Chinese
希望获得果位，又不会堕入三界轮回，以平等无有偏颇之心，了知法界大乐为一之自性，安住于无造作之本然状态中。第五是：唉！导师之导师，普作王我，于菩提心之自性，无造作本然安住之明觉力中，所生起之轮涅之中，开示一解脱一切之大密意。无造作之实相，乃一切法之根本，唯一离戏之自生智慧。轮回与涅槃之显现，所有诸法皆汇集于此，且无异于此，应如是决定。如是所有诸法之精华，即本初无生之自性，若能证悟此唯一心性之义，则轮回与涅槃之一切自性，皆汇集于普作王之中。因此，所有这些法，皆应证悟为无生、离戏之唯一明点。第六是：如上所说，一切法皆汇集于自生智慧之精华中，因此，若能精通普作菩提心我之义，并如实证悟，则轮回与涅槃一切法之实相，法性，皆远离一切言说思议，其不可思议之义亦无异于此。因此，应精通如是法性不可思议之密意。同样，若能习惯于普作我之义，无造作之大安住之义，则亦安住并习惯于一切法之义，因为轮回与涅槃之一切法，皆无异于普作王菩提心。第七是：唉！心子金刚，善自修习心性精华之义。无论显现与声名如何，于一切法中，证悟并习惯于法性精华之心性自生智慧，此义唯一，别无其他。因此，若能习惯于此心性自生智慧，并证悟无生，则能现前精华，并了知所开示之轮回与涅槃一切法之自性，皆为本初无生之义。
English
Hoping to attain fruition and without fear of falling into the three realms of samsara, with an equal and unbiased mind, knowing the nature of the great bliss of the Dharmadhatu as one, abide in the unadulterated, natural state. Fifth: Alas! The teacher of teachers, the all-creating king, I, within the mandala arising from the luminosity of the unadulterated, natural abiding nature of the essence, Bodhicitta, reveal the great intent of one liberation of all. The essence of the unadulterated state is the spontaneously arisen wisdom, the single root of all dharmas, free from elaboration. All phenomena, the play of samsara and nirvana, gather here, and there is no other than this, so it should be determined. The essence of all such dharmas is the nature of primordial non-arising; if one realizes the meaning of this single mind-essence, then the nature of all of samsara and nirvana is gathered into the all-creating king himself. Therefore, all those dharmas are also said to be realized as the unborn, free from elaboration, single bindu. Sixth: As said above, the reason why all dharmas gather into the essence of spontaneously arisen wisdom is that if one is skilled in the meaning of the all-creating Bodhicitta, I, and realizes it as it is, then the reality of all dharmas of samsara and nirvana, the Dharmata, is free from all speech, thought, and expression, and its inconceivable meaning is also no different from this. Therefore, one should become skilled in the inconceivable intent of such Dharmata. Similarly, if one becomes accustomed to the meaning of the all-creating I, the meaning of the great unadulterated abiding, then one also abides in and is accustomed to the meaning of all dharmas, because all dharmas of samsara and nirvana are no different from this all-creating king Bodhicitta. Seventh: Alas! Heart-son Vajra, well meditate on the meaning of the essence of mind-nature itself. Since there is no other meaning than this single one, to realize and become accustomed to the spontaneously arisen wisdom of the mind-essence of Dharmata in all phenomena, however they appear and are known. Therefore, if one becomes accustomed to this spontaneously arisen wisdom of mind-nature and realizes the unborn, then one can manifest the essence and understand that the nature of all dharmas of samsara and nirvana that are taught is the meaning of primordial non-arising.
