Chinese
消除所有存在的障碍，斩断阻碍解脱和一切智的烦恼和所知障之网，所有如是如是的法，不混杂地如实知晓的无碍智慧之光得以增长，并且更上一层楼，这三者被说成是同时发生的。第二，关于这一点，一切的作者我，不是任何原因或条件所产生的自生智慧。因为没有一种智慧不是由我所创造的。因此，从虚空内明的智慧三者，到执持相状的智慧五者，再到外明的智慧二者等等，所有显现的无量智慧的游舞，都是由一切作者国王自生智慧的我所安排的。因此，导师一切作者国王，觉性自生智慧的我，被称为所有智慧的国王。第三，像这样，觉性菩提心的自性中，本来就没有能取所取烦恼的障碍。但由于众生不认识自己的本性，所以才会有能取所取烦恼的显现。如果想要让这些烦恼在无根、本初解脱的大智慧自性中显现和明晰，那么，导师一切作者我的所有决定意义的教法，都无好坏取舍，而是将觉性自生智慧的唯一自性，从本初就是圆满成佛的自性来开示，请证悟这一点。所有显现为烦恼等错觉轮回之法，本来就不存在，因此将会证悟为自生智慧的唯一自性。就像无垢的虚空中那样：错觉无根自解脱，是法身。虽无而显如镜中像。清净心性如镜面显现，各种因缘的影像无论显现什么，都不是从心中产生，只是在心中显现而已。显现对心没有丝毫沾染。镜中影像只是因缘显现而已。是从镜子里面产生的吗？不是那样，只是在镜子上显现而已。因此，心中从来没有错觉。
English
That which eliminates all existing obstacles, cuts through the net of afflictions and cognitive obscurations that obstruct liberation and omniscience, and the unobstructed light of wisdom that knows all phenomena as they are, without confusion, increases and progresses further and further – these three are said to occur simultaneously. Secondly, regarding this, the all-creating I am the self-born wisdom that is not produced by any cause or condition. Because there is no wisdom that is not created by me. Therefore, from the three wisdoms of inner clarity of space, to the five wisdoms that grasp characteristics, to the two wisdoms of outer clarity, etc., all the limitless displays of wisdom that appear are arranged by the all-creating king, the self-born wisdom, I. Therefore, the teacher, the all-creating king, the self-born wisdom of awareness, I, is said to be the king of all wisdoms. Thirdly, like this, in the essence of awareness, the mind of enlightenment, there has never been an obscuration of grasping and fixation. But because sentient beings do not recognize their own nature, grasping and fixation appear as afflictions. If you want these afflictions to appear and become clear in the nature of great primordial liberation, which is without root, then all the definitive teachings of the teacher, the all-creating I, are without good or bad, acceptance or rejection, but reveal the sole nature of awareness, self-born wisdom, as the nature of being primordially enlightened. Please realize this, and all appearances of delusion, such as afflictions, as the phenomena of samsara, have never existed from the beginning, and therefore you will realize the sole nature of self-born wisdom. Like in the immaculate sky: Delusion is rootless, self-liberated, the Dharmakaya. Though nonexistent, it appears like a reflection in a mirror. The pure mind itself appears as the surface of a mirror. Whatever images of various causes appear, they do not arise from the mind, they only appear in the mind. The appearance does not stain the mind in the slightest. The reflection in the mirror is merely the appearance of conditions. Does it arise from within the mirror? It is not like that, it only appears on it. Therefore, there has never been delusion in the mind.
