Chinese
此，不间断之嬉戏自成圆满，以无为之心髓行持故，于无边无际之虚空中嬉戏。如是说，一切皆为普贤王如来之嬉戏，乃无为任运自成之行持。第五，嗟！如是显现之诸法，以乃觉性自生之唯一智慧之嬉戏之缘故。菩萨金刚汝当了悟，导师普作王我之行持，此无取舍之义。如是之法性大平等，普作菩提心之自性，于善恶取舍二者皆无，为令一切有情了悟之故，于普作我之眷属之中，菩萨金刚汝亦如是宣说。第六，若不如是了悟普作我之行持，无取舍之自性，法性大平等之义。于三身导师之眷属之行持，于取舍、遮立者，无论何人若执着且勤作，于世间则于因果取舍等，执着于能取所取之相显现之法，以执着于目标相之戏论皆已超越之普作菩提心之无为大平等之行持而转为邪见恶行。以上所说之普作王之法性，以不证悟无取舍之行持故，为从如是恶行中解脱之故，必须宣说行持无取舍之教言。第三，总结意义有四：劝请宣说，彼之必要，因此劝请宣说，彼之真实必要之显示。第一，嗟！导师之导师普作王我今于眷属之中，所宣说之行持之差别，远离遮立取舍。以知晓诸法为无生菩提心故，于行持善恶皆不执着，以此无取舍之行持，诸法于无生菩提心之界中，平等了悟无取舍，如是宣说。如是菩萨金刚汝亦当向眷属如是宣说。
English
This, the unceasing play is spontaneously perfect. Because of practicing the unconditioned essence, one plays in the space without beginning or end. As it is said, everything is the play of Samantabhadra, which is the practice of unconditioned self-arising. Fifth: O, because all phenomena that appear in this way are the play of the one wisdom of self-originated awareness, Bodhisattva Vajra, you should realize that the conduct of the teacher, the All-Creating King, is without acceptance or rejection. For the sake of all beings realizing that suchness, the great equality, the nature of the All-Creating Bodhicitta, is without good or bad, acceptance or rejection, within the retinue of the All-Creating One, Bodhisattva Vajra, you should also prophesy in this way. Sixth: If one does not realize the meaning of the All-Creating One's conduct, the nature of non-acceptance and non-rejection, the great equality of suchness, and if one clings to and strives for the conduct of the retinue of the three kayas' teachers, which involves rejection and establishment, acceptance and rejection, then in the world, one clings to phenomena that appear as grasping and being grasped, such as cause and effect, acceptance and rejection, and thus deviates from the unconditioned great equality of the All-Creating Bodhicitta, which is beyond all conceptual elaborations, and falls into evil views and practices. Because one does not realize the conduct of non-acceptance and non-rejection of the All-Creating King's suchness mentioned above, in order to turn away from such evil conduct, it is necessary to teach this prophecy of conduct without acceptance and rejection. Third, there are four points to summarize the meaning: the actual exhortation to prophesy, its necessity, therefore the exhortation to prophesy, and the demonstration of its actual necessity. First: O, the teacher of teachers, the All-Creating King, whatever prophecy I now make within the retinue regarding the distinction of conduct, which is free from rejection and establishment, acceptance and rejection, since all phenomena are known to be unborn Bodhicitta, this conduct of non-attachment to any good or bad, and without acceptance or rejection, prophesies that all phenomena are equally realized without acceptance or rejection in the realm of unborn Bodhicitta. Likewise, Bodhisattva Vajra, you should also prophesy in this way to the retinue. Two
Chinese
再者，如果有人认为这样授记有什么必要或功德，（那么请听着：）金刚萨埵，你如是为眷属们授记，如同先前所开示的《普作王》之行持，如此一来，眷属们也将了悟，显有轮回涅槃的一切法，无有善恶取舍，皆是无生菩提心一味的自性，这便是有必要之处。第三，因为有如此殊胜的必要，因此，轮回与涅槃的一切法，如同虚空自性一般，本来就无生。导师普作我与佛子大菩萨你所了悟的，就如你所了悟的那样，请你也在眷属之中如是授记。这是教诲。第四，如此开示，不仅具有必要，而且具有极大的必要。有什么特别之处呢？像这样，听闻先前所授记的，那未作矫饰、任运显现的行持，远离取舍、扬弃、建立之道的法，并依此如实了悟其义，一切有情将顿然安住于普作菩提心之自性，无生平等性之义中，具有此极大的必要。如是说。章节的名称是：菩提心普作王中，了悟行持无取舍之章节，即第六十六品之释。吉祥！第三个意义是，由于三身任运成就之心性，没有能获得和所获得，因此，将从外在希求佛果的观点，阐释为拾取成熟之果，其中有二：阐释了从自生之智慧上消除障碍，清净法身并非先前没有、新产生的；以及阐释了从本自圆满之心性上，透过道来成就，由清净二资粮所生的色身，并非先前没有、新产生的。第一，心性本自清净，因此阐释了无垢染所能染污的智慧是自性具足的，这是第六十七品，分为二：开示和解释。第一，如是，在普作菩提心的体性上，轮回涅槃、善恶等等二法皆不成立，因此开示了行持是无所行持的，从那之后，菩提心普作王