Chinese
也会变成如此。像这样，从一开始就对一切法了悟为无生的状态毫不散乱地串习，由于对诸法执著为真实的缘故，被希望和疑虑的束缚牢牢地捆绑住自己的相续，那本身由于断绝于无生法的法界中，就会显现普作王（梵文：Kunjed Gyalpo）的密意。如ལ་ཟློ་中所说：法性意义的实相无生大乐，完全通达之后向谁祈愿？如同大海之水不会向水祈愿一样，菩提心也不会向心祈愿。如果向其他祈愿，自己就不会领悟自己的意义。同样，产生怀疑也是如此。如果将目标放在外境上，希望和疑虑就会永远产生。思维心的自性是无生的之后，知晓希望、疑虑和目标连微尘许都不存在就足够了。那会变成普贤王如来的自性。就像这样。第三，总结意义分为两部分：以显现和声响所概括的诸法，本来就作为象征普作的方式而显现，因此劝诫不要与它的意义相违背；以及没有轮回和涅槃的取舍而总结意义。第一部分是：奇哉！勇士金刚，一切法的自性，心性自生之智慧界，那无二的自性，现在好好禅修吧！那又是如何呢？无论是显现之法，以轮回、涅槃、道三种所概括的显现，无论以各种方式所显示的有法之显现有多少，这一切都是作为象征和阐明普作王，觉性菩提心的自性，从一开始就是无生的方式而显示的。为什么呢？因为凡是显现的，就必然是空性的。而且，由于是空性的要点，缘起的游舞就会无碍地显现。因此，显现和空性这两者是互相阐明的。如嘎饶多吉（梵文：Garab Dorje）所说：显现为何是空性的缘故？空性为何是显现的缘故？又如龙钦饶绛（梵文：Longchen Rabjam）所说：比起空性，显现更为重要。显现自生，不确定性，彻底确立了空性的无执。以及，菩提心的自性，本来就不是显现和空性二者。不看二边，超越了领悟。
English
It will also become like this. Like this, from the very beginning, without distraction, familiarize yourself with the state of realizing all dharmas as unborn. Because of clinging to dharmas as being true, being tightly bound by the shackles of hope and doubt, that itself, by severing in the realm of unborn dharma, will manifest the intention of Kunjed Gyalpo. As it is said in La Lo: The reality of the nature of dharma, the unborn great bliss, after fully understanding, to whom should one pray? Just as the water of the ocean does not pray to water, the bodhicitta does not pray to the mind. If you pray to others, you will not realize your own meaning. Similarly, having doubts is also the same. If you place your focus on external objects, hope and doubt will always arise. After contemplating that the nature of mind is unborn, it is enough to know that hope, doubt, and focus do not exist even as a mote of dust. That will become the nature of Samantabhadra. Just like that. Third, summarizing the meaning is divided into two parts: all the dharmas encompassed by appearance and sound, from the beginning, appear as a means of symbolizing Kunjed, therefore advising not to contradict its meaning; and summarizing the meaning without accepting or rejecting samsara and nirvana. The first part is: O brave Vajra, the nature of all dharmas, the self-arisen wisdom realm of mind itself, that non-dual nature, now meditate well on it! And how is that? Whether it is the dharma of appearance, the appearance encompassed by the three paths of samsara, nirvana, and the path, however many appearances of the dharma are shown in various ways, all of this is shown as a means of symbolizing and clarifying Kunjed Gyalpo, the nature of awareness, bodhicitta, which is unborn from the beginning. Why is that? Because whatever appears is necessarily empty. Moreover, due to the key point of being empty, the play of dependent arising manifests without obstruction. Therefore, these two, appearance and emptiness, clarify each other. As Garab Dorje said: Why is appearance empty? Why is emptiness appearance? And as Longchen Rabjam said: Appearance is more important than emptiness. Appearance is self-arisen, uncertain, and thoroughly establishes the non-attachment of emptiness. And, the nature of bodhicitta is not originally two, appearance and emptiness. Not seeing the two extremes, it transcends realization.
Chinese
讲说完毕。第一，如此这般，对于自生智慧光明，不离迁变之自性，已显示了无可去除的遮障，此后，由菩提心普作王（梵文：Samantabhadra）。心髓菩提心之自性，从原始起即已是本自解脱，于无可作为之伟大体性中任运成就，除此以外，轮回与涅槃，任何应舍应取之法皆无成立，因此，此乃是超越希冀、疑虑、勤作、修持之见解。第二，广说分为十：显示诸法为心之自性；显示心之自性为任运成就，超越基础根本；显示任运成就超越分别念执着；显示超越分别念执着，因不在意识之境中，执着于偏颇执持，故而不能见到任运成就；显示显现之处未涉入执着，故而解脱；通过证悟诸法不生，一味一体，显示执着于生乃是错谬；若以显示三身之圣言，未能证悟不生；显示任何显现皆于法性中解脱，乃是普作之见解；显示通达一切法皆为不生之瑜伽士，于十种自性中无可寻觅；显示于任何事物皆未涉入二取之觉性，即是普作本身，任运成就。第一，嗟！菩萨金刚，一切法本即成佛，觉性菩提心之体性任运成就，故当毫无错谬地修习此不离希冀、疑虑、应舍应取之义。其中，何为所修之义之精髓？一切法之实相，觉性自生之智慧即是我本身，而其乃是三身之胜者，所有导师之法身普作王，因此，无论显现为何，所有一切法皆已显示为从原始起即不生之普作菩提心之自性，除此之外，再无任何应修之法，如拉洛（藏文：la zlo）中所说：法性菩提心，犹如虚空般，虚空遍一切，无有我执持，法性菩提心，乃一切之自性，我与我所成，丝毫亦不具。虚空之界中，种种皆遍在，轮回涅槃法性，无有分别别，种种如何显现，亦皆圆满于虚空之界，