Chinese
如镜之地的自性即是佛陀。 万物之基，不灭之影像持者。 彼之自性，以智慧而解脱能取所取。 因此，从心识中未曾生起错乱， 显现为错乱者，在心识之外并不存在。 因此，错乱显现之自性即是心识。 如无系缚解脱般，系缚解脱之显现甚为奇妙。 如是了悟，则超越一切系缚解脱。 如是说。章节名：从《菩提心普作王》中，了悟智慧无有遮蔽之章节，即第六十七品之释义。 第二义，对于本已圆满之心性，以道之二资粮清净，以证得之果位，色身并非前所未有新产生，此不合理。对于自生之心性，因本已任运成就，故无有勤作所生之新功德，所诠释之第八十八品，分为二：诠释与解说。第一，如是，一切法皆为自生智慧一体之自性，于本初即安住于无有遮蔽光明之体性中，如较低之乘般，诠释为无有可消除之遮蔽，此后，《菩提心普作王》说：心性自生智慧，本初即为非造作之自性，一切法身之功德，如太阳与光芒般，以任运成就，远离聚集分离之方式而安住，因此，了悟到无法以积累二资粮等之努力而寻得，此乃所说。第二，广说分为三：诠释未寻得而任运成就之义，诠释其自性无法被他人了悟，直接诠释任运成就之智慧。第一，嗟！如是，一切法之安住方式安住于自生智慧中，我乃任运成就大圆满，无有错谬地明晰开示超越取舍、断立之义之导师普作王，我之自性不依赖因缘勤作，于轮回涅槃一切周遍之大智慧，以自生非造作之体性，本初即为成佛之自性而任运成就，因此无法寻得，如是之普作王菩提心我之自性，未曾造作本初即已成佛之义，将为菩萨金刚汝所诠释，汝之
English
The nature of the mirror-like ground itself is the Buddha. The basis of all, the unceasing image holder. Its very nature, through knowledge, liberates the grasped and the grasper. Therefore, delusion does not arise from the mind. That which appears as delusion does not exist apart from the mind. Therefore, the nature of delusional appearance is the mind itself. Like the absence of bondage and liberation, the appearance of bondage and liberation is wondrous. Thus realizing, one transcends all bondage and liberation. Thus it is said. Chapter Title: From the 'All-Creating King of Bodhicitta,' the chapter on realizing wisdom without obscuration, which is the commentary on the sixty-seventh chapter. The second meaning is that it is unreasonable for the Form Body to newly arise as a result of the two accumulations of the path purifying the mind-essence that is complete from the beginning. The eighty-eighth chapter, which explains that there are no new qualities produced by effort because the self-originated mind-essence is spontaneously perfect from the beginning, has two parts: the explanation and the exposition. The first is: Thus, since all phenomena abide in the nature of a single self-originated wisdom, in essence, as primordially unobscured and luminous, it is explained that obscurations cannot be removed as in the lower vehicles. Then, the All-Creating King of Bodhicitta says: The mind-essence, self-originated wisdom, is primordially of a non-arisen nature, and all the qualities of the Dharma Body abide spontaneously, like the sun and its rays, in a way that is free from gathering and separation. Therefore, it is said that this realization cannot be sought through effort such as accumulating the two accumulations. The second, the detailed explanation, has three parts: explaining the meaning of spontaneous perfection without seeking, explaining that its nature cannot be realized by others, and directly explaining the wisdom of spontaneous perfection. The first is: Alas! Thus, the way all phenomena abide is in self-originated wisdom. I am the All-Creating King, the teacher who clearly reveals without error the meaning of the Great Perfection of spontaneous perfection, which is beyond abandonment and adoption, rejection and establishment. My nature does not depend on causes, conditions, effort, or accomplishment. In the great wisdom that pervades all of samsara and nirvana, it is spontaneously perfect in the nature of self-originated, non-arisen, primordially enlightened essence, and therefore cannot be sought. Such is the All-Creating King, the Bodhicitta, my nature, the meaning of uncreated, primordially enlightened, I shall explain to you, Vajra, the Bodhisattva. Your
Chinese
