English
After completely serving the Lama, Staying near the holy ones, That is called the path of accumulation. The Lama explains the meaning of the holy ones, Applying it to the meaning of the two key instructions, I explain the path of application. Through the door of four kinds of recognition, Seeing the certain truth in this life, I explain the path of seeing. The meditation without meditation, And the non-existence that needs to be meditated upon, these two, Abiding without separation, I explain the path of meditation. Perfecting the four great confidences of the Buddha's intention, Perfected through the way of non-abiding, I explain the path of perfection. Thus it was said. Here, the two key instructions are the key instruction on the meaning of the spontaneously accomplished ground, and the key instruction on the meaning of the manifestation of realization. The four recognitions are the Dharmakaya, Sambhogakaya, Nirmanakaya, and the recognition of the meaning of the inseparability of the three Kayas, these three. The third is: Alas! Kunjed, there is nothing that gradually progresses on the path of my own nature, the essence of Bodhi, because in the Dharmadhatu, which is unborn, in the great all-encompassing Bindu, all of Samsara and Nirvana are primordially perfect and inseparable, being of one taste. Therefore, when realizing the one taste of the nature of Kunjed Bodhicitta, all Dharmas are primordially enlightened in that nature, therefore, other than that, there is no obscuration to be removed, and no wisdom to be generated, therefore, through the way of gradually purifying the two obscurations and gradually generating wisdom, there is no way to progress on the path, but rather it is realized that one is enlightened in the great one taste of the nature of the primordially inseparable ground and result. Here, regarding the fact that in the nature of Bodhicitta, there is no obscuration to be removed and no wisdom to be generated, but one is primordially enlightened, it is said in the Mahayana Entering the Way: In the nature of the essence of Bodhi, there is no obscuration to be removed and no wisdom to be generated, for example, when the eyes of a jackal see very clearly without distinction between day and night, there is no need to remove the darkness, and there is no need to rely on the power of appearance, at that time, one knows that the sky is naturally clear light. Similarly, when realizing that all Dharmas are the nature of the essence of Bodhi, there is no obscuration to be removed, so there is no need to generate wisdom, at that time, one knows that the Bodhicitta is naturally clear light.
Chinese
如是说后，大 regents 说道：此无须断除之物，亦无少许可立之物。如实观真实，如实见即解脱。如是说，如是了悟诸法本自清净，故远离一切断立。第四，唉！导师之导师，普作王，我之自性，于一切法中，以法性心髓之方式，本来自始至终安住于无离合。故以勤奋努力进入我之道的门径，如小乘般次第行进之道是不存在的。为何呢？心性自生之智慧，不依赖任何因缘，于众生之相续中，一时不求任运成就，除此之外，果位佛陀之田野是无法行进的。不经行自然安住，故于本自已证之义，自然安住。彼之因由，金刚萨埵汝亦勿次第行进普作菩提心于我，了悟此不经行本自已证之义。第五，唉！大菩萨，导师普作，我之自性心髓菩提心，是远离一切边际与中心，如虚空般无生之自性。因此，即使行进至虚空之边际，也唯有疲惫而已，如同普作我之自性，亦因行进而无有穷尽。如是欲以道行进，彼于疲惫之中，无有比彼更大者。心性不可行进，如虚空般之自性，如是宣说应复诵。复诵道：唉！大菩萨，现在请谛听！虚空无有边际与中心，故于义无有执着而应复诵。虚空于一切无有净秽，故无有净秽菩萨应复诵。虚空之性中无有昼夜，故无有昼夜明暗应复诵。虚空之中无有生灭，故无有生灭之想应复诵。虚空之中无有佛陀，故无有佛陀之想应复诵。虚空之中无有众生，故无有众生之想应复诵。
English
Having spoken thus, the great regents said: There is nothing to be removed here. There is not even a little to be placed. Look at the truth as it is. Seeing the truth is liberation. As it is said, all dharmas are primordially pure, so it is said to realize that they are free from all removal and placement. Fourth: O teacher of teachers, Kunjed Gyalpo, my nature abides in all dharmas as the essence of dharmata, primordially without separation or union. Therefore, there is no path to be traversed gradually like the lower vehicles by entering my path with effort and exertion. Why? Because the self-arisen wisdom of mind itself, without depending on any cause or condition, is spontaneously