English
This explanation of the words as the object to be explained is spoken by way of summarizing the three tantras: the Tantra, the Later Tantra, and the Later Later Tantra. Second, the extensive explanation has three parts: advising the retinue, briefly showing the method of advice, and extensively explaining its nature. The first is: Alas, Vajra Hero, I will explain well how to truly show the meaning of the Tantra. As the meaning of what is explained, diligently strive through the three: hearing, thinking, and meditating, and advise through the means of diligent effort. Similarly, the teacher of teachers, the retinue of the All-Creating King (Kuntuzangpo), after understanding the meaning of combining all the sutras and agamas into one in this way, great hero, you should also diligently strive to explain well to future followers without adding or subtracting, and also advise others to explain truthfully. The second is: Alas, Vajra Hero. Thus, the nature to be explained by the three tantras is the nature of the teacher, the All-Creating One, my essence, the self-born wisdom, the one meaning that is primordially unborn. And the nature of the tantra that explains this meaning is explained in three ways. How is that? Among those who are fortunate to have Ati Dzogchen, there are three types of individuals with superior, middling, and inferior faculties. For those with superior faculties, advise them to be liberated by hearing the meaning of the tantra; for those with middling faculties, advise them to be liberated by thinking; for those with inferior faculties, advise them to be liberated by meditating. In the order of these three methods, the tantra, namely the Root Tantra with fifty-seven chapters, the Later Tantra with twelve chapters, and the Later Later Tantra with fifteen chapters, all three completely explain the meaning of the All-Creating King (Kuntuzangpo), and all of them explain the self-born wisdom of mind as one. As it says in the la zlo: Alas, great hero, listen! The fifty-seven chapters of the Root Tantra that are spoken are also the sutras and agamas that explain self-born wisdom in words. Hero, summarize self-born wisdom into one la zlos! The twelve chapters of the Later Tantra that are spoken are also the investigation of self-born wisdom through thinking. That also summarizes into one self-born wisdom la zlos! The fifteen chapters of the Later Later Tantra that are spoken are also to settle self-born wisdom into
Chinese
明白了。菩萨啊，复诵自生智慧为一之法！以听闻示现之钥匙，以思维解脱之钥匙，以禅修生出之钥匙，若能确定无疑，菩萨啊，善作决断！如是说。第三，广说自性分三：根本续，后后续，后后续之后续广说。初、根本续分三：确定数量之义，确定次第之义，确定差别之义。初者：嗟！菩萨金刚续之根本，为根器极利顿悟之有情，开示听闻之义的自性是：造作一切的我之自性，以五十七部经论，所有显现之事物，现象、有、轮回、涅槃一切法，实则自性无生，除心之精要菩提心外别无他法，一切法皆是。造作一切之王，确定为自生智慧为一之自性。对此，菩萨金刚，通过毫无错谬地善加听闻之门，务必精进！如是说。第二是：嗟！造作一切的我之自性，这五十七品之次第如何确定呢？为了示现一切法皆是觉性菩提心之自性显现，故先示现显现之经论十部。其次，为了示现彼即一切法之精要，心性自生之智慧，是事物之实相无谬误，故接着示现确定示现之经论十部。其后，为了示现如是法性精要，心性自生之智慧，是超越因果勤作，故示现超越因果之经论十部。其后，为了示现所有显现之法，从本初即无造作，法性精要之智慧，于彼之中本自圆满成佛，故示现无作圆满之经论十部。其后，为了示现一切教义皆圆满于精要菩提心，且彼无有遮蔽，自性光明，故为了示现一切法皆需确定，故示现确定之经论十部。
English
Understood. O Bodhisattva, recite the self-arisen wisdom as one! With the key that hearing reveals, with the key that thinking liberates, and with the key that meditation produces, if you ascertain it with certainty, O Bodhisattva, make a good decision! Thus it is said. Third, explaining the expansion of self-nature is threefold: the root tantra, the subsequent tantra, and the subsequent tantra's subsequent tantra explained in detail. First, the root tantra is threefold: the meaning of definite number, the meaning of definite order, and the meaning of definite distinction. The first is: O Bodhisattva Vajra, the root of the tantra, for those beings of sharp faculties who attain enlightenment all at once, the nature of teaching the meaning of hearing is: The nature of me, the All-Creating One, with fifty-seven sutras and agamas, all phenomena that appear, all phenomena, existence, samsara, and nirvana, are in essence without inherent existence, and there is nothing other than the essence, the mind of enlightenment. All dharmas are the nature of the one self-arisen wisdom of the All-Creating King. Therefore, O Bodhisattva Vajra, through the gate of hearing well without error, be diligent! Thus it is said. The second is: O All-Creating