Chinese
所有一切的自性是自生智慧一者的体性。为了使所化众生对那自生智慧生起诸如是法之精要的信解等五种信解，而归纳为五部经论来宣说，实际上并非存在自生智慧一者自性之外的他法。第三，以上所说的五十部经论之外的其余七部，是由确定阐释那些经论意义的七品来显示的。它们是如何确定阐释的呢？由一品，即第五十四品，显示了根本续五十七品是如何区分的基础；由一品，即第五十七品，显示了对眷属的教诲和教法的交付；以及由五品也显示了五部经论各自的五种必要。也就是，第十六品显示了显现的必要，第五十五品显示了确定的必要，第七品显示了超越因果的必要，第四十三品显示了无为圆满的必要，以及第四十二品显示了决定的必要。总之，如是所说的根本续五十七品，是为了使根器极佳者仅凭听闻就能解脱，而以言词象征性地显示自生智慧一者的体性。如《啦朵秘密轮》中所说： “嗟！大菩萨谛听！所说的根本续五十七品，也是以言词显示自生智慧的经论。菩萨当于自生智慧一者中啦朵。”如是宣说。第二，确定次第的差别有五：显现，不误确定，超越因果，无为圆满，以及决定的十部经论的确定次第的差别。第一，显示了如是五十部经论的意义次第是如何的差别，是这样，对于阿底大圆满的所化众生，根器极佳者们，首先为了使他们现见法性实相之义，也宣说了显现一切法为法性菩提心体性的十部显现经论。第二，对于如是宣说是否正确而生起信解确定
English
The nature of all things is the essence of the one self-born wisdom. In order to generate five kinds of faith in the disciples, such as believing that the self-born wisdom is the essence of the Dharma, it is summarized into five tantras and sutras to explain, but in fact, there is no other Dharma outside the nature of the one self-born wisdom. Third, the remaining seven of the fifty tantras and sutras mentioned above are shown by the seven chapters that specifically explain the meaning of those tantras and sutras. How do they specifically explain it? One chapter, namely the fifty-fourth, shows the basis for how the fifty-seven chapters of the root tantra are distinguished; one chapter, namely the fifty-seventh, shows the instruction to the retinue and the entrustment of the teachings; and five chapters also show the five necessities of each of the five tantras and sutras. That is, the sixteenth chapter shows the necessity of manifestation, the fifty-fifth shows the necessity of certainty, the seventh shows the necessity of transcending cause and effect, the forty-third shows the necessity of effortless perfection, and the forty-second shows the necessity of determination. In short, the fifty-seven chapters of the root tantra that are spoken of in this way are said to symbolically represent the essence of one's own wisdom in words for the sake of liberating those with the best faculties by merely hearing them. As it is said in the Secret Wheel of Lalo: "Alas! Great Bodhisattva, listen! The fifty-seven chapters of the root tantra that are spoken of are also the tantras and sutras that show self-born wisdom in words. The Bodhisattva should Lalo in the one self-born wisdom." Thus it is taught. Second, there are five differences in determining the order: manifestation, unerring certainty, transcendence of cause and effect, effortless perfection, and the difference in determining the order of the ten tantras and sutras of determination. First, it shows the difference in how the order of meaning of the fifty tantras and sutras is. It is like this: for the disciples of Ati Dzogchen, those with the best faculties, first, in order to make them see the meaning of the true nature of reality, the ten tantras and sutras of manifestation that manifest all dharmas as the essence of the nature of Bodhicitta are also taught. Second, to generate faith and certainty about whether such teachings are correct or not.