perfect in the minds of beings without having to be sought at once. Other than that, the field of the fruition Buddha cannot be traversed. By abiding in the un-traversed nature, one will naturally abide in the meaning of what has already been attained from the beginning. For that very reason, Vajrasattva, do not gradually traverse the mind of Kunjed Bodhichitta to me, but realize this meaning of the un-traversed, primordially attained. Fifth: O great Bodhisattva, teacher Kunjed, my nature, the essence of Bodhichitta, is the nature of unborn space, free from all extremes and centers. Therefore, even if one were to travel to the edge of space, there would be nothing but exhaustion. Likewise, there is no end to traversing my nature as Kunjed. Therefore, wanting to travel by the path is nothing more than exhaustion, and there is nothing greater than that. It is said that the nature of mind, which cannot be traversed, should be repeated like the nature of space. In the repetition, it says: O great Bodhisattva, now listen! Since space has no beginning, end, or center, repeat it without focusing on meaning. Since space has no purity or impurity in everything, repeat it, O Bodhisattva, without purity or impurity. Since there is no day or night in the state of space, repeat it without day, night, clarity, or obscurity. Since there is no birth or death in space, repeat it without the concept of birth and death. Since there is no Buddha in space, repeat it without the concept of Buddha. Since there are no sentient beings in space, repeat it without the concept of sentient beings.
Chinese
因此，不要对天空抱有希望或恐惧。在没有希望或恐惧的概念的情况下重复它。就这样说过了。第六个是：因此，像天空一样的心性，如果通过修行去达到，因为没有办法到达，努力就会变得毫无意义，因为这个原因，金刚萨埵你，在普作意菩提心的状态中，一切法本来存在于其中，除了这个之外，没有其他道路可以修行，像这样理解之后。再次，大菩萨你，在所有眷属之中，也要像导师普作意所教导的那样进行预言。第七个是：因此，金刚萨埵你，现在在所有眷属之中，预言普作意我的自性超越了修行努力的意义。通过这样预言的功德，所有众生也会明白，我的自性五道同时圆满，所以现在不需要修行。像这样理解之后，就不会执着于世间有相的上下次第的道路。三身导师所教导的名相词句的道路，也不会执着于上下宗派的方面而争论。在法性不造作的状态中，没有取舍希望和恐惧，自然而然地安住，因为已经到达了本来的精华菩提之地，所以理解了超越了世间所有有相道路的意义。成为一切法精华自性的自生智慧心性，本来就与远离造作的道路相遇，这样说过了。第三，总结意义分为两部分：劝诫一切都是普作意，劝诫不要修行，因为修行有缺点。第一部分是：奇哉！自生智慧心性，显现为轮回涅槃一切的导师，我如何显现，所有存在和现象的法，无一不是一切的作者，或者是一切法的来源的根本，即一切都是从菩提心的力量中显现，并且是菩提心的自性。因此，显现为指示可以次第修行五道十地的三身佛陀们的身语意，也无一不是普作意我的自性的显现，所以普作意
English
Therefore, do not have hope or fear for the sky. Repeat it without the concept of hope or fear. Thus it was said. The sixth is: Therefore, the mind-essence like the sky, if one tries to reach it through practice, the effort will become meaningless because there is no way to reach it. For that reason, Vajrasattva, you, in the state of the all-creating Bodhicitta, all dharmas inherently exist within it. Other than this, there is no other path to practice. Having understood it in this way. Again, great Bodhisattva, you, among all the retinues, should also prophesy as the teacher, the All-Creating One, has taught. The seventh is: Therefore, Vajrasattva, you, now among all the retinues, prophesy that the meaning of the All-Creating One, my own nature, transcends the effort of practice. Through the merit of prophesying in this way, all beings will also understand that my own nature is complete with the five paths simultaneously, so now there is no need to practice. Having understood it in this way, one will not be attached to the worldly, phenomenal path of upper and lower order. The path of names and words taught by the three-bodied teacher will not be attached to the aspects of upper and lower schools and argue. In the state of uncontrived Dharmata, without acceptance or rejection, hope or fear, naturally abiding as it is, because one has already reached the original essence, the ground of Bodhi, one understands the meaning of having gone beyond all phenomenal paths of the world. The self-arisen wisdom mind-essence, which has become the essence of all dharmas, inherently encounters the path that is free from effort, thus it was said. Third, summarizing