English
Originally pure, so there is no need to remove anything. Spontaneously accomplished, so there is no need to pray to others. Complete in itself, so there is no need to seek or strive. Because the unmade nature exists, this very moment is complete. There is no need for action, no need to search, no need to practice, and no distinction between good and evil; there is no defilement from the beginning. As it is said. Therefore, all dharmas converge into the meaning of the essence of dharmata, and since there is no separation, there is no acceptance or rejection. Realizing samsara and nirvana as equal, all the bonds of hope and fear are completely severed, so there is no need to seek liberation, and therefore there is no need to practice on the path, which means being free from all effort and practice. Such is the conduct of the All-Creating One, realizing the meaning of effortless spontaneous accomplishment, all dharmas included in the three times, in the state of unborn bodhichitta, do not exist as separate meanings, but abide in the nature of equality. Entering or not entering from the perspective of acceptance and rejection, even such words are far beyond that. Therefore, the conduct of the All-Creating King is prophesied as having no acceptance or rejection, the nature of non-duality and equality. Thus it is said. Chapter Title: From the Bodhichitta All-Creating King, the chapter that teaches equality without acceptance or rejection, which is the commentary on the seventy-eighth chapter. ༈. The third meaning is how to meditate on the meaning of the fruit of the great abiding of spontaneous accomplishment abiding in oneself, which has two aspects: the wisdom without obscurations and how to meditate on the meaning of spontaneous accomplishment beyond hope and fear. First, the self-born wisdom is primordially luminous, so the ninth chapter is about the chapter on how obscurations cannot be removed, which has two parts: the teaching and the explanation. The first is: Thus, having shown how to meditate on the conduct without acceptance or rejection, in the unmade, genuine meaning, then the Bodhichitta All-Creating King said: The wisdom of the self-born mind itself, in the state of the essence of dharmata, has never had the obscurations of afflictions and knowledge, so there is no need to rely on present efforts to remove them, and he revealed this intention of the great perfection of unobstructed luminosity. The second is the detailed explanation, which has three parts: briefly showing the nature of the mind itself without obscurations, explaining the nature in detail, and the compassion without obscurations converging into one meaning. The first is: O, teacher of teachers, All-Creating One
Chinese
国王我已预言，所有佛法的精髓，即觉性菩提心，本来就没有遮蔽，从一开始就是无遮蔽、本自成佛的自性，应当如此思虑和证悟。如何理解呢？显现为轮回和涅槃的一切法，无一例外，本来就是无生的，在离戏法界中无有差别，一切法无别，安住于一体之中。因此，这种无生菩提心，即精要自生智慧，是三世诸佛的心意，与二元对立的智慧自性无别，本来就是光明清澈的本体，如同虚空般无法分割成部分，因此，没有显示一部分被遮蔽，一部分不被遮蔽的差别，而是安住于无遮蔽的大法身之中。第二，详细阐述自性，共有七点：揭示了认为心性本一，遮蔽与不遮蔽都是由心本身造成的观点是不合理的；揭示了实相自性为一体光明；揭示了自生智慧的定义；揭示了智慧是内明的，因此不作用于外境；揭示了一切法都包含在自性普作之中；揭示了通过熟悉其意义，安住于不可思议的境界；揭示了一切法本来就是无二的，因此要从那种状态中不散乱，以断绝希望和疑虑的方式来展示。第一点是：唉，勇士金刚！像这样，由于精要菩提心本来就没有遮蔽，因此，对于这无遮蔽的大光明、无作任运成就的意义，不要有任何错误，好好地禅修吧！也就是说，显现为佛和众生的这一切，在无生法界中没有差别，是同一自性。如果有人认为众生的相续是被遮蔽的，而诸佛的心意是不被遮蔽的自性，像这样区分好坏，并对此进行取舍，那么这个人就违背了一切法的实相，即无为自性心性的意义，因为这是在无二的意义上，执着于取舍二者。如《龙钦心髓》所说：无明法身自性一，佛与众生义同一。
English
I, the king, have prophesied that the essence of all Dharmas, namely the mind of awareness, Bodhicitta, is primordially without obscuration, and from the very beginning is the nature of being un-obscured and spontaneously enlightened. One should contemplate and realize this. How is it understood? All phenomena that appear as samsara and nirvana, without exception, are primordially unborn, without differentiation in the realm of non-elaboration, the Dharmadhatu. All Dharmas are undifferentiated, abiding in the state of oneness. Therefore, such an unborn Bodhicitta, the essence of self-arisen wisdom, is the mind of all Buddhas of the three times, inseparable from the nature of wisdom that is beyond duality. It is primordially the essence of clear light, like the sky, indivisible into parts. Therefore, there is no distinction shown between some being obscured and some not being obscured, but it abides as one great, unobscured Dharmakaya. Secondly, there are seven points to elaborately explain the nature: Revealing that it is unreasonable to think that obscuration and non-obscuration of the single mind-essence are caused by the mind itself. Revealing the actual