Chinese
为了消除对于意义理解与否的疑惑，因此也宣说了十部不谬确定的经文。第三，当如是了悟一切法皆为普作王之自性，心性本来自生之智慧时，为了显示那自生之智慧完全不依赖于因缘、勤作，不需要取舍因果，因此也宣说了十部超越因果的经文。第四，如是普作王之自性，超越一切因果之自生智慧，其体性如虚空，行境超越一切，功德皆为不求而本自具足，因为这个理由，为了显示什么事都不用做，因此也宣说了十部无作圆满的经文。第五，为了使那样的超越作为、勤作的普作王之自性，心髓自生之智慧，无碍显现成为其自性的所有法，并介绍其无二之体性而作决定，因此也宣说了十部作决定的经文。第三，决定必要之理分二：宣说和解释。第一，如是宣说五组五部经文，其意义的必要有五种，这是简略的宣说。第二，广说分五：以必要和最极必要二者所显现的经文；以必要和最极必要二者所不谬确定的经文；以必要和最极必要二者所超越因果的经文；以必要和最极必要二者所无作圆满的经文；以及宣说具有理由的十部经文，以决定这些经文的实相。第一，那么这五个意义的必要是什么呢？像这样，宣说显现心髓自生智慧之法性的十部经文有什么必要呢？如是宣说，便有了能直接见到一切显现之法的自性，法性菩提心之体性的必要。如是若能不谬地直接见到法性的意义，那么如是见到的
English
To eliminate the doubt of whether the meaning is understood or not, ten sutras of unerring certainty are also taught. Third, when all dharmas are realized as the nature of the All-Creating King, the mind itself is spontaneously self-arisen wisdom, in order to show that the self-arisen wisdom does not depend on causes, conditions, effort, or accomplishment, and that there is no need to accept or reject cause and effect, ten sutras of transcendence of cause and effect are also taught. Fourth, the nature of the All-Creating King, the self-arisen wisdom that transcends all causes and effects, its essence is like the sky, its realm of activity transcends all, and all its qualities are spontaneously perfect without being sought. For this reason, in order to show that nothing needs to be done, ten sutras of effortless perfection are also taught. Fifth, in order to make all the dharmas that have become the nature of the All-Creating King, which transcends such action and effort, the heart essence of self-arisen wisdom, appear clearly and without obstruction, and to introduce its non-dual essence and make a determination, ten sutras of determination are also taught. Third, there are two aspects to determining the necessity: teaching and explaining. First, thus teaching the five sets of five sutras, there are five kinds of necessity of meaning, which is a brief teaching. Second, the detailed explanation is divided into five: the sutras that manifest through necessity and ultimate necessity; the sutras that unerringly determine through necessity and ultimate necessity; the sutras that transcend cause and effect through necessity and ultimate necessity; the sutras that perfect without action through necessity and ultimate necessity; and the teaching of ten sutras with reasons to determine the reality of these sutras as they are. First, what are these five necessities of meaning? Like this, what is the necessity of teaching the ten sutras that manifest the dharma nature of the heart essence of self-arisen wisdom? By teaching in this way, there is the necessity of directly seeing the nature of all phenomena that appear, the essence of the dharma nature of bodhicitta. If one can directly see the meaning of the dharma nature without error, then what is seen in this way
Chinese
具有贤善根器者，对于见解的修习，行为的取舍，誓言的守护，道路的行进等等，以十种自性，不需要在道上勤奋修持，也具有最究竟的必要。第二，宣说了十三部经论，确定无误地指示了法性的意义。对于无误的意义，消除怀疑的分别念，对一切法皆为菩提心的自性生起信心的定解，具有这样的必要。像这样，一切法皆为自性本然的智慧，本来成佛的意义，无误地获得信心的现证，因此，不再需要通过努力以果位新证佛陀，具有这样的最究竟的必要。第三，一切法皆为自性本然的智慧的自性，没有成立为因果二者，因此，对于任何因缘都不依赖，宣说了十部经论，对于因果的取舍之理，不需要勤奋修持的功德或必要存在。像这样，不需要勤奋和修持的补特伽罗，对于无为之义不勤奋，安住于无为安乐之地，具有最殊胜的必要。第四，对于心性自性本然的智慧，一切功德不依赖于作为、造作和勤奋，不需寻找自然圆满的十部经论的指示，对于不作任何勤奋修持，自性任运成就的功德，证悟为本来具足圆满，具有这样的必要。像这样，对于不依赖作为、造作和勤奋，一切功德自性圆满的证悟的必要，再次，具有殊胜根器者，在自生智慧的虚空中，轮回涅槃的一切法平等融摄，远离偏袒而安住，因此，成办二利的事业一切本来任运成就，证悟这样的必要，也具有最究竟的必要。第五分为二，总的指示决定性的经论，详细解释经文根本。第一，像这样，从确定一切法为普作菩提心的自性的十部经论的指示中，三世诸佛和三界有情，以及显有世间器情所摄的一切，都是普
