English
Not dependent on other empowerments. In the state of the inexpressible essence, everything is complete, there is no need to rely on the empowerment of the bliss of mantra words. Separated from all signs, the self-mind is complete, there is no need to strive for material and samadhi. With the universal grant of the great power of Brahma, without being conferred, realizing this self-nature completion, one will abide in the spontaneously accomplished supreme bliss. The King of Wisdom empowers all, not relying on the empowerment of discrimination and signs. The supreme empowerment in empowerment, the profound and complete empowerment, not conferred by discrimination, is the spontaneously complete primordial Buddhahood. Not fabricated, it is the empowerment of no birth and no death. Not gradual, it is the empowerment of simultaneous completion. There is no need to accomplish through realization, because self-nature is complete. Thus it is said. Therefore, for such a mind-essence meaning, the individual who must enter, becoming the supreme of yogis, is the extremely yoga Ati Dzogchen, the profound meaning of the teachings that transcends cause and effect, effort, the uncorrected spontaneously accomplished great, the self-born wisdom of awareness, the mind-essence Kunjed Gyalpo, for those who, like practitioners of the effort-making vehicle, abide in this way through the practice of effort-making, do not indicate the path of discrimination and signs, because there is no indication. Abiding in this way through practice and effort, the Buddhas of the past have not spoken as the ultimate meaning, nor will they speak in the future, and the Buddhas who now appear and truly abide and teach the Dharma will not speak either, thus declaring that all actions are useless, it is the self-nature of primordial liberation. Third, summarizing the meaning has five: finally, with self-born awareness, and the awareness of effort-making hope, it shows deviation from the meaning of Kunjed; abiding in the natural state of mind-essence, cutting off the place of deviation, establishing the meaning of Kunjed; abiding in that meaning, transcending the boundaries of samsara and nirvana; spontaneously self-liberated, abiding, showing the meaning of Kunjed Gyalpo. First, alas! The nature of the teacher, Kunjed Gyalpo, for that Dharma-nature that cannot be practiced or thought about, the meaning of non-action, without truly realizing it, but seeking a basis in the meaning of the great perfection of non-action, with no practice and no
Chinese
据说，如果对本来清净的自生智慧的实相一无所思，任其消逝，停留在庸常状态，那就是陷入了轮回的自相。如《深奥究竟》中所说： “若无真义见之把握， 仅从言辞经文中寻觅法源， 于无为法生起我慢执着， 身语粗鄙行事如破烂法衣。 即使禁锢自心亦不能从轮回中解救， 痛苦可怖之果无疑将至。 此乃见地衰败之过患。” 如是说，为了消除陷入凡夫俗子的歧途，教导我们如实证悟自生智慧的心性。 第二，然而，一切众生的心髓菩提心的自性，本自具有任运成就，内外器情万法皆是其自性，本初即已成佛，除此之外别无他果可寻。如《自生圆满》中所说： “显现一切皆普贤， 本基元始无念等。 内外器情法身性， 此外无他佛陀矣， 勿于他处觅独子。” 就像这样，如果不这样认识，而是去寻求和修持，那就是把本初自生智慧当作外在之物来寻求，这就是陷入了分别念的自性，即名相之路。因此，无论多么专注于带有希望、恐惧、努力和实践的执着心一境性禅定，都不会获得解脱，《普贤王如来根本续》本身并没有这样说，而且说这是大圆满的歧途，仅仅是更高境界的因而已。 第三，唉！导师之导师，普贤王如来，由于如实证悟了自身无造作大安住的实义，彻底斩断了刚才所说的两种歧途的束缚，无论修或不修，都不会有任何冲突，安住于法性平等之义。因此，普贤我之意趣，乃是无造作本初成佛，超越取舍勤作，任运成就之义。因此，务必证悟如是普贤王如来的自性，即无谬的心性菩提心之实相！
English
It is said that if one does not think anything about the unconditioned meaning of the self-arisen wisdom of the natural state, and lets it fade away, remaining in an ordinary state, that is falling into the self-characteristic of samsara. As it says in "Profound Completion": "Without confidence in the view of the true meaning, Drawing the source of Dharma from mere words and scriptures, With pride and firm belief in inaction Dharma, Practicing coarse deeds of body and speech like tattered Dharma robes, Even if one restrains one's own mind, one will not be saved from samsara, There is no doubt that the fruit of terrible suffering will come. This is said to be the fault of impaired view." As it is said, in order to clear the path of falling into the ordinary state of ordinary beings, it is instructed to realize the self-arisen wisdom of mind itself as it is. Second, however, the essence of the nature of Bodhicitta is spontaneously present in all beings, and all phenomena of outer and inner vessels are enlightened from the beginning in its nature, so there is no other fruit to be sought from it. As it says in "Self-Arisen Perfection": "Whatever appears is Samantabhadra, The ground is originally without thought, equal. The outer and inner