nature as one clear light. Revealing the definition of self-arisen wisdom. Revealing that wisdom is inwardly clear, therefore it does not act on external objects. Revealing that all Dharmas are included in the self-nature of the all-creating (kun byed). Revealing that by familiarizing oneself with its meaning, one abides in an inconceivable state. Revealing that all Dharmas are primordially non-dual, therefore one should not be distracted from that state, showing the manner of cutting off hope and doubt. The first point is: Alas, Vajra hero! Like this, since the essence of Bodhicitta is primordially without obscuration, therefore, without any error, meditate well on this meaning of the unobscured great light, the unmade, spontaneously accomplished! That is to say, all that appears as Buddhas and sentient beings is undifferentiated in the unborn Dharmadhatu, being of one nature. If someone regards the continuum of sentient beings as being obscured, and the minds of the Buddhas as being of an unobscured nature, thus distinguishing between good and bad and engaging in acceptance and rejection, then that person contradicts the actual state of all Dharmas, the unconditioned nature of mind-essence, because it is clinging to both acceptance and rejection in the meaning of non-duality. As Longchen Rabjam said: "Unknowing and Dharmakaya are one nature, Buddhas and sentient beings are one in meaning."
Chinese
再说，在《胜义总集》中说：未曾迷乱故无无明，未曾证悟故无智慧。因此，对于实义，若散乱与不散乱之间未作区分。如是，心性法身大圆满，唯一明点的自性，如显示般，无有有无遮障，迷乱与不迷乱，佛与有情等差别。第二，如果认为不清净轮回的种种法显现，不是应断除的遮障自性，那又该如何呢？普作菩提心以光明无有遮障的密意授记说：如此，对无生菩提心的意义修习之后，显现为生的幻化，显现为显有器情的一切法，都将证悟为与无生本来清净的精华无有差别，心性光明的游舞，因此，不清净应断除的法，连微尘许也不成立。成就自在萨ra哈巴说：显现声响皆如幻，如阳焰与影像，无有实物之相。显现幻相者，心性如虚空，无有边无有中，无人能知晓。恒河等种种河流，如入咸水之海成一味。当知一切分别心及心所，于法界中成一味。如是，显现声响念头之诸法，都显示为从法界菩提心之游舞中生起的无有显现空色之游舞，而非应断除之法。因此，内外显有之诸法，从如何显现与明晰之时起，就证悟到从未曾从心性精华之界中动摇过刹那。如虚空般，对于超越分别思虑之义，无论何者安住于此，都将证悟到无有区分遮障与非遮障，安住于精华菩提心中的意义。第三，唉！勇士金刚导师普作金刚，为未作矫饰的自显眷属授记一切法之精华，自生智慧的能诠释如何。如此，所谓智慧之义，是无有遮障融入本性，故为本来自然光明的意义。
English
Moreover, in the 'Definitive Meaning Collection' it says: 'Because there has been no delusion, there is no ignorance; because there has been no realization, there is no wisdom. Therefore, regarding the true meaning, there is no distinction made between distraction and non-distraction.' Thus, the nature of mind itself, the great Dharmakaya, the single bindu, is shown to be without the distinctions of having or not having obscurations, delusion or non-delusion, Buddhas and sentient beings, etc. Secondly, if one thinks that the various phenomena of impure samsara are not of the nature of obscurations to be abandoned, then how are they? The All-Creating Bodhicitta prophesies the intention that is luminous and free from obscurations: 'Thus, having meditated on the meaning of the unborn Bodhicitta, all these phenomena that appear as the magical display of birth, appearing as the outer world and its contents, will be realized as being non-different from the essence of unborn, primordially pure, the play of the luminosity of mind itself. Therefore, there is not even a particle of impure phenomena to be abandoned.' The accomplished master Saraha said: 'All appearances and sounds are like illusions, like mirages and reflections, without the characteristics of real things. The mind itself, which makes illusions appear, is like the sky, without beginning or middle, which no one can know. Just as various rivers such as the Ganges become one taste in the salty ocean, so know that all conceptual minds and mental events become one taste in the Dharmadhatu.' Thus, all phenomena of appearances, sounds, thoughts, and concepts are shown to be merely the play of non-existent appearances and empty forms arising from the play of the Dharmadhatu Bodhicitta, and not phenomena to be abandoned. Therefore, from the very moment that these outer and inner phenomena of existence appear and are clear, realize that they have never moved for even a moment from the realm of the essence of mind. Like the sky, whatever abides in the meaning beyond conceptual thought will realize the meaning of abiding in the essence of Bodhicitta without distinguishing between obscurations and non-obscurations. Thirdly, alas! The warrior Vajra master, the All-Creating King, prophesies to the uncorrected self-appearing retinue how the essence of all phenomena, the definition of self-arisen wisdom, is: 'Thus, the meaning of what is called wisdom is that because there is no obscuration entering into the nature, it is the meaning of being primordially naturally luminous.'