English
Furthermore, if one wonders what necessity or merit there is in such a prophecy, (then listen:) Vajrasattva, you prophesy to the retinue in this way, just as the conduct of the All-Creating King was previously taught. In this way, the retinue will also realize that all phenomena of appearance and existence, samsara and nirvana, have no good or bad to be accepted or rejected, and are the nature of the single unborn bodhicitta. This is the necessity. Third, because there is such a particularly excellent necessity, therefore, all the phenomena of samsara and nirvana, like the nature of space, are originally unborn. Just as the teacher, the All-Creating One, I and the great bodhisattva, your heart-son, have realized, just as you have realized, please also prophesy in this way among the retinue. This is the instruction. Fourth, such teaching not only has necessity, but also has great necessity. What is so special about it? Like this, hearing the previously prophesied, unadorned, spontaneously arising conduct, the Dharma of the path that is free from acceptance and rejection, abandonment and establishment, and relying on it to truly realize its meaning, all sentient beings will suddenly abide in the nature of the All-Creating Bodhicitta, in the meaning of unborn equality. It has this great necessity. Thus it is said. The name of the chapter is: In the Bodhicitta All-Creating King, the chapter on realizing conduct without acceptance and rejection, which is the commentary on the sixty-sixth chapter. Auspicious! The third meaning is that, because the spontaneously accomplished nature of the three kayas has no attainable or attainer, therefore, the view of seeking the fruit of Buddhahood from the outside will be explained as picking up the ripened fruit, which has two parts: explaining that eliminating the obscurations from the self-born wisdom, the pure Dharmakaya is not something that did not exist before and is newly produced; and explaining that from the nature of the mind that is complete from the beginning, through the path to accomplish, the Rupakaya produced by the purification of the two accumulations is not something that did not exist before and is newly produced. First, the nature of the mind is pure from the beginning, therefore it is explained that the wisdom that cannot be obscured by defilements is self-existent. This is the sixty-seventh chapter, divided into two: the teaching and the explanation. First, in this way, on the nature of the All-Creating Bodhicitta, samsara, nirvana, good, bad, etc., all dualistic phenomena are not established, therefore it is taught that conduct is without conduct, from then on, the Bodhicitta All-Creating King
Chinese
萨！心性自生之智慧光明，于非造作之自性，开示无有可除之障蔽，此乃普作如来亲口宣说之证悟方式。二、广说分三：由区分心与障蔽之差别，以净除垢染并修持智慧，然终不可得，如是开示；开示无有障蔽之智慧本身；开示自生智慧大光明为自明智慧之王，如是归摄要义。初、又分二：以何种方式开示去除障蔽并修持智慧；将彼安立于不了义，从而开示不见精要智慧。初者：嗟！导师之导师，普作如来，我为调伏有情，以适合彼等各自根器之种种善巧方便而作开示。由我普作所生之三身导师，唯依修持道，方能了悟去除障蔽并修持智慧之自性。如是，三身之三位导师，亦如彼等各自所证悟般，为眷属如是授记。二者：如是，三身导师如前所说般为各自眷属开示，然彼等眷属如何理解与证悟？亦如不了义之经文般，证悟为去除障蔽并新创智慧之自性。是故，三身如来之眷属，因执着于各自所信奉之事，即耽著于具足因果勤作之道故，不能成为听闻导师普作我之无勤自生法门之眷属，故不汇集，且彼之精要，即超越因果勤作之自生智慧之义亦不能证悟，如是宣说。二、开示无有障蔽之智慧本身，分六：以开示诸法不生即是如来藏，而明示障蔽于基位清净之理；以超离数量与取舍二执，而明示超离思议言说对境之理；以法界普光明无有阻碍，而明示自彼显现无量无尽之理；以心性自性如虚空般清净，而明示动摇
