Bodhicitta Kunjed Gyalpo said: Thus, all phenomena that appear, without seeking in the essence of the mind itself, the Great Perfection, are spontaneously accomplished from the beginning, and Buddhahood has already been attained, so there is no other way to walk on the path. Second, the detailed explanation is divided into six: showing that the mind itself, like the sky, is spontaneously perfect in its qualities, so there is no need to walk on the path. Stating the reason why one does not go by walking. Instructing on the meaning of spontaneous accomplishment without walking. Explaining the faults of walking on the path where one cannot walk. Since the fruit cannot be accomplished, it is repeated in the essential Dharma nature. Those who strive do not understand the meaning of non-duality with the direct words. The first has two parts: how the three bodies are spontaneously accomplished in the nature of the mind itself, and showing that there is no other ultimate path than that itself. First: O Great Bodhisattva, listen to this way of not walking on the path of the essence of Bodhicitta. Among them, I, who is known as the essence of all dharmas, the All-Creating King, is the nature of the mind of all beings, the awareness of Bodhicitta. This essence of Bodhicitta is the great path that all the Buddhas of the three times have not walked and have already gone from the beginning. Thus, all the Buddhas, who are included in the three bodies, the place from which they arise, and the place where they dwell, and the three bases on which all the qualities of the Buddhas depend, are nowhere else but in the realm of the wisdom awareness of the self-arisen mind itself, because it abides in its own nature without seeking from the beginning. And what is the way? Thus, the place of the Dharmakaya, the realm of Akanishta, and the place of the Sambhogakaya, the self-radiance of the unborn Dharma nature, the spontaneously dense and magnificent realm, also abide in the realm of the essence of Bodhicitta, or there is no other place than this. The place of the Nirmanakaya, the realm of the sky.
Chinese
所有显现为佛土遍布之处，以及那三身佛的宫殿，显现为自然成就之自性，这一切都安住于心性自生智慧、遍及轮涅之大界中，因此，除此之外，没有可以前往成佛之地的途径。第二，正因为佛的境地和处所就是自己的觉性菩提心，所以没有通过其他途径可以到达的道路和安住的处所。为什么呢？因为法界遍布广大，觉性菩提心如同虚空一般。在《智慧虚空等性续》中说：虚空的体性不可执持，法性之体性亦如是。虚空的特性无有来去，法性之体性亦如是。虚空的特性无有聚散，法性之体性亦如是。虚空的特性无有作为寻觅，法性之体性亦如是。虚空的特性无有边际中心，法性之体性亦如是。虚空的特性无有上下，法性之体性亦如是。如上所说，因此，心性自生之智慧如虚空般，除此之外，没有可以通过其他途径到达的地方。例如，想要从虚空中离开，即使在道路上行走，也无法到达没有虚空的地方。第二部分分为两个方面：阐述和解释。第一部分是阐述： 唉，大菩萨，请听我说。像这样，不需要在普作王菩提心的道路上行走的原因是：像这样，如果通过在道路上行走，最终可以到达成佛的境地，那么这就是预言。从普作王我这里产生的导师三身佛，各自引导自己的眷属依次向上或向下行走，这就是名相乘所说的五道和密宗中所说的三道。像这样，通过在这条有次第的道路上行走，就可以到达成佛的境地，这被认为是因果乘行者获得前所未有的新成果的方式，因此，大圆满的法性是无法行走的。
English
All that appears as realms pervaded by the Victorious Ones, and the palaces of the three Kayas, appearing as the spontaneously accomplished nature, all abide within this expanse of mind-essence, self-arisen wisdom, the great all-pervading expanse of samsara and nirvana. Therefore, there is no other way to proceed to the state of Buddhahood. Secondly, since the state and place of Buddhahood is none other than one's own awareness, the mind of enlightenment, there is no path to travel by going elsewhere, nor any place to abide. Why is that? Because the all-pervading great expanse of the Dharmadhatu, awareness, the mind of enlightenment, is said to be like the realm of space. In the tantra, "The Equality of Wisdom and Space," it says: The nature of space cannot be grasped; the nature of reality is likewise. The characteristic of space has no coming or going; the nature of reality is likewise. The characteristic of space has no gathering or dispersing; the nature of reality is likewise. The characteristic of space has no doing or seeking; the nature of reality is likewise. The characteristic of space has no beginning or end; the nature of reality is likewise. The characteristic of space has no above or below; the nature of reality is likewise. As it is taught in these and other verses, therefore, there is no going elsewhere from the expanse of this mind-essence, self-arisen wisdom, which is like space. For example, if one desires to go elsewhere from the expanse of space and travels on a path, one will not reach a place where there is no space. The second part has two aspects: the statement and the explanation. The first is the statement: O great Bodhisattva, listen! Thus, the reason why it is not necessary to travel on the path of the All-Creating Mind of Enlightenment is this: Thus, if by traveling on the path, one eventually reaches the state of Buddhahood, that is a prophecy. The three Kayas of the teacher, arising from me, the All-Creating King, lead their respective retinues gradually upward or downward. This is the teaching of the five paths of the Characteristic Vehicle and the three paths spoken of in the context of Secret Mantra. Thus, it is believed that by traveling on this gradual path, one reaches the state of Buddhahood, which is the way in which those of the Cause and Effect Vehicle believe that the result is newly attained, never before possessed. Therefore, the nature of Dzogchen cannot be traveled.