vessels are the Dharmakaya, Other than this, there is no Buddha, Do not seek the only child elsewhere." Like this, if one does not realize it in this way, but seeks and meditates, then seeking the self-arisen wisdom of the All-Creating King elsewhere is falling into the path of characteristics, which is the nature of conceptualization. Therefore, no matter how much one abides in the one-pointed Samadhi of mind-holding with hope, fear, effort, and practice, it will not lead to liberation. The Kun Byed itself does not show this in its scriptures, and it is said that the pitfalls of Dzogchen are only the cause of higher realms. Third, alas! The teacher of teachers, the All-Creating King, having realized the meaning of his own unconditioned great natural state as it is, completely cuts the bonds of the two pitfalls just mentioned, and no matter how one places meditation or non-meditation, there is no contradiction, abiding in the meaning of the equality of Dharmata. Therefore, the intention of Kun Byed is unconditioned, primordially enlightened, and the meaning of being beyond abandonment and adoption, effort and practice, is spontaneously accomplished. Therefore, realize the unerroneous nature of the All-Creating King, the nature of awareness, the reality of Bodhicitta!
Chinese
如此教诲。第四，阿底耶脱大圆满的证悟者，如实通达了上文所示的，将庸常任运的束缚和希冀疑虑勤作的束缚这二者，以如实通达普作菩提心的法性之明觉力斩断，安住于本初解脱无修的境界中。因此，远离了一切希冀疑虑勤作之心，不进入从轮回中解脱的道，也不接受寂灭。对于心性精华之义，不执着于轮回涅槃取舍等偏颇之见，不以超离心识、自然本智、未加改造的真实之义，以名相执着分别之念修习。如《虚空界》中所说：“音声无余诸显现，是无尽庄严轮之语；殊胜色身圆满坛城；忆念分别心之运行，是无尽庄严轮之意；外内情器为智慧坛城；浩瀚奇妙坛城胜。”如是，通达了包含显现、声响、忆念、分别在内的情器世间的一切显现，皆为自生普贤王如来的身语意无尽庄严轮之自性，除此之外，由于没有可以生起悲悯之境的有情自续者，因此不趋入其义，远离了执着、希冀疑虑的一切勤作。第五，导师普作金刚，我已开示了不经勤作，以明觉力之灌顶，无勤而得的心性精华之义，如是，金刚萨埵应于此义中修习，如是安住于无勤本然之智的忆念或本有之忆念，便能自在圆满大乐之义，一切法皆融入明觉之中，内外秘密诸灌顶，无需受灌一时圆满，此乃导师普作金刚之无谬见解，普作我已授记如是。于《虚空广阔续》中云：具缘瑜伽士具义者，本初灌顶心要
English
Thus he instructed. Fourth, the yogi who realizes the meaning of Atiyoga Great Liberation as it is, having truly understood what was shown above, cuts off both the bonds of ordinary, uncontrolled wandering and the bonds of hope, doubt, effort, and striving with the power of awareness that realizes the nature of the all-creating Bodhicitta as it is, and abides in the intention of primordial liberation without meditation. Therefore, being free from all thoughts of hope, doubt, effort, and striving, he does not enter the path that liberates from samsara, nor does he accept nirvana. Regarding the essence of mind itself, he does not fixate on biased views such as acceptance and rejection of samsara and nirvana, and he does not meditate on the meaning of the uncreated, natural wisdom that transcends the mind, the true meaning, with conceptual thoughts that grasp at names and signs. As it says in the "Expanse of Space": "All sounds and appearances without exception, are the speech of the inexhaustible wheel of adornment; the supreme form is the perfected mandala of the body; all movements of memory and thought are the mind of the inexhaustible wheel of adornment; the container and its contents are the mandala of wisdom; the vast and wonderful mandala is supreme." Thus, understanding that all appearances of the container and its contents, which are encompassed by appearances, sounds, memories, and thoughts, are the nature of the inexhaustible wheel of adornment of the body, speech, and mind of the self-born Samantabhadra, and since there is no sentient being with an independent continuum as an object for generating compassion, one does not engage in that meaning, and is free from all efforts of attachment, hope, and doubt. Fifth, O teacher, all-creating king, I have shown the method of progressing in the meaning of the essence of mind itself, which is attained without effort through the empowerment of the power of uncreated awareness. Thus, Vajrasattva, familiarize yourself with that meaning, and by such uncreated, naturally abiding wisdom-memory or innate memory, you will have mastered the meaning of spontaneous, perfect great bliss, all phenomena will be completely absorbed into awareness, and all outer, inner, and secret empowerments will be perfected at once without having to be conferred. This is the unerring view of the teacher, the all-creating king himself, and I, the all-creating one, have prophesied it thus. In the Tantra of the Vast Expanse of Space it says: "The fortunate yogi, the one with meaning, the essence of the primordial empowerment."