English
Explanation completed. First: Thus, it has been shown that there is no way to remove the obscurations on the self-existing wisdom light, the nature of which is free from change. Then, by the Mind of Enlightenment, the All-Creating King (Skt: Samantabhadra). The essence, the nature of the Mind of Enlightenment, is primordially self-liberated, spontaneously accomplished in the nature of the Great Inaction. Other than that, there is no dharma of samsara and nirvana to be abandoned or adopted. Therefore, this is the view that transcends hope, doubt, effort, and accomplishment. Second, the detailed explanation has ten points: Showing that all dharmas are the nature of mind; showing that the nature of mind is spontaneously accomplished and transcends the root of the ground; showing that spontaneous accomplishment transcends conceptual grasping; showing that transcending conceptual grasping is not in the realm of the mind, so grasping at partiality and attachment makes spontaneous accomplishment invisible; showing that liberation occurs because appearance is not involved in grasping; showing that grasping at birth is a mistake because all dharmas are realized to be unborn and of one taste; if the unborn is not realized through the words that show the three kayas; showing that whatever appears is liberated into dharmata is the view of the All-Creator; showing that the yogi who realizes that all dharmas are unborn cannot find the ten natures; showing that the awareness that is not involved in dualistic grasping in anything is spontaneously accomplished as the All-Creator itself. First: O Bodhisattva Vajra, all dharmas are enlightened from the beginning, and the nature of awareness, the Mind of Enlightenment, is spontaneously accomplished, so now meditate well on this meaning that is free from hope, doubt, abandonment, and adoption without any mistakes. What is the essence of the meaning to be meditated upon? The reality of all dharmas, the self-existing wisdom of awareness, is myself, and that is the victorious one of the three kayas, the teacher of all, the Dharmakaya All-Creating King. Therefore, all phenomena that appear are shown to be the nature of the All-Creating Bodhicitta, which is unborn from the beginning. There is nothing else to be meditated upon other than that. As it says in the La Lo: The nature of reality, the Mind of Enlightenment, is like the sky. The sky pervades everything and has no self-grasping. The nature of reality, the Mind of Enlightenment, is the nature of all. There is not even a particle of self and what belongs to self. In the space of the sky, all kinds of things pervade. Samsara and nirvana, the nature of reality, are not separated. No matter how various things appear, they are perfected in the space of the sky.
Chinese
而且，念头、快乐和痛苦等诸法，都无不圆满具足于心性本初不生的法界之中。因为佛陀自身圆满具足，所以成佛。佛陀本初即已成就，无需再修，故当自观自心。（如是说）。 第二，既然一切法的自性都是普作菩提心的自性，那么，心性本身的自性又是怎样的呢？ 唉！一切法的精华菩提心的自性，是不依赖于因和缘，本来就已解脱边际，是超越思维的体性，无需寻觅，自然成就。因此，对于它，不能以“存在”来指认，说它成立为实有之法；也不能以“不存在”来指认，说它断灭于空无的方面。不应以这样的二元对立来论述。同样，因为它是离念平等性的自性，所以不应执着于快乐和痛苦的二元对立。不应堕入轮回和涅槃的任何一边，它是轮回与寂灭平等融合的大自性，因此，不应期望获得涅槃，也不应恐惧堕入轮回和恶趣。自成之心性的本性是无生、离戏论的，其力量显现无碍，可以显现和呈现任何事物。因此，不应只说如虚空莲花般显现的万法是空性的。这远离了所依赖的基础和生起的根源的精华，即是自生智慧，是本初空性、远离戏论，超越了思辨的范畴。因为体性真实成立，所以也不应执着于常恒不变的一方，因为对于无基无根的自性，那些具有目标和特征的戏论，本来就是清净的。 第三，唉！勇士金刚，既然一切法的精华心性，是本初不生、自然成就的意义，那么现在就好好地修习它吧！ 那么，该如何修习呢？无需任何希望、恐惧和努力，只需安住于不造作的自然状态中。对于心性不造作、自然成就的自性，不需要用分别念去修习任何东西。为什么呢？因为对于超越了思辨范畴的精华自生智慧，用分别念去衡量，并执着于轮回涅槃、常断等等