English
As it is said, all actions of the three doors are primordially pure, being the sole play of the wisdom vajra of the three secrets of the Victorious Samantabhadra. Therefore, there is no distinction between good and bad, acceptance and rejection. Therefore, regarding the very nature of the all-creating Bodhicitta, there is no boundary of keeping or not keeping vows through acceptance, rejection, effort, and striving. Rather, it is taught as being primordially kept, with an undeteriorated nature. Thus it is said. Chapter Title: From the All-Creating King of Bodhicitta, the chapter that shows the immovability of view, meditation, and vows, which is the commentary on the seventy-second chapter. The third, the chapter on how to meditate on the meaning of not seeking activity, the third meaning has two parts: the teaching and the explanation. The first is: Thus, the way to meditate on the meaning of not keeping vows for the all-creating Bodhicitta is taught. Then, the Bodhicitta All-Creating King said: Although the activities of all the Victorious Ones of the three times appear to be performed in a spontaneously accomplished manner without seeking, in essence, those activities are without action in the self-born wisdom, abiding in the great perfection of primordial completion. This is what was said about realizing that there is no activity of the three doors and that it is free from all efforts and endeavors. The second, the detailed explanation, has three parts: briefly stating the activity of not seeking action, explaining its nature in detail, and summarizing the meaning of the great spontaneously accomplished primordial state. The first is: Alas! The mind-essence, the self-born wisdom that does not depend on actions of doing and acting, I am the teacher, the All-Creating King. How is the way to meditate on the meaning of not seeking activity, which is the intention of me, the All-Creating King? All phenomena are inseparable in essence from the one self-born Bodhicitta, transcending the realm of speech, thought, and expression, and being free from all actions and efforts. Therefore, it is realized that there is nothing to meditate on. Furthermore, as it is said in the Tantra of Blazing Sky: The way the mind performs activities is inconceivable. Briefly explaining the way to perform activities is: It performs the activity of dispelling the darkness of ignorance. It performs the activity of dispelling the habitual tendencies of delusion. It performs the activity of destroying the darkness of obscurations and veils. It performs the activity of liberating the five poisons in their own place. It performs the activity of transforming sentient beings into Buddhas. The basis of delusion
Chinese
从根源上切断的利生事业。将错觉解脱于自地的利生事业。将显现的实相解脱的利生事业。从轮回之处救度的利生事业。将痛苦转为安乐的利生事业。通达一切皆是佛的伟大事业。如同息增怀诛一般。如是说，心性是无需修习的，安住于未作矫饰的自然状态并使之习惯，所有那些利生事业皆会毫不费力地自然而然产生，因此无需在它处寻求普作菩提心的利生事业，如是宣说。第二，详细阐述其自性，共有七点：心性远离因缘，因此毫不费力地放松安住。无有对境，显现为当下解脱，因此身语意毫不费力地安住。生起之感受解脱于无生，因此安住于未作矫饰的本然状态。自解脱，无有散乱，因此六识放松安住。一切法本即平等，因此身语意如是安住。境与心无有收放，因此安住于自生光明之状态。如是无需修习，因此自性放松安住。第一点是：奇哉！此心性自生之智慧，是任何作为、行为、努力都无法改变的，是本然如是的体性。如是这般本然如是之义，佛与众生谁也未曾改变过，并且心性自生之智慧，普作菩提心，我远离生起之因和成熟之缘，是自生非造作之自性，因此，无需依赖身语意的作为和努力去寻求和成就，于未作矫饰的自然状态中，身语意毫不费力地放松安住吧！为何如此呢？因为，如是不了达超越因缘、努力和成就之义，任何追随身语意作为之相的人，都无法与毫不费力任运成就之自性，普作菩提心之我相遇，如是宣说，于当下解脱，超越作为，智慧菩提心之义，无法从希望、疑虑和努力的道中证悟。第二点是：奇哉！导师之导师，普作我之利生事业不可寻觅
English
