English
Do not rely on the power of attachment! Thus it is said. Chapter Title: The commentary on the sixty-third chapter, the chapter on the empowerment of self-arisen realization from the Kun Byed rGyal Po of the Mind of Enlightenment. ༈. The second meaning, since the nature of mind that transcends establishment and refutation does not establish good or bad acceptance or rejection, therefore, in order to show that the path of maturing and liberating through meditation such as practice, conduct, generation stage and completion stage is mistaken, there are three: the nature of the path, the self-nature, and the characteristics. First, the nature of the path, the self-arisen wisdom of mind-nature, the self-nature without things and characteristics, the great body of the three kayas spontaneously accomplished, exists from now on. Therefore, the forty-fourth chapter shows that there is no other path to practice other than this, and it is divided into teaching and explanation. The first is: Thus, the self-nature of the Kun Byed Bodhicitta, which transcends the realm of mental activity, and for those who have become the supreme masters of the dharmas of samsara and nirvana, there is no empowerment of conceptual signs. After showing this, the Kun Byed rGyal Po of the Mind of Enlightenment said: The Dharma-nature that has already been reached without practice, the path of Bodhicitta, there is no upper or lower order to practice, how the Kun Byed rGyal Po himself realized it, he said these. Second, it is divided into three: explaining that the path can be practiced as a means of accepting those who have broken their vows; showing the self-nature that cannot be practiced; and summarizing the path of Kun Byed Bodhicitta into one of non-practice. First, it is divided into two: declaring that the path can be practiced, which is the direct meaning; and showing that no matter how much one practices on the path, one will not attain the fruit of Buddhahood. The first is: Alas! Warrior Vajra, the teacher of teachers, the Dharmakaya Kun Byed rGyal Po, my self-nature, the self-arisen wisdom of mind-nature, the great unborn primordial liberation, the Dharmakaya Thigle exists as one, therefore, from the beginning, it pervades all of samsara and nirvana in the form of non-duality and equality, therefore, there is no other path to practice other than this. However, even if the meaning of the great unborn equality is taught to the beings to be tamed, it is not possible to realize it as it is, except for the beings to be tamed with the best faculties, it is difficult for everyone to directly realize that meaning. Therefore, the first of Kun Byed's own retinue, the teacher three bodies
Chinese
为了引导那些应调伏者进入他们各自喜爱的宗派，并使之与他们的根性、能力和意乐相符的道路，并逐步引导他们，所以才宣说了道路的差别是可以从下往上行进的。然而，对于那些没有福分去证悟俱生菩提心之法性本就不可行进的自性，心胸狭隘、低劣之辈，这仅仅是为了引导他们最终证悟心性自生之智慧、远离取舍的真谛，而宣说的权宜之计。俱生我如是了知。第二，唉！如上所示的三身导师们所宣说的下乘宗派，依靠断除、取舍、努力和修持，五道次第是怎样的呢？首先通过听闻和思考进入经藏的资粮道，以及主要通过禅修来使法性真理显现的加行道，以及首次获得亲见真理的圣道——见道，以及使已见之道得以巩固的修道，以及使巩固达到究竟的无学道。这些次第行进，显宗乘需要经历无数大劫，即三大阿僧祇劫；而外续三部的宗派，有的需要三世，有的需要七世才能获得果位等等。虽然在因果乘各自的场合中，了知在彼时彼刻能够显现自己道路的果实，但是，像这样的道路，通过希望、恐惧和努力，无论行进多少，俱生我的道路，超越了因果、努力和修持，不仅不会证悟这不可行进的道理，反而会再次被遮蔽。正如《义明》中所说：不可行进的法性菩提心，以努力行进，智慧则离边远。不可进入啊，自性智慧之道！以进入的努力，则堕入痛苦的边际。如是等等。第二，宣说不可行进的自性有七：本体超越戏论，故不可在道上行进；超越相的境，故不可在道上行进；一界大明点的道路上。
English
In order to guide those to be tamed into the path that suits their respective inclinations, abilities, and aspirations for whatever vehicle they prefer, and to lead them gradually, the differences in paths are shown to be traversable from lower to higher. However, for those who do not have the fortune to realize the nature of the spontaneously arising Bodhicitta, which is inherently untraversable, those of small minds and inferior types, this is merely a provisional teaching to guide them to the stage of ultimately realizing the truth of the spontaneously arising wisdom of mind, free from acceptance and rejection. I, the All-Creating, understand it thus. Secondly, alas! What is the sequence of the five paths taught by the teachers of the three bodies as shown above, the lower vehicles, relying on abandonment, adoption, effort, and practice? The path of accumulation, which first enters the scriptures through hearing and thinking; the path of joining, which mainly consists of meditation to manifest the truth of reality; the path of seeing, which is the first attainment of the noble path of seeing truth directly; the path of cultivation, which consolidates what has been seen; and the path of no more learning, which perfects the consolidation. Progressing through these stages, the exoteric vehicle requires hundreds of millions of great eons, that is, three countless eons; while the vehicles of the three outer tantras, some require three lifetimes, and some require seven lifetimes to attain the result, and so on. Although in the respective contexts of the cause and effect vehicles, it is understood that the fruit of one's own path can be manifested at that time, however much one progresses through such a path with hope, fear, and effort, the path of the All-Creating I, which transcends cause and effect, effort and practice, will not only fail to realize this untraversable truth but will also be obscured again. As it is said in the 'Meaningful Illumination': The nature of Bodhicitta, which is untraversable, by striving to go, wisdom is far from the edge. Unenterable is the path of self-awareness wisdom! By the effort to enter, one falls to the edge of suffering. And so on. Secondly, there are seven aspects to showing the untraversable nature: The essence transcends elaboration, therefore it is impossible to traverse on the path; it transcends the realm of signs, therefore it is impossible to traverse on the path; on the path of the single sphere, the great bindu.