因此，请好好领悟无需寻找、自然成就的我之自性之意义。第二部分分为两点：未领悟之自性及其过患。第一部分分为三点：总的阐述、分别的解说和意义的归纳。第一点是： 唉！本来就是原始佛陀的胜者我，是导师一切作者之王，是所有法之实相心髓，是自生之智慧。如此导师一切作者我之能力所生之导师三身，对于所化之钝根众生而言，我的自性未加改造如实之实相极其难以领悟。因此，对于那些人，以修持各自宗派之道的方便，来开示可以从他处寻求所要获得的果实，这仅仅是方便之语，因为无法领悟脱离因缘之实相自生之智慧。 因此，《决定意义总集》中说： 下乘宗派的一切法，如果必须依赖智慧方便，因为是造作之故，就不是实相。身和智慧不可能产生。 又说： 方便之义的佛陀之因缘，据说就是方便和智慧。 只要依赖方便，就如酒和毒药混合般导致死亡。 因此，自生不需要方便，方便只是无明的方便之语。 智慧通彻，非因所生，知晓无因之果就足够了。 如此宣说。 第二部分，分别解说分为八点：声闻、缘觉、菩萨、克里亚、邬波、瑜伽、玛哈、阿努未领悟之自性之解说。第一点是： 也就是说，八个下乘宗派没有寻求一切究竟果位的功德，因为是自然成就，所以对于不领悟超越勤作之意义的所化众生，是如何按照各自的根器来确定的呢？ 比如，对于属于声闻种姓的所化众生，进入四谛之道后，对于我执烦恼和我无我之领悟智慧，以取舍之方式在道上勤作，因此，大圆满之心性自生之智慧，不领悟无取舍之意义。第二点是： 对于属于缘觉种姓的所化众生，对于内外十二缘起
English
Therefore, please understand well the meaning of my self-nature, which is naturally accomplished without seeking. The second part has two points: the nature of non-realization and its faults. The first part has three points: general exposition, detailed explanation, and summary of meaning. The first point is: Alas! I, the Victorious One who is originally the primordial Buddha, am the teacher, the King of All Doers, the essence of the reality of all dharmas, the self-born wisdom. Thus, the three bodies of the teacher arising from the power of the teacher, the King of All Doers, find it extremely difficult for the dull-witted beings to realize my unadulterated, authentic self-nature. Therefore, for those beings, it is taught that by taking the path of each vehicle as practice, one can seek the fruit to be obtained from elsewhere, which is merely a provisional statement, as it is impossible to realize the self-born wisdom of the reality free from causes and conditions. Therefore, in the Definitive Meaning Samgraha it is said: All the dharmas of the lower vehicles, if they must rely on wisdom and means, are not the reality because they are fabricated. Body and wisdom cannot arise. It is also said: The cause and condition of the Buddha of provisional meaning is said to be means and wisdom. As long as one relies on means, it is like mixing wine and poison, leading to death. Therefore, self-arisenness does not need means. Means are merely a provisional statement of ignorance. Wisdom is unobstructed, not produced by causes. It is sufficient to know the causeless fruit. Thus it is said. The second part, the detailed explanation, is divided into eight points: the explanation of the non-realization of the self-nature by the Hearers, Solitary Realizers, Bodhisattvas, Kriya, Upa, Yoga, Maha, and Anu. The first point is: That is to say, how is it determined for those beings who do not realize the meaning of surpassing effort and accomplishment because all the qualities of the ultimate fruit are naturally accomplished without seeking by the eight lower vehicles, according to their respective minds? For example, for those beings who belong to the Hearer lineage, after entering the path of the Four Noble Truths, they strive on the path by means of abandoning and adopting the afflictions of self-grasping and the wisdom of realizing selflessness. Therefore, they do not realize the meaning of the self-born wisdom of the Great Perfection's mind-essence, which is without abandoning and adopting. The second point is: For those beings who belong to the Solitary Realizer lineage, the twelve links of interdependent origination, both internal and external,
Chinese
执着于观修生起次第和圆满次第的道，为了次第遮止烦恼和智慧二者而努力，这表明，由于没有领悟到自生智慧无生灭的意义，所以偏离了大圆满的道。第三，对于某些应调伏的具有菩萨种姓者，确定了世俗谛和胜义谛二谛的意义，从而进入二谛双运、离戏中观之道，并通过次第修习清净二障，次第生起地道的功德，以努力获得究竟的果位佛陀，这也说明没有领悟心性无修无证的意义。第四，对于某些属于事部者，由于将内外诸法执着为能取和所取二者，所以通过特别进行沐浴和清洁等努力，确定了高低、柔软、粗糙的一切事物都成为法性清净的体性，即文殊、观音、金刚手三部自性，同样，通过以三部本尊显现的方式安住于三摩地道，希望现前获得究竟的果位三部金刚持的果位，这也说明没有领悟无能取所取的智慧。第五，对于某些属于行部乘者，通过外在的行为或事业，如沐浴和清洁等行为，以及内在的观修有相和无相瑜伽，努力于二者兼具的道，通过取舍清净与不净等，希望获得四种姓金刚持的果位，这也是由于执着于二者兼具的道，所以没有领悟大圆满心性无二的智慧。第六，对于某些属于瑜伽部乘者，通过以三种三摩地观修自身为清净本尊的自性，通过取舍诸法，希望获得密严刹土的果位。如龙钦饶降巴所说：瑜伽三摩地努力修，取舍之后有果报。大圆满阿底龙钦我，一切皆是法的显现。誓言舍取等等之，三摩地增