One, what is the definite order of these fifty-seven chapters of my nature? In order to show that all dharmas are the manifest nature of the mind of enlightenment, the ten sutras and agamas of manifestation are shown first. Secondly, in order to show that it is the essence of all dharmas, the self-arisen wisdom of mind itself is the unerring nature of reality, then the ten sutras and agamas of definite teaching are shown. After that, in order to show that such a Dharma-nature essence, the self-arisen wisdom of mind itself, is beyond cause and effect and effort, the ten sutras and agamas that transcend cause and effect are shown. After that, in order to show that all phenomena that appear are primordially without effort, and that the wisdom of the Dharma-nature essence is spontaneously perfected and enlightened in that expanse, the ten sutras and agamas of effortless perfection are shown. After that, in order to show that all teachings are perfected in the essence of the mind of enlightenment, and that it is unobscured and clear in itself, and that all dharmas must be ascertained, the ten sutras and agamas of ascertainment are shown.
Chinese
以及关于菩提心的解释方法；第十二章，开示普作王是所有续部和教言的根本；第五章，开示一切法都汇集于心性大圆满之中；第三十二章节，开示一切法皆为菩提心，因此无需以取舍因果行事；第三十六章，开示一切法都汇集于普作本身的身语意之中；第三十四章，开示一切佛的密意都汇集于普作本身；第二十九章，开示心性安住于未作调整的自然状态；第十七章，开示诸佛的舍利不离证悟心性的意义，务必谨记在心，以上圆满开示。如是确定开示的必要，确信的自性是第五十五章，开示一切法皆不离精要菩提心。第三部分是： 唉，导师之导师，普作王所开示的超越因果勤作的十部经论及其必要性是什么呢？第四十一章，开示一切法都汇集于心性普作本身且体性唯一；第十四章，开示心性超越作为和寻觅的意义，应向无缘者保密；第三十八章，开示下乘的一切见、修、行皆为歧途和障碍；第九章，开示心性自生智慧超越歧途和障碍；第三十五章，开示普作本身的教法不是其他宗派的行境；第十九章，开示心性是三身的自性，功德任运成就；第十八章，开示一切法的法性即是普作本身；第八章，开示法性如是性，从一中显现导师、眷属、教法三者；第四十章，开示一切法皆为心性自生智慧，本自成佛，因此超越作为和寻觅；第五十二章，开示心性本自成佛，因此无作无欲，以上十部圆满开示。如是，一切法皆为心性，超越因果。
English
And the explanation of the method of Bodhicitta; Chapter Twelve, showing that the All-Creating King is the root of all tantras and agamas; Chapter Five, showing that all dharmas are gathered in the Mind-Essence Great Perfection; Chapter Thirty-two, showing that all dharmas are one in Bodhicitta, so there is no need to act with abandonment and adoption, cause and effect; Chapter Thirty-six, showing that all dharmas are gathered in the Body, Speech, and Mind of the All-Creating One; Chapter Thirty-four, showing that the intention of all Buddhas is gathered in the All-Creating One; Chapter Twenty-nine, showing that the Mind-Essence is placed naturally without correction; Chapter Seventeen, instructing that the relics of the Victorious Ones do not go beyond the meaning of realizing the Mind-Essence, and that it should be kept in mind, thus completing the teaching. The necessity of such definite teaching, the nature of pure faith, is Chapter Fifty-five, which teaches that all dharmas are none other than the essence of Bodhicitta. The third part is: Alas, Teacher of Teachers, what are the ten sutras and agamas with their necessities, taught by the All-Creating King, which are beyond cause and effect, effort and accomplishment? Chapter Forty-one, showing that all dharmas are gathered in the Mind-Essence, the All-Creating One, and are of one essence; Chapter Fourteen, instructing that the meaning of the Mind-Essence being beyond action and seeking should be kept secret from the unworthy; Chapter Thirty-eight, showing that all the views, meditations, and practices of the lower vehicles are deviations and obscurations; Chapter Nine, showing that the Mind-Essence, the self-arisen wisdom, is beyond deviation and obscuration; Chapter Thirty-five, showing that the teaching of the All-Creating One is not the object of other systems; Chapter Nineteen, showing that the Mind-Essence is the nature of the Three Kayas, and its qualities are spontaneously accomplished; Chapter Eighteen, showing that the Dharma-Nature of all dharmas is the All-Creating One; Chapter Eight, showing that the Dharma-Nature, Suchness, appears as the Teacher, Retinue, and Teaching from one; Chapter Forty, showing that all dharmas are the self-arisen wisdom of the Mind-Essence, and are primordially enlightened, so they are beyond action and seeking; Chapter Fifty-two, showing that the Mind-Essence is primordially enlightened, so there is no action and no desire, thus completing the ten teachings. Thus, all dharmas are the Mind-Essence, beyond cause and effect.