Chinese
如是宣说。所谓“自生”，是指不由因缘新造之自性，如虚空般周遍一切，安住于诸法之精华中。如实了悟此理，则能超越执著于清净涅槃之法，以及诽谤不净轮回之法等一切增损之边，证悟本师普贤王如来之究竟解脱、超离思维之大智慧。第四是： 唉！自生之智慧，本自于自身中，以法性精华之方式，无离无合地安住，且无有遮蔽。因此，菩萨金刚，你现在就修习如此真实之心性之义吧！而且，此自生之智慧，已超越一切能执之分别念之对境，因此，不要以分别念之智慧，如实地了悟并修习，而将之作为对境或所缘而执持，因为其已远离一切分别念。同样，由于其已超越所执之境，是无境空明之自性，因此，不要让外六识之境，使心识散乱，而是要将心专注于内，并守护它，或者说不必守护。如果需要依赖修习，那就不是本自自生之觉性了。如《自显》中所说： “修习不能得真性， 若得则无自性觉。 何以故自性觉智， 无有散乱与不散。 凡有执著之处者， 无有自生之智慧。 倘若自生之智慧， 成为修习之所控， 则从根本违背誓言。” 如是说。同样，显现为外内事物之法，这一切从本初以来，与无生自生之精华无别，是光明任运之光芒不间断显现之故，因此，除此之外，没有其他的自生智慧，所以不必修习。无论轮回涅槃之相如何显现，实际上都没有差别，因为法性显现为无生之精华，或者说，精华自生之智慧仅在自身中显现，除此之外，没有轮回涅槃。
English
Thus it is taught. "Self-originated" refers to the nature that is not newly created by causes and conditions, pervading all like space, and abiding as the essence of all phenomena. By truly realizing this, one transcends all extremes of imputation and denigration, such as clinging to the pure Dharma of Nirvana and slandering the impure Dharma of Samsara, and manifests the ultimate liberation, the great wisdom beyond thought, of the teacher, the All-Creating King. Fourthly: Alas! The self-originated wisdom, from the very beginning, abides in itself as the essence of Dharmata, inseparable and without obscuration. Therefore, Bodhisattva Vajra, now meditate on the meaning of such a genuine mind! Moreover, this self-originated wisdom is beyond all objects of grasping conceptual thoughts. Therefore, do not grasp and hold it as an object or focus by understanding and meditating on it as it is with discriminating wisdom, because it is free from all conceptual thoughts. Similarly, since it is beyond the object of grasping and is the nature of objectless emptiness, do not allow consciousness to be distracted by the objects of the six external aggregates, but keep it focused inward and protect it, or rather, there is no need to protect it. If it were dependent on practice, it would not be the self-originated awareness from the beginning. As it is said in "Self-Appearance": "Practice does not find the true nature; If found, there would be no self-awareness. Why is self-awareness wisdom Without distraction or non-distraction? Wherever there is grasping, There is no self-originated wisdom. If the self-originated wisdom itself Becomes subject to practice, Then the original commitment is violated." So it is said. Similarly, all these phenomena that appear as external and internal objects are from the very beginning inseparable from the essence of unborn self-origination, and the radiance of spontaneously accomplished luminosity arises without interruption. Therefore, since there is no other self-originated wisdom apart from that, there is no need to practice. No matter how the appearances of Samsara and Nirvana appear, in reality there is no difference, because Dharmata is clear as the essence of unborn, or rather, the essence, the self-originated wisdom, is merely clear in itself, and apart from that, there is no Samsara or Nirvana.