Chinese
因为与无有之义不符而成为相违，所以不需要行进于大圆满之道。如果行进，也无法到达，如是说。在《龙钦饶绛》中说：阿底昆桑普遍精华之顶，因无勤作而法性安乐广大，期望以努力成就仅是道路的阶梯，如同骑着跛驴绕着海边。由于没有见到原始清净的本性，即使期望也只是徒劳，煤炭的矛枪怎么会变成白色？如是说。第二分为二：以名相乘行进五道而迷途，以密咒乘行进三道而迷途。第一，那么，因果乘的那些法门与大圆满无法行进的道路相违背的情形是怎样的呢？是这样的，名相乘的那些法门，具备四念住、四正断、四神足，具有小、中、大三种资粮道，以及五根和五力的自性所形成的加行道四道，以及八圣道的自性所形成的修道，以及七菩提分的自性所形成见道，以及最终获得果位无学道五道，依靠积累福德和智慧二资粮，断除所取能取烦恼和所知二障，连同习气一起，通过修习达到究竟，证悟诸法，现量见到一切相智，想要获得这样的道路。阿底大圆满，由于已经获得了如是果位佛陀的果位，所以现在无法行进，因为与已经到达的甚深道路不相遇，没有取舍和努力的痛苦，因此，大乐超越勤作之义，现量见到和证悟尚且不说，连名字也不为人所知，因此说是偏离了大圆满之道。第二，同样，作为果乘的法门，由于不是钝根者所能行持的境界，所以被视为非常隐秘，因此从决定秘密金刚乘的道路上所显示的三个道是：显现法身的道路，大空性如是之定的
English
Because it contradicts the meaning of non-existence, it becomes contradictory, so there is no need to proceed on the path of Dzogchen. Even if one proceeds, it is said that one cannot reach it. In Longchen Rabjam it says: Ati Kunsang, the essence of universality, the pinnacle, because of no effort, the Dharma nature is blissful and vast, hoping to achieve through effort is only a ladder on the path, like riding a lame donkey around the seashore. Because there is no time to see the original purity of myself, even if I hope, my own mind will be exhausted, how can a coal spear become white? So it is said. The second is divided into two: straying by traversing the five paths with characteristics, and straying by traversing the three paths with mantras. First, what is the manner in which the vehicles of cause and effect contradict the path on which Dzogchen cannot travel? It is like this, the vehicles of characteristics, with the four mindfulnesses, the four correct abandonments, and the four miraculous legs, have three small, medium, and large accumulation paths, and the four joining paths that are the nature of the five powers and the five strengths, and the path of cultivation that is the nature of the eight noble paths, and the path of seeing that is the nature of the seven branches of enlightenment, and the five paths of no more learning that attain the ultimate fruit, relying on the accumulation of the two accumulations of merit and wisdom, eliminating the two obscurations of grasping and clinging to afflictions and knowledge, together with habitual tendencies, through practice to reach the ultimate, realizing all dharmas, directly seeing the omniscient nature, wanting to obtain such a path. Ati Dzogchen, because it has already obtained the fruit of such a Buddha, it cannot be traveled now, because it does not meet the profound path that has already been reached, there is no suffering of acceptance and rejection, so the meaning of great bliss beyond effort, not to mention directly seeing and realizing, even the name is not known, so it is said to deviate from the path of Dzogchen. Second, similarly, the vehicle of fruit as the path, because it is not the realm of practice for the dull-witted, it is shown to be very secret, so the three paths shown from the path of the definite secret Vajrayana are: the path of manifesting the Dharmakaya, the samadhi of great emptiness as suchness