The activity of cutting off from the root. The activity of liberating delusion in its own place. The activity of liberating the reality of appearance. The activity of delivering from the state of samsara. The activity of turning suffering into bliss. The great activity of knowing that all are Buddhas. It is like pacifying, increasing, empowering, and subduing. As it is said, the nature of mind is not to be meditated upon, but to be accustomed to by leaving it in its natural state without artificiality, all those activities will arise effortlessly and spontaneously. Therefore, it is taught that there is no need to seek the activities of the All-Creating Awakened Mind elsewhere. Second, there are seven points to explain its nature in detail: Mind is free from cause and condition, so it is relaxed and left effortlessly. Appearances are self-liberated without object, so the three doors are left effortlessly. Arising feelings are liberated into non-arising, so they are left in an uncorrected, natural state. Self-liberation is without distraction, so the six consciousnesses are left relaxed. All dharmas are equal from the beginning, so the three doors are left as they are. Object and mind are without contraction or expansion, so they are left in the state of self-arisen luminosity. As it is, there is no meditation, so the nature is left relaxed. The first is: Alas, this self-arisen wisdom of mind is the essence of what is naturally as it is, which cannot be changed by any action, deed, or effort. Such a state of being as it is, has never been altered by any Buddha or sentient being, and the self-arisen wisdom of mind, the All-Creating Awakened Mind, is free from the cause of generation and the condition of maturation, and is therefore the nature of self-arisen, uncompounded. Therefore, there is nothing to seek and accomplish by relying on the actions and efforts of the three doors, so leave the three doors effortlessly relaxed in their natural state without artificiality! Why is that? Because, without realizing the meaning of transcending cause, condition, effort, and accomplishment, whoever follows the signs of the actions of the three doors will not meet the nature of the great effortless accomplishment, the All-Creating Awakened Mind. Thus, it is taught that the meaning of wisdom, awakened mind, which is self-liberated and beyond action, cannot be realized through the path of hope, doubt, and effort. The second is: Alas, the teacher of teachers, the activities of the All-Creating Me are not to be sought.
Chinese
其自性是，三门的一切作为，本来就是普贤王如来的事业，是自生自现的体性，除此之外没有任何作为，因此说不作任何努力之事，或者说不能作。如《虚空大根本续》中所说：身之事业无生，语之事业无可宣，意之事业无可思，功德事业无可成，事业事业无可寻，此亦吾之事业。如是说。同样，心髓菩提心没有能取所取的对境，因此远离修习的念头，虽然没有做任何修习的努力，四种事业全部是本来任运成就的自性。此心性自生之智慧，对于一切众生本来无有分离，所以不要忘记这种不需要任何努力的方式，要牢记在心啊。这是教诲。第三是，如此这般，从觉性菩提心的力量中自现的生起感受的分别念，无论生起什么，都如似生而无生的自性，如同海市蜃楼显现为水一样，因此它本身不能遮蔽，一切自生智慧的功德，不需寻找，以任运成就的方式自然显现和转变，本来就没有。因此，除此之外没有任何事业的作为，四种事业全部本来就在心性自生的体性中成就了。现在不需要再努力修成了，因为心性法身的体性，一切成办二利的功德，不需寻找，任运成就。如《见之精要虚空广阔》中所说：于法身中得自在，一切功德自性生，何须再说利他事，本来任运即圆满。就是这样。因为这样的理由，唉！一切事业都安住在无勤任运大成就的体性中，我就是导师普作王，是所有佛的自性。因此，三世诸佛所作的一切事业，都是普作王菩提心我的事业。如《虚
English
Its nature is that all the actions of the three doors are originally the activity of Samantabhadra, the self-born and self-arisen essence. There is no other action besides this, so it is said that no effort is made, or that it cannot be made. As it is said in the "Vast Sky Great Root Tantra": "The activity of the body is unborn. The activity of speech is unspeakable. The activity of mind is unthinkable. The activity of qualities is unachievable. Activity, activity, is unsearchable. This too is my activity." Likewise, the essence of Bodhicitta has no object of grasping or clinging, so it is free from the notion of meditation. Although no effort of practice is made, all four activities are naturally and spontaneously accomplished. This self-born wisdom of mind-essence is inseparable from all beings from the beginning, so do not forget this way of not needing any effort, and keep it in mind. This is the instruction. Thirdly, in this way, whatever arising feelings and thoughts arise from the power of awareness, Bodhicitta, all have the nature of being unborn from the very moment they appear to arise, like a mirage appearing as water. Therefore, it cannot obscure itself, and all the qualities of self-born wisdom naturally manifest and transform in a spontaneously accomplished manner without being sought. Therefore, without any other activity, all four activities are already accomplished in