English
As it is shown in the definitive meaning teachings of the Supreme One, if the meaning of the essence is not realized, then all those who have arisen from the Teacher, the All-Creating King, and have entered the teachings of the three kayas of the Teacher, all speak of mind itself as being unborn. Likewise, regarding the meaning of 'non-existence,' all of the higher and lower vehicles debate depending on the greatness or smallness of their intellect. But in reality, because they have not realized the self-arisen wisdom that transcends the intellect as it is, but remain in the realm of intellectual conceptualization, therefore the meaning of the unborn is not realized by the time of present manifestation. As it is also said in the Treasury of the Precious State of Being: "Children deceived by 'non-existence' are like deer, Thirstily pursuing the water of mirages. Hoping for meaning in deceptive words, Each one's tenets bind them to the self-grasping of dharma. The eight stages have not resolved the errors of the intellect, Therefore, the genuine essence of meaning is not seen." Eighth, because of the reasons stated above, in this teaching of the Teacher, the All-Creating King's intention, the Great Secret Ati Yoga, by knowing the meaning of the true nature of mind without error, and abiding in the state of not straying from it, one does not enter the path through effort and striving. One does not purify the obscurations of the mind with antidotes such as accumulating the two accumulations. One does not fix the mind one-pointedly on any object of focus, whether with signs or without signs. One does not allow the mind to wander to external objects with the rope of mindfulness, nor does one gather it inwardly into one-pointedness. The All-Knowing Lama said: "Having the demeanor of a madman, without hope or fear, Without distinctions of view and meditation, cutting off grasping and desire. Without attachment or clinging, without the striving of 'this' or 'that'. Let whatever arises, arise; let whatever appears, appear; Let whatever dawns, dawn; let whatever is, be; Let whatever is, be; let whatever is not, be. With conduct unfixed, in the state of wisdom transcending the peak, Without calculating dharma and non-dharma, Transcending the sectarian cage of nihilism and eternalism." Thus, regarding the appearances of outer objects, such as pure and impure, and the conceptual thoughts of the inner mind, whether good or bad, whatever arises, know that these are not other than the true meaning, and thereby enter into the intention of the All-Creating King, my meaning, the Great Perfection of Primordial Liberation of the three realms, free from activity, effort, acceptance, and rejection.
Chinese
是这样的，导师之导师，普作王以法性未作的体性，觉性菩提心之妙力显现中，对自然显现的眷属众，作了无为决定的授记是这样的：如何显现有寂轮涅的一切诸法，全部从本以来就是原始成佛，证悟到无生菩提心的自性之瑜伽士们，觉性的自性在任何处也不成立，并且超离了勤作的境地，因此没有必要作见修行持，同样地，没有必要作灌顶，没有必要守护誓言，没有必要成办事业，没有必要行道，没有必要修持地道等等，所有十种自性，仅仅是不作，安住于本然，除此之外，对这些精勤和努力没有任何必要，因此，不要以那样的辛劳束缚自相续。这样教诫说。在《实相宝藏》中说：如虚空般的心性菩提，没有方向和差别，自性无二，因此没有见修行，没有必要守护誓言，没有必要勤作事业，没有必要成就智慧，没有必要修持地道，也没有行道的道路，没有微细的法，没有二取关联，超离了增益损减，因此没有法和非法。如是宣说。第十是这样的：如此普作菩提心的自性，本来就没有不净相的垢染，因此，如实了知那个意义，由于证悟到没有必要断除不认识能取所取的法，因此安住于自在法性如是之证悟意义的瑜伽士，不需要依赖地道修持等，导师普作王之密意自然成就。如是宣说。这样，以十自性品，以串习力，说明了下根器解脱之理完毕。而且，以此，三种根器是最上等的补特伽罗三种，有些是心性之体性显现解脱，因此不需要思维修，有些是以等性之义，以思维之要点摧毁解脱，不需要串习，有些是那个意义反复串习的差别而解脱，因此宣说了那些差别，这是毗卢遮那的观点。品的名称是：菩提
English
Thus, the teacher of teachers, the All-Creating King, with the unconditioned essence of reality, from the display of the power of awareness, the mind of enlightenment, to the assembly of spontaneously arising retinues, gave the definitive prophecy of non-action: How all phenomena of samsara and nirvana, without exception, are primordially enlightened from the beginning, and those yogis who realize the nature of unborn bodhicitta, the nature of awareness is not established anywhere, and since it is beyond the realm of effort, there is no need to practice view and meditation. Similarly, there is no need to empower, no need to keep vows, no need to accomplish activities, no need to travel the path, no need to cultivate the bhumis, etc. All ten natures, just leave them uncorrected in their natural state. There is no need to strive and exert effort for them. Therefore, do not bind your own mind with such labor. Thus he advised. In the Treasury of the Precious Reality, it says: The mind itself, like the sky, is enlightenment. Without direction or distinction, its nature is non-dual. Therefore, there is no view to meditate on, no vows to keep. There is no activity to strive for, no wisdom to achieve. There is no ground to practice, no path to traverse. There is no subtle dharma, no dualistic connection. Transcending imputation, there is neither dharma nor non-dharma. As it is said. The tenth is this: Thus, in the nature of the All-Creating Bodhicitta, there has never