English
Sa! The wisdom light of self-originated mind-essence, in the unconditioned nature, shows that there are no obscurations to be removed. This is how the All-Creating One himself spoke of realization. Second, the extensive explanation has three parts: Showing that achieving wisdom by removing the stains of distinguishing between mind and obscurations will never succeed; explaining the wisdom itself, which is without obscurations; and summarizing the meaning by showing the great light of self-originated wisdom as the king of self-illuminating wisdom. First, there are two parts: How it is shown that obscurations are removed and wisdom is achieved; and showing that the essential wisdom is not seen because it is arranged as provisional meaning. The first is: O teacher of teachers, All-Creating King, for the sake of showing the various methods of taming beings in accordance with their respective capacities, the three kayas of the teacher arising from me, the All-Creating One, realize that it is only by relying on practicing the path that obscurations are removed and wisdom is achieved. Thus, the three teachers of the three kayas also prophesy to their retinues as they themselves realize. The second is: Therefore, just as the teachers of the three kayas teach their respective retinues as described above, how do all of their retinues understand and realize it? They realize it as the nature of removing obscurations and newly creating wisdom, just like the scriptures with provisional meaning. Therefore, since those retinues of the three victorious ones are attached to the path of cause and effect, effort and accomplishment, to which they are devoted, they are not able to gather as retinues to listen to this effortless, self-originated vehicle of me, the teacher All-Creating One, and they do not gather. And because of that, they do not realize the meaning of the essence, the self-originated wisdom that transcends cause and effect, effort and accomplishment. Second, explaining the wisdom itself, which is without obscurations, has six parts: Showing that all phenomena are unborn and thus the same, how obscurations are purified at the base; showing how it transcends the objects of thought and expression by transcending the duality of number and what is to be abandoned and what is to be adopted; showing how appearances are endless from it because the dharmadhatu is all-illuminating and unobstructed; showing how activity is
Chinese
远离边际之理。无动摇的等持中安住之时，五门之显现清晰而无执着，断绝分别念，以何者串习，则成为极瑜伽士之补特伽罗之理。教导应如导师所证悟那般证悟之义之理。第一，唉！导师普作国王我，为具阿底大圆满种姓之业与福分的眷属们，无勤任运之智慧，无有改造如实之义作预言是：如何呢？显现声响等具有相状的轮回涅槃之诸法全部，从本初未生，法性如是性之自性中，无有善恶与差别，诸法皆为无二味一体之故。众生之相续具有染污，以及诸佛之意相续无染污般，不作二者而安住。一切法本初无染污，安住于法身明点独一中而宣说。于《决定义总集》中云：譬如日之精华，非由他作自然明，一切皆明现为智慧法身，无明黑暗本初清净。如是宣说之故，心性自生之智慧与染污二者，我未曾开示为有差别。如是全知上师云：世俗断绝分别，超越分别之境，假立之二谛已超离故，戏论皆寂灭。如是宣说般，染污从未存在于自性中，故无有可分为差别之法而宣说。因此，不视染污与非染污之法为有差别之界限。于究竟之义上，已超离一切戏论，故于染污与非染污任何一者皆无成立之义，于解脱边际之广大处，考察能取所取分别之自性，不列于二法之数。如是，因自生非造作之智慧之故，积累二资粮等，不以具勤作之门，以成果之方式，不新造法性心髓之义，而是从本初无染自生之智慧光明，于非造作之自性中作预言而宣说。