English
For those who are satisfied with whatever is shown, the Buddhas of the three bodies have not shown this infallible, secret, supreme great teaching, which is the meaning of non-effort. If the guiding teachings of the causal vehicle, which are unerring and non-deceptive in ultimate truth, but have the nature of being erroneous and deceptive in relative truth, are shown in this way with the nature of discriminating acceptance and rejection, then just by guiding through acceptance and rejection of the two truths or the two realities, the consciousness of beings becomes satisfied. Therefore, for countless eons, by abiding on the path of accepting and rejecting the two truths and refuting and establishing, one cannot realize the Dharma-nature Bodhicitta, which is without acceptance and rejection, and without effort. In order to dispel such faults, please show and instruct other disciples in this definitive teaching of the All-Creating King, which has the nature of transcending cause and effect and effort. The second part has three points: the merit of encountering the path of effortless essence and not needing to travel; the merit of being liberated from the disease of mind-holding in generation and completion stages by seeing the nature of the non-meditation Dharmakaya; the merit of transcending the protective boundaries of mind generation, practice, and travel by finding the spontaneously accomplished view that is not sought. The first point is: As mentioned above, because of entering the path of causal guidance, one cannot encounter the meaning of essence for countless eons. Therefore, first, one must unerringly show the original face of one's own mind, which is self-born wisdom. In this way, by truly showing the self-born wisdom of the mind, one will encounter the unerring, Dharma-nature, non-contrived path, and without relying on the practice of the stages of the path, one will immediately abide in the non-effort ground, or the undifferentiated ground of Samantabhadra, which is free from all effort. Therefore, one will encounter the profound near path where there is no need to seek another result of Buddhahood, and the fortunate individual, as it is said. The second point is: Similarly, after directly realizing the self-born wisdom of the Great Perfection mind, there is no need to meditate on focused samadhi without distraction, such as the generation and completion stages as in the lower vehicles, therefore there is no need for mind-holding.
Chinese
从疾病中解脱，与未造作的平等性之道、业和福分相应之人将会相遇。由于对见、修和誓言等任何事物都不作努力，因此安住于无勤大乐之地的果位，那个人也会获得。第三是，此外，为了毫无错谬地确定地显示实相之义，自己的心性，自生之智慧法身，本来成佛之状态，不依赖于行为和努力，而是直接地、当下地证悟和获得。因此，不寻求见、修和地道等，自然成就的功德是：如同所有众生从一开始就证悟为本来成佛之自性，因此以慈悲心不必缘于利他；并且由于证悟到除了自己的心性，自生之智慧之外，没有其他的成佛之境可得，因此以智慧不必缘于圆满菩提。因此，不需要生起具足二边的菩提心。由于证悟到一切众生本来就安住于不寻求、自然成就的菩提心之地上，因此不需要行于道上。不需要清净或不需清净地上的修行之垢染，并且由于证悟到心性唯一明点是离能见所见，并且超越于心识的对境，因此不需要修持见。由于证悟到任何显现都是智慧的游舞，因此没有取舍和守护界限的区分，因此不必受持别解脱戒、菩萨的戒律和密咒的誓言，而是从现在起就安住于无勤大乐之地的功德。第三是总结要义： 唉！大菩萨，为了显示不错误之自心的意义，由于具有如上所说的功德之理由，请您向其他人宣说我，一切造者之导师的决定之教言。那又是如何呢？因为一切法本来就是自生智慧一味的体性，不依赖于行为和努力就已经成佛了。因此，世间之人由于对轮回之法执着于实有而贪恋，就像以猛烈的努力来修持这些有为有相之法一样，不需要任何的努力和取舍。因此，身体的行为如手印和舞蹈等
English
Having been freed from the sickness of, those who are endowed with the path, actions, and fortune of the un fabricated equality will meet with that very thing. Since there is no effort in anything such as view, meditation, and vows, that person will also attain the state of great bliss without effort. The third is: Furthermore, in order to definitely show the meaning of reality without error, one's own mind, the self-born wisdom Dharmakaya, the state of being enlightened from the beginning, is directly and immediately realized and attained without depending on actions and efforts. Therefore, the qualities of spontaneously accomplishing without seeking views, meditations, and grounds and paths are: Like this, since all sentient beings realize that they are enlightened from the beginning, there is no need to focus on benefiting others with compassion; and since it is realized that there is no other Buddha field to be attained other than one's own mind, self-born wisdom, there is no need to focus on perfect enlightenment with wisdom. Therefore, there is no need to generate the Bodhicitta that possesses both aspects. Since it is realized that all beings naturally abide on the ground of Bodhicitta without seeking, there is no need to walk on the path. There is no need to purify or not purify the defilements of practice on the ground, and since it is realized that the single essence of mind is free from the object of seeing and the subject of seeing, and transcends the object of consciousness, there is no need to meditate on the view. Since it is realized that whatever arises is the play of wisdom, there is no distinction between what to abandon and what to adopt, and what boundaries to protect, there is no need to take the vows of individual liberation, the precepts of the Bodhisattva, and the vows of secret mantra, but from now on, one abides in the qualities of the state of great bliss without effort. The third is to summarize the meaning: Alas! Great Bodhisattva, in order to show the meaning of one's own mind without error, because of the reason of having such qualities as mentioned above, please proclaim to others this definitive statement of me, the teacher who makes all things. And how is that? Because all phenomena are originally the nature of one taste of self-born wisdom, and have already become Buddhas without depending on actions and efforts. Therefore, since worldly people are attached and cling to the phenomena of samsara due to the power of clinging to reality, just as they practice these conditioned and characterized phenomena with intense effort, there is no need for any effort and acceptance or rejection. Therefore, bodily actions such as mudras and dances, etc.
Chinese
这就是所宣扬的殊胜见解。第二，详细解释分为三部分：总的指示、详细的解释、意义的总结。第一部分是： 唉！成为三世诸佛导师之上的导师的法身普作王啊！金刚萨埵我，是如何无误地证悟了导师普作您自性，自性心，自生智慧的意义呢？ 就像这样，轮回涅槃的一切法，无余且无遗，全部都证悟为普作您自性的精华，菩提心，法身，唯一的明点。 第二部分分为六个方面：法身报身的住处被指示为普作；三身被指示为普作本身；三界众生被指示为普作王；三时诸佛被指示为普作；四种瑜伽被指示为普作王；显有世间器情被指示为普作王。 第一部分是： 那么，上面所指示的，是如何证悟的呢？ 导师法身的住处，不变的法性，法界的宫殿，没有落入二元对立之下，因此，真正的究竟的殊胜净土，不是在其他地方，而是普作王，自生智慧，成为一切法之源，无生，离戏的大者，这被广为人知。 同样地，东方现喜刹土等报身佛的住处，远离局限和偏袒，遍布虚空界边际的广大宫殿，空明，没有遮蔽的自性，具备无量庄严，这也是心性自生智慧，一个智慧中五种智慧的光芒不间断的显现，因此，菩提心普作王本身，如金刚萨埵所证悟的那样宣说。 第二部分是： 同样地，本来无生，离戏的法身导师也是，普作王自生智慧的自性，无生，本空，离戏的大者，这被广为人知。 五种不间断的欲妙，
English
This is the proclamation of the excellent view. Secondly, the detailed explanation is divided into three parts: general instruction, detailed explanation, and summary of meaning. The first is: Alas! Dharmakaya Kunjed Gyalpo, who has become the supreme teacher of the three Kayas of the Buddhas! How did Vajrasattva, the master, realize the meaning of Kunjed, your own nature, the self-nature of mind, and self-arisen wisdom, without error? Like this, all the dharmas of samsara and nirvana, without remainder or omission, are all realized as the essence of your nature, Kunjed, the mind of enlightenment, Dharmakaya, the single bindu. The second part is divided into six aspects: the abode of Dharmakaya and Sambhogakaya is shown as Kunjed; the three Kayas are shown as Kunjed itself; the beings of the three realms are shown as Kunjed Gyalpo; the Buddhas of the three times are shown as Kunjed; the four yogas are shown as Kunjed Gyalpo; and the manifested world and its contents are shown as Kunjed Gyalpo. The first part is: Then, how is what was indicated above realized? The abode of the teacher Dharmakaya, the unchanging nature of reality, the palace of the Dharmadhatu, not falling under duality, therefore, the great Ogmin, the true ultimate meaning, is not