the meaning is divided into two parts: advising that everything is the All-Creating One, and advising not to practice because practice has shortcomings. The first part is: O, the self-arisen wisdom mind-essence, appearing as the teacher of all of samsara and nirvana, how do I appear, and all the dharmas of existence and phenomena, without exception, are all the creators, or the root of the source of all dharmas, that is, everything arises from the power of Bodhicitta and is the nature of Bodhicitta. Therefore, the appearance of the body, speech, and mind of the Buddhas of the three bodies, who show that one can gradually practice the five paths and ten bhumis, is also none other than the manifestation of the All-Creating One, my own nature, so the All-Creating One
Chinese
舍。再说，怎么样呢？导师的导师，法身普作王我，在精华菩提的地上，没有修习和行进，本来就在普贤无分别的地上，一切众生都已安住完毕，这个授记，不是根器低劣之人的行境，所以考察和了解非常困难，因此要毫不错误地领悟将要讲解的这些。第二部分有七点：显示了无法行进的地的相、名和数量的体性。显示了普作菩提心之地没有分别。显示了不证悟无分别地就不能获得普贤的果位。显示了在无为任运圆满的地上，没有修习和行进，因此是同时圆满的。显示了在无生菩提心地上，以无法行进的密意而解脱。显示了心性地的自性清净，超越了一切高低次第。显示了心性本初清净的普作，虽然显现了轮涅自性安住，但执着于因果勤作之法的可怜之人却无法见到。第一部分有两点：总的显示和分别的解说。第一点是：呼唤“嘿！勇士金刚”，从导师普作王我这里产生的导师三身，为了让根器低劣之人次第修习和行进于道，对于那些喜欢成为分别念行境的道地等名称的人们，显示了共同的地，如极喜地等十地，以及不共同的普光和金刚持地等六地。就像所显示的那样，眷属们也像那样次第修习和行进于地，这只是分别念意识的数量显现而已，这是总的显示。第二点是：嘿！大勇士。其中显示六地次第数量的自性是：像这样，波罗蜜多乘道的究竟地普光地，以及事部的三部金刚持地，和行部的四部金刚持地，以及瑜伽部的五部密严刹土，和摩诃瑜
English
Śi. Furthermore, how is it that I, the teacher of teachers, the Dharmakāya All-Creating King, have prophesied that all beings have already abided in the ground of Samantabhadra, which is without differentiation, without cultivation or progression on the ground of essence bodhi? This is not the domain of those of inferior capacity, so it is extremely difficult to investigate and understand. Therefore, understand this explanation without error. The second has seven parts: Showing the nature of the ground where there is no progression, its characteristics, names, and numbers. Showing that there is no distinction in the ground of the All-Creating Bodhicitta. Showing that if the ground of non-differentiation is not realized, the state of Samantabhadra will not be attained. Showing that there is no cultivation or progression on the ground of unconditioned, spontaneously perfect awareness, so it is perfected in one moment. Showing liberation on the ground of unborn Bodhicitta through the intention of no progression. Showing that the nature of mind itself is pure, transcending all high and low orders. Showing that although the All-Creating, the nature of mind that is primordially pure, manifests as the naturally abiding samsara and nirvana, it is not seen by the unfortunate ones who are attached to the phenomena of cause and effect and effort. The first has two parts: the general teaching and the specific explanation. The first is: Calling out, "Hey, Vajra Hero," the three bodies of the teacher arising from me, the teacher All-Creating King, for the sake of those of inferior capacity who gradually progress and cultivate on the path, to those who delight in the names of grounds and paths that are the domain of conceptual thought, the common grounds such as the Extremely Joyful Ground and so on, are shown as ten, and the uncommon grounds such as the All-Illuminating and Vajra-Holder Ground and so on, are shown as six. Just as it is shown, the retinue also understands that they gradually cultivate and progress on the grounds in that way, but this is merely an appearance in the number of conceptual minds, this is the general teaching. The second is: Hey, Great Hero. Here, showing the nature of the number of the six levels of grounds is as follows: Like this, the ultimate ground of the Paramita path, the All-Illuminating Ground, and the three families of the Kriya Vajra-Holder Ground, and the four families of the Upaya Vajra-Possessor Ground, and the five families of the Yoga Dense Array, and the Maha Yoga