been any defilement of impure signs. Therefore, by knowing and realizing that meaning as it is, since there is no dharma of unknowing subject and object to be abandoned, therefore, that yogi who abides in the meaning of empowering the realization of suchness, without depending on the practice of the bhumis and paths, naturally accomplishes the intention of the teacher, the All-Creating King. Thus it is said. Thus, the chapter on the Ten Natures has explained how the dullest faculties are liberated by the force of habituation with the meaning of non-meditation. Moreover, these three faculties are the three most excellent individuals: some are liberated by seeing the essence of mind itself, so they do not depend on thought and meditation; some are liberated by destroying the key points of thought in the meaning of equality, so they do not depend on habituation; some are liberated by the distinction of repeatedly habituating that meaning, so it is said that the differences are shown, this is Vairochana's view. The name of the chapter is: Bodhi
Chinese
《一切作为之心的国王》中，关于断除自然成就的希望与疑虑的第八十章的注释。༈。第二点是阐述续部的词义关联的方式，分为两点：以各自三续的教法次第阐述能诠释词，以及将一切意义安置于心性中，从而阐述所诠释义的体性。第一点是阐述各自三续的誓言，第八十一章分为两点：请问的场合的区分，以及详细区分请问的方式，即一切作为之自性被眷属请问，以及导师对此的回答。第一点是：如是，心性是光明智慧，本来自然成就，因此已阐述了不可通过思辨、禅修、修持来改造，此后，在宣说菩提心之导师一切作为之国王处，结集教法的菩萨金刚如是请问将要阐述之义。又是如何呢？唉！导师之导师，一切作为之国王啊！如何显现的轮回与涅槃的一切法，都是您所作，即宣说心要自生智慧之导师一切作为之国王；导师三身之教法的自性，所有殊胜之法也是您所安立；殊胜之义的真谛，法性无生，心要菩提心之自性也是您所开示，因此，若能正确了悟不颠倒地宣说您的自性之大续部王之意义，也将了悟一切法。因此，必须了悟一切作为之自性。然而，聚集的眷属们未能以远离疑惑迷雾的方式如实地明了或了知一切作为之国王的意旨。如果将所有经论的要点汇集在一起进行阐述，那么如何安住的方式，请导师您开示。第二点是导师回答，分为三点：总说、广说、总结意义。第一点是：如是，在眷属们献上请问之后，宣说菩提心之导师一切作为之国王，将先前所阐述的所有经论的根本
English
The commentary on the eightieth chapter of "The All-Creating Mind: The King" concerning cutting off hopes and doubts about spontaneous accomplishment. ༈. The second point is to explain the ways in which the words and meanings of the tantras are related, which is divided into two points: explaining the expressing words through the order of the teachings of the three tantras respectively, and explaining the nature of the meaning to be expressed by placing all meanings in the nature of mind. The first point is to explain the vows of the three tantras respectively, and the eighty-first chapter is divided into two points: the distinction of the occasion of asking, and the detailed distinction of the way of asking, that is, the retinue asked about the nature of the All-Creating, and the teacher answered it. The first point is: Thus, the nature of mind is the wisdom of clear light, which is naturally accomplished from the beginning, so it has been shown that it cannot be modified by speculation, meditation, and practice. Thereafter, at the All-Creating King, the teacher who teaches the mind of enlightenment, the Bodhisattva Vajra, the collector of the teachings, asked about the meaning to be explained as follows. And how is it? Alas! Teacher of teachers, All-Creating King! How all the phenomena of samsara and nirvana appear, are all made by you, that is, the teacher who teaches the self-born wisdom of the essence, the All-Creating King; the nature of the teachings of the three bodies of the teacher, all the supreme dharmas are also established by you; the truth of the supreme meaning, the unborn nature of dharma, the nature of the essence of the mind of enlightenment is also shown by you, therefore, if one can correctly understand the meaning of the great tantra king who teaches your nature without error, one will also understand all the dharmas. Therefore, it is necessary to understand the nature of the All-Creating itself. However, the assembled retinue did not clearly understand or know the intention of the All-Creating King as it is, in a way that is free from the haze of doubt. If all the key points of the sutras and shastras are gathered together and explained, then how to abide, please the teacher to explain. The second point is the teacher's answer, which is divided into three points: summary, detailed explanation, and summary of meaning. The first point is: Thus, after the retinue offered the request, the teacher who teaches the mind of enlightenment, the All-Creating King, took all the root of the sutras and shastras that had been explained earlier.
Chinese
通过归纳续、后续和后后续这三个续部的方式，讲述了作为所诠释的词语的解释。第二，广说分三：劝诫眷属，简略开示劝诫的方式，以及广说其自性。第一是： 唉，勇士金刚，我将好好地阐述如实宣说续部意义。如所阐述的意义那样，通过闻、思、修三者精进努力，通过精进努力的方式进行劝诫。同样地，导师之导师，普作王（昆都桑布）的眷属们，对于将所有经论汇集为一的意义，如是领会之后，大勇士您也应当为了后世的追随者们，无有增损地好好阐述，精进努力，也劝诫他人如实地阐述。第二是： 唉，勇士金刚。如此，三续所诠释的体性，即是导师普作我的自性，心髓，自生之智慧，本来无生的一个意义。而宣说此意义的续部的自性，则以三种方式进行阐述。那又是如何呢？阿底大圆满的具缘者，有上、中、下三种根器的人。对于上根器者，劝诫通过听闻续部意义而解脱；对于中根器者，劝诫通过思考而解脱；对于下根器者，劝诫通过修习而解脱。以这三种方式的次第，续部即根本续五十七品，后后续十二品，以及后后续的后后续十五品，这三者圆满地阐述了普作王（昆都桑布）的意义，所有这些都将心性自生之智慧阐述为一个。如la zlo中所说： 唉，大勇士，请谛听！所说的根本续五十七品，也是将自生智慧以词语阐述的经论。勇士啊，将自生智慧归结为一个la zlos！所说的后后续十二品，也是以思考来考察自生智慧。那也归结为一个自生智慧la zlos！所说的后后续的后后续十五品，也是将自生智慧安住于