Chinese
不可行之路。不经行而安住，乃是已达之自性。以虚空为例，显示于道上行进是徒劳无益的。教导他人如是宣说。如所宣说般证悟之利益。第一： 唉！一切之造者，君王！我之自性，法性，不可行之路的解说，是怎样的呢？我自身之体性，心性，自生之智慧，本初无生之自性，无境广大空性，远离一切戏论之相。因此，于此道上进入与不进入，甚至超越言语之道。因此，道不可行，于本初即已成佛之状态中，当下即安住，如是了悟。如虚空之边际般，无论显现为何，皆是如是性。无论如何观视，皆是法界。无论如何自明，皆是自达。不可行之佛陀，无须寻觅，自明乃是道之究竟。如是说。第二： 如是，于法界菩提心之体性上，虽不能以道之次第上下行进。然于应调伏者安住于道之心中，次第行进五道之显现真实不虚，为何不于道上行进呢？如是，于应调伏者之心中，资粮道等五道次第行进之显现，乃是以分别念之相，于名相上计数而已。彼经中云： 无有已达，道不可行。十地五道，乃是分别念。 如是说。因此，一切之造者，菩提之心，我自身乃是如是远离分别念之相之境，本初即已超越，是超越心识，不可言说，不可思议之自性。因此，了悟到不能以分别念之道行进与到达。并且，为了应调伏者之心中，那唯一的菩提心，不经由从因果之乘中所说之五道而本初圆满之理，若不以音同义异之语来表示，则不能证悟。因此，也说到，为了表示，而宣说五道之差别。义明中云： 然而不说则不能理解。证悟不可行之道的方法。以音同义异来解说五道。
English
The path that cannot be traversed. The nature of having gone by abiding without traversing. Using the example of the sky, it shows that traversing the path is tiring and meaningless. Advising others to proclaim this. The benefit of realizing as proclaimed. First: Alas! O, All-Creating King! How is the explanation of my own nature, the Dharma-nature, the path that cannot be traversed? The essence of myself, the nature of mind, the self-arisen wisdom, the nature of being unborn from the beginning, the vast expanse of emptiness without objects, is free from all elaborations and signs. Therefore, entering or not entering this path is far beyond even the path of words. Therefore, the path cannot be traversed, and it is realized that one abides in the state of being enlightened from the beginning. Like the edge of the sky, whatever appears is Suchness. However one looks, it is the Dharmadhatu. However it is self-illuminating, it goes to itself. The Buddha who cannot be traversed, without searching, self-illumination is the source of the path. Thus it is said. Second: Thus, although it is not possible to traverse the essence of Dharmadhatu Bodhicitta by the order of the higher and lower paths, since the appearance of traversing the five paths in order is infallibly present in the minds of those who abide on the path to be trained, one might wonder why one does not traverse the path. Thus, the appearance of gradually traversing the five paths, such as the path of accumulation, in the minds of those to be trained is merely a counting of forms in names by the mind of conceptual signs. From that very thing, it is said: 'There is no reaching, the path cannot be traversed. The ten bhumis and five paths are conceptual thoughts.' Therefore, the All-Creating Bodhicitta, myself, is by nature beyond such an object of conceptual signs, transcending the mind, inexpressible, unthinkable, and unspeakable. Therefore, it is realized that one cannot traverse and reach by the path of conceptual signs. Also, if the way in which the single Bodhicitta is complete from the beginning without traversing the five paths spoken of in the vehicles of cause and effect is not shown with words of similar sound and different meaning, it will not be realized. Therefore, it is also said that the distinction of the five paths is shown in words to represent it. From Don Sal: 'However, if it is not explained, it will not be understood. The method of realizing the one path that cannot be traversed. Explaining the five paths with similar sounds and different meanings.'
Chinese
以圆满的侍奉上师后， 安住于圣者之侧， 那被称为积聚之道。 上师宣说圣者的意义， 将之应用于两种诀窍的意义上， 我宣说应用的道路。 通过四种认识的方式， 在此生中见到确定的真理， 我宣说见到的道路。 无须修习的修习， 以及需要修习的无有二者， 安住于无有分离， 我宣说修习的道路。 圆满四种佛陀意， 以不住之方式而究竟， 我宣说究竟的道路。 如是说。 此处两种诀窍是，对于基之任运自成的意义的诀窍，以及对于证悟现前的意义的诀窍。 四种认识是，法身，报身，化身，认识三身无别的意义这三者。 第三是，唉！普作，我的自性心髓，在菩提道上逐渐行进，实则什么也没有，因为法界无生，一切圆满大圆点中，轮回与涅槃一切本自圆满，无别一味的自性之故。 因此，当证悟普作菩提心一味的自性时，一切法皆于彼自性中本自成佛，因此，除此之外，没有可消除的障碍，也没有可生起的智慧，因此，通过逐渐清净二障，逐渐生起智慧的方式，无法在道上行进，而是证悟本自基果无别的大一味自性中成佛。 此处，菩提心自性中，没有可消除的障碍，也没有可生起的智慧，本自成佛之理，在《大乘入道》中说：心髓菩提的自性中，没有可消除的障碍，也没有可生起的智慧，譬如，豺狼的眼睛，无论白天黑夜，都非常清晰地看到时，不需要消除黑暗，也不需要依赖显现的力量，那时，了知虚空自性光明。 同样，当证悟一切法为心髓菩提的自性时，没有可消除的障碍，因此不需要生起智慧，那时，了知菩提心自性光明。