English
Moreover, all phenomena such as thoughts, happiness, and suffering, are completely and perfectly present within the unborn realm of mind itself. Because the Buddha is complete within himself, he becomes a Buddha. Since Buddhahood is primordially accomplished, there is no need to strive for it; therefore, contemplate your own mind. (As it is said). Secondly, since the nature of all phenomena is the nature of the all-creating Bodhicitta, then what is the nature of mind itself? Alas! The essence of all phenomena, the nature of Bodhicitta, does not depend on causes and conditions; it is primordially free from extremes, beyond the intellect, spontaneously accomplished without seeking. Therefore, one should not point to it as "existent," establishing it as a real phenomenon; nor should one point to it as "non-existent," saying it is cut off in the direction of emptiness. One should not expound on such dualistic dharmas. Likewise, because it is the nature of non-conceptual equality, one should not cling to the duality of happiness and suffering. Without falling into either samsara or nirvana, it is the great nature of the equal fusion of samsara and peace. Therefore, one should not hope to attain nirvana, nor fear falling into samsara and the lower realms. The nature of the spontaneously accomplished mind is unborn, free from elaboration, and its dynamic display is unceasing, appearing and manifesting in any way. Therefore, one should not merely say that all phenomena, appearing like a lotus in the sky, are only empty. This essence, free from a dependent basis and a source of arising, is self-arisen wisdom, primordially empty, free from elaboration, and beyond the scope of speculation. Because its essence is truly established, one should not cling to the side of permanence and stability, for those elaborations of characteristics and signs are primordially pure in the nature of being without basis or root. Thirdly, Alas! Vajra hero, since the essence of all phenomena, mind itself, is the meaning of being primordially unborn and spontaneously accomplished, now contemplate it well! How should one contemplate it? Without any hope, fear, or effort, simply rest in the uncorrected, natural state. There is nothing to be contemplated with conceptual mind regarding the uncorrected, spontaneously accomplished nature of mind itself. Why? Because for that self-arisen wisdom of essence, which is beyond the scope of speculation, to measure it with conceptual mind and cling to samsara and nirvana, permanence and annihilation, and so on,
Chinese
由于在任何方面，成立和不成立的法都不成立。因此，不要思索这种超出心识范围的意义，安住于无思平等性中，这就是不寻求普作王（昆吉嘉波）的意旨，而是任运自成。正是由于这个原因，王子大菩萨您也不要思索和分析心性精华的意义，而要安住于无思平等性的意旨中。第四，唉！不要认为如上所示的这种任运自成、超出勤作之境的精华自生智慧，是与思辨的执着分离的。如果对于法性菩提心，有人执着于存在与不存在、常与断等，无法从执着中解脱，而以思辨的智慧执着于显空、轮回涅槃等边见，并因此互相争论、辩驳，那么，这就像愚蠢的人们争论天空是否存在一样。由于不符合法性如实之义，因此无法证悟普作王我之自性，即超越言思的意义。如果有人想通过对治无我之智，去除烦恼和所知二障，从而从三界轮回中解脱，获得解脱涅槃，那么，由于他们没有脱离对轮回涅槃的希望和恐惧，因此偏离了离边的意义，执着于戏论之边。因此，这些人如何能够触及和证悟觉性菩提心的自性任运自成精华的意义呢？因为心性自生智慧的自性是超越目标、思虑和戏论之边的。第五，唉！菩萨金刚，不要以执着和希望恐惧之心来玷污心性精华的意义，现在好好地修习吧！也就是说，无论显现的法如何显现为轮回涅槃，这一切都没有在其他地方成立。从一开始就没有从因缘中产生，也没有被垢染所染污，因此，从一开始就是完全清净的意义精华。
English
Since in any way, neither established nor unestablished dharmas are established. Therefore, do not contemplate such a meaning that is beyond the scope of mind, but abide in non-conceptual equality. This is not seeking the intention of the All-Creating King (Kunjed Gyalpo), but is spontaneously accomplished. It is precisely for this reason that, great prince bodhisattva, you also should not contemplate and analyze the meaning of the essence of mind, but abide in the intention of non-conceptual equality. Fourth, alas! Do not fail to realize that this spontaneously accomplished, self-arisen wisdom of essence, which is beyond the realm of effort as shown above, is separate from the grasping of contemplation. If, for the Dharmata Bodhicitta, someone clings to existence and non-existence, permanence and annihilation, etc., without being able to turn away from clinging, and with the wisdom of contemplation clings to the extremes of appearance and emptiness, samsara and nirvana, etc., and because of this, they argue and debate with each other, then this is like foolish people arguing about whether the sky exists or not. Since it does not conform to the meaning of Dharmata as it is, one will not see the nature of the All-Creating King, which is beyond speech and thought. If someone wants to abandon afflictive and cognitive obscurations with the antidote of wisdom of no-self, and thus be liberated from the three realms of samsara and attain liberation and nirvana, then, since they have not separated from hope and fear of samsara and nirvana, they deviate from the meaning of freedom from extremes and cling to the extreme of elaboration. Therefore, how can such people touch and realize the meaning of the spontaneously accomplished essence of the nature of awareness Bodhicitta? Because the nature of the self-arisen wisdom of mind is beyond the extremes of object, thought, and elaboration. Fifth, alas! Bodhisattva Vajra, do not defile the meaning of the essence of mind with a mind of clinging and hope and fear, now practice well! That is to say, no matter how the appearing dharmas appear as samsara and nirvana, none of these are established elsewhere. From the beginning, they have not arisen from causes and conditions, and have not been stained by defilements, therefore, from the beginning, it is the essence of completely pure meaning.