English
Those with fortunate karma, regarding the practice of view, the acceptance and rejection of conduct, the keeping of vows, the progress on the path, and so on, with ten natures, do not need to strive on the path, and also have the ultimate necessity. Second, thirteen sutras and shastras are taught, which definitively and unerringly indicate the meaning of the nature of reality. Regarding the unerring meaning, eliminating the conceptual thoughts of doubt, and generating the certainty of conviction that all phenomena are the nature of bodhicitta, there is a need for this. In this way, all phenomena are the self-existing wisdom of mind itself, the meaning of being primordially enlightened, unerringly obtaining the direct realization of faith, therefore, there is no longer a need to newly attain Buddhahood through effort and result, there is such an ultimate necessity. Third, all phenomena are the nature of one self-existing wisdom, not established as two, cause and effect, therefore, not relying on any causes and conditions, ten sutras and shastras are taught, regarding the way of accepting and rejecting cause and effect, there is the merit or necessity of not needing to strive. In this way, the individual who does not need to strive and practice, does not strive for the meaning of non-action, and abides in the place of effortless bliss, possessing the supreme ultimate necessity. Fourth, for the self-existing wisdom of mind itself, all qualities do not depend on action, effort, and striving, without seeking, the indication of ten sutras and shastras that are spontaneously perfect, without doing any striving or practice, the qualities of self-existing spontaneous accomplishment, realizing that they are primordially complete, there is such a necessity. In this way, regarding the necessity of realizing that all qualities are naturally perfect without depending on action, effort, and striving, again, the individual with excellent fortune, in the space of self-arisen wisdom, all phenomena of samsara and nirvana are equally integrated, abiding free from partiality, therefore, all the activities of accomplishing the two benefits are primordially spontaneously accomplished, realizing such a necessity, also has the ultimate necessity. Fifth, there are two parts: generally indicating the definitive sutras and shastras, and explaining the root sutra in detail. First, in this way, from the indication of ten sutras and shastras that establish all phenomena as the nature of the all-creating bodhicitta, all the Buddhas of the three times and the sentient beings of the three realms, and all that is included in the apparent world of environment and beings, are all
Chinese
显示不依赖于其他条件，而是显现出一切作者的自性之经文依据；显示其真实含义无误之经文依据；显示其不依赖于因果努力，而是自生智慧的实相，无为自性之经文依据；显示一切功德无需寻找自然圆满，因此没有取舍之经文依据；像这样，确定一切法在法性菩提心的自性中是无二的经文依据，与这五个经文依据相符而确定。第二部分有二：以对三世佛、三界众生、显有器情之意义的解释来确定所要确定的内容；以及以一切作者之王（Kunjed Gyalpo）的五种自性来详细解释确定者。第一部分有三，第一是解释三世佛的意义：其中，确定任何法的经文根本，它所显示的要确定的内容是什么呢？是佛、众生、显有器情等。首先，对三世佛的形态进行预言，如下：心性自生智慧，法性如虚空般的自性，远离一切戏论的边际。被过去、未来、现在三时所包含的，各自以有为生灭的自性来观察的众生们，对于不存在的事物执着为存在的事物。对于未来，没有忆念和分别；过去的一切习气都灭尽于法界；现在，众生的自性与虚空的体性相符，对于法性无生、离戏、超离思维的自性，无作大圆满的五种意义不了解或未证悟，之后见到并现量证悟，就称为佛。因此，佛、佛，大家都这样说和称呼的词义是：一切法的法性，菩提心的自性，没有任何常断、有无等戏论，形状和颜色等一切感官对境都成为无境大空性而自解脱，因此称为“醒”。像这样的法性变