elsewhere, but Kunjed Gyalpo, self-arisen wisdom, the source of all dharmas, the unborn, the great free from elaboration, this is widely known. Similarly, the abodes of the Sambhogakaya Buddhas, such as the Pure Land of Manifest Joy in the east, are vast palaces that extend to the edge of the sky, free from limitations and partiality, clear, with a nature free from obscurations, and adorned with immeasurable arrangements. This is also the self-arisen wisdom of mind, the uninterrupted manifestation of the radiance of the five wisdoms from one wisdom, therefore, it is said that the mind of enlightenment, Kunjed Gyalpo, is himself, as realized by Vajrasattva. The second part is: Similarly, the teacher of Dharmakaya, who is primordially unborn and free from elaboration, is also the nature of Kunjed Gyalpo's self-arisen wisdom, the unborn, the emptiness of being, the great free from elaboration, this is widely known. The five uninterrupted qualities of desire,
Chinese
此外，这种显现为无执著自性的受用圆满报身，也普遍被认为是俱生王本身的自性显现的不间断的自生任运智慧之显现。此外，从大悲智慧的妙用中显现的，与每个被调伏者的业和根器相适应的化身，也被普遍认为是俱生王，即自性俱生智慧的不间断的大悲妙用显现。正如《深奥究竟》中所说：‘无有先后之别的智慧，无生无灭无边无际的色究竟天，自生遍在法界之顶，聚集于此五法身的加持，善逝胜者五部佛等，持明化身和具足眷属者，无余本初聚集之眷属之顶，三时任何心之自性，非先非后本初即现在。’等等所说，三身的圆满，全部在无有三时先后的自性俱生智慧中，从现在开始就是圆满的。第三，此外，三界的一切众生也被证悟为俱生菩提心的自性。例如，欲界众生贪著并享用食物等欲望之境，如前所述，法性菩提心的自性显现为五妙欲，自己享用，因此普遍认为是俱生王。色界的处所和形状颜色等特别殊胜，具有我慢或显现的我慢，大梵天所居住的境地的众生之界，如是说：‘显现有情之色为菩提心之色。’如是所说，普遍认为是俱生王自生智慧的妙用显现。无色界的意之自性空明禅定的身体，也无非是菩提心的妙用，因此普遍认为并成立是俱生王。第四，过去诸佛导师就是俱生王本身。
English
Furthermore, this appearance as the Sambhogakaya, enjoying the nature free from clinging, is also widely renowned as the unceasing manifestation of the self-arisen, spontaneously perfect wisdom, which is the very nature of Kunjed Gyalpo. Moreover, the Nirmanakaya, which arises from the play of compassion and wisdom, in accordance with the karma and capacity of each being to be tamed, is also widely renowned as the compassionate, unceasing play of Kunjed Gyalpo, the very self-arisen wisdom of mind itself. As it is said in the 'Profound Completion': 'The wisdom without before or after, the Akanishta without birth or death, beginning or end, the supreme abode of the self-arisen, all-pervading Dharmadhatu, the blessings of the five Dharmakayas gathered there, the Sugatas, victorious ones, the five families of awareness, and all the retinues endowed with Vidyadharas and emanations, are the supreme retinue gathered from the very beginning. In the nature of mind, whatever it may be in the three times, it is not before, not after, but primordially the very present.' As taught by these and other statements, the complete perfection of the three Kayas is said to be complete from the very present in the self-arisen wisdom of mind itself, without any before or after in the three times. Thirdly, furthermore, all sentient beings of the three realms are also realized to be the nature of Kunjed Bodhicitta. For example, the beings of the desire realm, who are attached to and enjoy objects of desire such as food, etc., as explained before, the nature of Dharmata Bodhicitta appears as the five objects of desire, which they themselves enjoy, and therefore they are widely renowned as Kunjed Gyalpo. The beings of the form realm, whose places and forms, colors, etc., are particularly excellent, who are endowed with pride or manifest pride, the realm of beings in the sphere held by the Great Brahma, as it is said: 'The appearance of existence as form is the form of Bodhicitta.' As it is said, it is widely renowned as the manifestation of the play of the self-arisen wisdom of Kunjed Gyalpo. The nature of mind, the empty-knowing Samadhi body of the formless realm, is also none other than the play of Bodhicitta, and therefore it is widely renowned and established as Kunjed Gyalpo. Fourthly, the Buddhas and teachers of the past were Kunjed Gyalpo himself.