Chinese
哦，菩提心之自力未曾止息而显现，从中变坏的情况连微尘许也没有，因此，不要扬弃、取舍、破斥、建立，就在那里安住。对于如何显现的这些法，不要视为实有，也不要用理证和推理去推断空性并加以破坏。因为这样显现的一切，不依赖勤作和修持，无生而自性解脱，因此，也不要修习法性空性，而是安住于未加改造的本然状态，证悟法身任运自成大圆满、觉性自生之智慧而解脱。如《广大甚深王》中所说：一解脱即一切大解脱之因，解脱即于彼之上解脱，若不证悟自生解脱，则无他处可寻。一切根门皆不作改造，安住当下即是自性解脱之要诀，不从彼转变，无有改变，无有造作，真实、原始、放松、自在，处于超越一切的空性之中，不散乱，不执著，安住于本然状态。如是宣说。第六，唉！导师之导师，普作王我，对于如何显现的轮回涅槃之法，没有分别，一切皆从本以来无生，从原始以来就已证得圆满正等觉之自性而清净，如是授记，因此，如所授记那样，证悟这些法皆是无生之自性吧！如是证悟无生之自性后，对于显现和执著于生灭等等的一切法，从显现之时起，实际上没有成立，只会见到是错觉、幻化的游戏。如《大宝广博经》中所说：一切自性清净故，无可观看，若观看则为错觉。无可修习，若修习则为错觉。无可作为，若作为则为错觉。无可获得，若获得则为错觉。于真实中无可寻觅。轮回本净为珍宝洲，安住于自生普贤王。如是宣说，一切法从本以来无生，本初清净，远离根基，法身远离戏论之自性而安住，除此之外，执著于其他一切皆是错觉。第七，唉！如是普作王
English
Oh, the self-display of bodhicitta is unceasing, and there is not even a mote of evil that has come from it. Therefore, without abandoning, adopting, refuting, or establishing, just rest there. Do not regard these phenomena that appear as having inherent existence, and do not analyze emptiness with signs and reasons and then destroy it. Because all appearances do not depend on effort and accomplishment, and are liberated by themselves without being born, therefore, do not meditate on the emptiness of reality either, but rest in the uncorrected, natural state, and realize the Dharmakaya, the spontaneously accomplished great perfection, the self-arisen wisdom of awareness, and be liberated. As it says in the Longchen Rabjam Gyalpo: "Knowing one thing is the cause of great liberation of all. Liberation is liberated on top of that liberation. If self-arisen liberation is not realized, it is not found elsewhere. All the doors of the senses are uncorrected. Resting naturally is the key to self-liberation. Do not transform from that, there is no change, there is no correction. Genuine, original, relaxed, free, residing in the expanse beyond all limits. Do not be distracted, do not grasp, rest naturally in your own place." As it is said. Sixth, alas! Teacher of teachers, I, Kunjed Gyalpo, for the phenomena of samsara and nirvana that appear, without distinction, all are unborn from the beginning, and are prophesied to be completely pure in the nature of being manifestly enlightened from the beginning, so as it is prophesied, realize that all these phenomena are unborn! When you have realized the unborn nature in this way, all the phenomena that appear and are grasped as arising and ceasing, etc., from the very moment of appearance, are not established in reality, but will be seen as mere illusions and magical displays. As it says in the Great Extensive Jewel Tantra: "Since all are pure in nature, there is nothing to see, if you look, it is an illusion. There is nothing to meditate on, if you meditate, it is an illusion. There is nothing to do, if you do, it is an illusion. There is nothing to attain, if you attain, it is an illusion. In true reality, there is nothing to seek. Samsara is primordially pure, a precious island, residing as self-arisen Samantabhadra." As it is said, all phenomena are unborn from the beginning, primordially pure, free from basis, the Dharmakaya abides in the nature of being free from elaboration, and holding onto anything else is shown to be merely an illusion. Seventh, alas! Thus, Kunjed Gyal
Chinese
正如至尊者所说的决定性意义的教言中所示，如果不了解心髓的意义，那么从造一切之王我这里产生的导师，进入导师三身教法的人们都会说心性是无生的。同样，对于“无”的意义，上下乘的所有人都根据各自的智慧高低进行辩论。但实际上，由于没有如实证悟超越思维的自生智慧，而是安住在思维分别的境地，所以现在无法通过显现的时刻来证悟无生的意义。正如《安住实相宝藏论》中所说： “被‘无’欺骗的孩童如鹿， 干渴地追逐海市蜃楼之水。 在虚妄的言辞中期望意义， 各自的宗派束缚于法的我执。 八次第迷失了思维的歧途， 因此未见真实意义之精髓。” 第八，因为上述的理由，在这导师造一切之王的密意，大圆满阿底瑜伽的教言中，从不错误地了解真实心性的意义，安住于不离此意义的状态。不通过努力和勤奋进入道，不通过积累资粮和净除等对治来清净心的障碍，也不将心专注于有相和无相的任何对境上，不用正念的绳索让心散乱于外境，也不向内专注于一处。全知上师说： “无有希冀与恐惧的疯子之姿， 无有见修差别，断除实执与欲念。 无有贪恋执着，无需‘此’‘彼’的勤作。 任其所生，任其所显， 任其所现，任其所是， 任其既是，任其又非。 行为无定，智慧超越顶峰之态， 不计较佛法与非法， 超越了断灭论和常有论的宗派牢笼。” 如是，对于外境显现的清净与不清净等，以及内心生起的善与恶的分别念，无论出现什么，都要了知这些与真实意义无别，从而进入远离取舍勤作的三界本初解脱之大圆满密意，造一切之王我的意义中。