Chinese
因为是地性的缘故，无需勤作的必要是，第七品显现心性普作王为导师而宣说的，必定是这样显示的。第四是，唉！导师的教法，普作王以无作圆满的经文十种必要一起显示的是什么呢？是第二十二品，心性超越因果勤作，显示为不作自然安住，同样地，第三十品，心的自性法性住于不灭的胜幢，显示超越因果作为寻觅等，第二十四品，显示手印安住的方式，第二十八品，心性不变，显示超越因果勤作，第二十七品，心性自性清净，显示超越因果作为寻觅，第三十一品，普作心的自性不作任运成就，第二十三品，心性无有作为寻觅，显示超越见之境，第二十六品，心性无可修习，显示超越因果作为寻觅，第四十四品，显示心性普作王无需因果作为寻觅，第五十六品，心勇士金刚以证悟一切法即是普作王而供养并宣告，这样显示，因此，为了显示一切法未作心要菩提心，自性圆满的缘故，第四十三品，显示普作亲自承诺为一切法的导师，因此，无作圆满的必要是，仅仅心性不作自然安住，无需任何改造。第五是，唉！导师的导师普作王以经文十种必要一起决定一切法为明觉菩提心而显示的是什么呢？是第四十八品，显示普作并非一切法之根本，第三十九品，显示普作菩提心为胜者之精华，第四十五品，观察心性自生之智慧
English
Because it is of the nature of earth, the necessity of not needing effort is that the seventh chapter reveals the mind-essence, the All-Creating King, as the teacher, and it is definitely shown to be so. Fourthly, O teacher's teaching, what is shown by the All-Creating King with the ten necessary sutras of non-action completion? It is the twenty-second chapter, which shows that the mind-essence transcends cause and effect and effort, and is placed in a natural, unfabricated state. Similarly, the thirtieth chapter shows that the nature of the mind, the Dharma nature, abides as an indestructible victory banner, thus transcending cause and effect and the search for action. The twenty-fourth chapter shows how the mudra abides. The twenty-eighth chapter shows that the mind-essence is immutable and transcends cause and effect and effort. The twenty-seventh chapter shows that the mind-essence is naturally pure and transcends cause and effect and the search for action. The thirty-first chapter shows that the nature of the All-Creating Mind is unmade and spontaneously accomplished. The twenty-third chapter shows that the mind-essence is without action or search and transcends the object of view. The twenty-sixth chapter shows that the mind-essence is not to be meditated upon and transcends cause and effect and the search for action. The forty-fourth chapter shows that the mind-essence, the All-Creating King, does not need cause and effect or the search for action. The fifty-sixth chapter shows that the mind-hero Vajra offered and proclaimed the realization that all dharmas are the All-Creating King. Thus, in order to show that all dharmas are complete in their own nature without being made into the essence of bodhicitta, the forty-third chapter shows that the All-Creating One himself promised to be the teacher of all dharmas. Therefore, the necessity of non-action completion is that the mind-essence is merely placed in a natural, unfabricated state, and no modification is necessary. Fifthly, O teacher of teachers, what is shown by the All-Creating King with the ten necessary sutras that establish all dharmas as awareness, bodhicitta? It is the forty-eighth chapter, which shows that the All-Creating One is not the basis of all dharmas. The thirty-ninth chapter shows that the All-Creating Bodhicitta is the essence of the Victorious Ones. The forty-fifth chapter observes the self-arisen wisdom of the mind-essence.