the self-born essence of mind-essence. Now there is no need to strive to accomplish them, because in the essence of the Dharmakaya of mind-essence, all the qualities of accomplishing the two benefits are spontaneously accomplished without being sought. As it is said in "The Essence of View, Vast Sky": "Having attained mastery in the Dharmakaya, all qualities arise from oneself. What need is there to speak of benefiting others? It is originally and spontaneously perfect." It is like that. For that reason, alas! All activities abide in the essence of effortless, spontaneously accomplished great perfection. I am the teacher Kunjed Gyalpo, the essence of all Buddhas. Therefore, all the activities performed by the Buddhas of the three times are the activities of Kunjed Gyalpo, the Bodhicitta, which is my activity. As in the "Vast
Chinese
《卡切根本汇集续》中说：“无论运用何种四种事业，都是我的事业之自性。” 如是说，所有四种事业，我虽已做了普作菩提心，然自生之智慧于我无有任何作为，为了所有事业不寻自成，心性如是之自性，与一切作为勤作相离之事业，本来就没有努力的作为，故不寻如是之自性，心宝金刚你安住吧，如是宣说，如普作王之教言之义，听闻并了悟远离作为勤作之义，不作修饰而安住，是事业之体性。若反过来分，四种事业全部具足之理是，《圣道安立续》中说：“善逝往昔所说故名为事业，于此听闻思维故名为业，心之双运寂灭故为寂静，彼即取为道故为增益，自心能运用故名为自在，断轮回之根本故为猛厉。”第四是，如是心性如是之状态中，不作任何改变，无勤任运而住，故无论生起任何分别念，皆自解脱无有痕迹，不为散乱遗忘所控制，是普作王之究竟密意。因此，如是甚深之胜者密意，于本解脱远离基础之状态中，六聚之分别念，心与心所生起任何事物，彼即于义无生之自性中安住之义，若知晓此，则将远离一切作为相之执着，故应如是知晓，并将六聚安住于不作修饰之自性中。因此，唉！心宝金刚，如上所说之如是心性如是，与一切作为自然分离之义，应修习之，于了悟不作修饰之义的状态中，六聚及其对境，内外情器世间之法，皆于无境空明中，于自处解脱之见，于原始广大之状态中，无有丝毫修改。
English
From the Tantra of "The Condensed Root of Kacche," it says, "Whatever of the four activities are employed, they are the very nature of my activities." As it is said, although I have performed all the manifold four activities as the All-Creating Bodhicitta, the self-arisen wisdom has no action for me. Because all activities are spontaneously perfected without seeking, the nature of mind itself, the activity that is free from all actions and efforts, has never had any striving action from the beginning. Therefore, without seeking, abide in the suchness itself, O Mind-Jewel Vajra. Thus it is taught, according to the meaning of the command of the All-Creating King, hearing and realizing the meaning of being free from action and effort, and abiding without fabrication is the nature of activity. If we differentiate it in reverse, the way in which all four activities are complete is as follows: From the Tantra of "The Establishment of the Noble Path," it says, "Because it is spoken by the Sugatas of the past, it is called activity. Because one hears and contemplates it, it is called karma. Because the co-emergence of mind is pacified, it is peace. Because that itself is taken as the path, it is increase. Because one's own mind can be used, it is called power. Because the root of samsara is severed, it is wrathful." Fourthly, thus, without altering anything from the state of mind itself as it is, abiding effortlessly and naturally, all arising thoughts are self-liberated without trace, and there is no being under the power of distraction and forgetfulness. This is the ultimate intention of the All-Creating King. Therefore, in such a profound intention of the Victorious Ones, in the state of primordial liberation free from foundation, whatever arises as the six aggregates of thoughts, mind, and mental events, that itself abides in the nature of non-arising in reality. If you know this meaning, you will be free from all concepts of action and effort. Therefore, know it in that way and let the six aggregates abide in their own uncorrected nature. For that reason, O Mind-Jewel Vajra, meditate on the meaning of suchness of mind as described above, which is naturally free from all action and effort. In the state of realizing this meaning of non-fabrication, all phenomena of the six aggregates with their objects, the outer and inner worlds of environment and inhabitants, are liberated in their own place in the unobstructed emptiness without object, in the state of primordial vastness, without the slightest modification.