Chinese
心性之义。以证得法性觉性之权，内外诸权皆圆满于此。如是说。品题：普作菩提心王经中安住于觉性掌权之品，第七十五品释。 ༈ 第二义，无修大安住道如何修之理分三：于道无行，于地无修，于行无取舍之见地如何安住。第一，于道无行之见地而安住之品，第六义分二：示与说。第一，如是示现普作菩提心于未得灌顶之义如何修之理，其后，菩提心普作王，于一切法之生处心要菩提心之义，以上下次第之方式，于无行，未行，本初已行之道如何安住之方式，此说。第二，广说分三：总示无行之义之体性，其自性分别说，以教授方式功德之次第而摄义。第一，噫！心勇士金刚，于本初无行之真实义，今修且安住。又，法性心要自生之智慧，于无分别平等之义，无取舍之作业，此道乃周遍轮涅一切法如虚空之边际，无离合而安住，故无不遍之处。大圆满平等自解脱中，自心心要不变佛，有乃轮涅一切本初有，遍乃三时无先后而遍，是乃法界离因果。如是说之故，于不作造作本然之状态安住，然普周不变，离因果勤作，于彼，虽无于分别相之境而成立之所修，然一切法无非是无生菩提心之自性，故亦无不修而舍弃者。故，无论显现何者，一切皆是任其自然，未离如水流般之修法。如是心
English
The meaning of mind itself. By obtaining the power of the wisdom of Dharma-nature, all inner and outer powers are perfected in it. As it is said. The title of the chapter: The seventy-fifth chapter of the Kun Byed Gyal Po, the All-Creating King, which dwells on the mastery of awareness. ༈ The second meaning, how to cultivate the path of great non-meditation, is threefold: how to abide in the view that there is no traversing on the path, no cultivation on the ground, and no acceptance or rejection of conduct. First, the sixth meaning of the chapter on abiding in the view that there is no traversing on the path is twofold: the teaching and the explanation. First, thus, the way to show how to cultivate the meaning of the empowerment of the All-Creating Bodhicitta without obtaining it, then the Bodhicitta All-Creating King, the essence of the source of all dharmas, the meaning of Bodhicitta, how to abide in the path that has not been traversed, has not been traversed, and has gone from the beginning, in the manner of an upper and lower sequence, this is said. Second, the extensive explanation is threefold: the general teaching of the nature of the meaning of non-traversing, the specific explanation of its nature, and the summing up of the meaning by the order of the qualities of the instruction method. First: O Mind Hero Vajra, now meditate and abide in the true meaning of the original non-traversing state. Moreover, the wisdom of the self-arisen essence of Dharma-nature, in the meaning of non-conceptual equality, this path without any action of acceptance or rejection pervades all phenomena of samsara and nirvana like the edge of the sky, and abides without separation, so there is no place that is not pervaded. In the Great Perfection of Equality, Self-Liberation, the essence of one's own mind is the unchanging Buddha, existence is originally in all of samsara and nirvana, pervasion pervades without before or after in the three times, is the Dharmadhatu beyond cause and effect. Because it is said like that, abide in the uncorrected, natural state, but the all-pervading is unchanging, beyond cause and effect and effort, in that, although there is no object of meditation established in the realm of conceptual signs, there is not a single dharma that is not the nature of unborn Bodhicitta, so there is nothing to be abandoned without meditating. Therefore, whatever appears, whatever arises, everything is left as it is, and it does not go beyond the meditation of the continuous stream of water. Likewise, the heart