Chinese
并且确定了无需禅修。第三十七章，阐述了菩提心的自性，无需禅修，自然成就。第四十六章，阐述了大圆满的誓言无需守护。第四十七章，阐述了普作菩提心的事业无需寻觅。第四十九章，阐述了法界菩提心，轮涅一切本自安住，障碍本初清净，因此无需在地上修习。第五十一章，阐述了由于未行已然到达，因此普作菩提心的道无需行持。第五十章，阐述了心性自生之智慧，无有遮蔽，本自明亮。第五十三章，阐述了一切法皆不离法性如是性，从而圆满地阐述了。如是，一切法皆已确定为心性本初成佛之体性。心性自生之智慧，先前未曾造作，之后也无需造作的勤作，因此心性从根本上清净的佛陀，超越了改造、取舍，通过第四十二章阐述而确定，这十部经论的必要性已经阐明。第六，那么五十六部经论中剩余的其他两章是什么呢？第五十四章，通过分别能诠之词的次第，阐述了一切经论的根本基础。第五十七章，导师赞叹善哉，并交付教法，从而交付于眷属，并阐述了教诲。因此，这样的根本续，这五十七部经论能够同时做到听闻解脱，因此对于听闻之义，务必精勤修持，这一点至关重要。第二，后来的续分为二：略说和广说。第一，世尊之世尊，普作王，我以闻思确定了心髓菩提心的自性，为了使之成为可证悟之境而阐述的根本续，后来的续是什么呢？即是下文将要阐述的这些，这是略说。第二，也就是上面所说的根本续，五十七部经论中所说的意义。如果简而言之，一切圆满的精华就是无有观修的见
English
and ascertained that there is no need for meditation. Chapter Thirty-seven, explaining that the nature of Bodhicitta is spontaneously accomplished without meditation. Chapter Forty-six, explaining that the Samaya of the Great Perfection does not need to be protected. Chapter Forty-seven, explaining that the activity of the All-Creating Bodhicitta does not need to be sought. Chapter Forty-nine, explaining that in the Dharmadhatu Bodhicitta, all of Samsara and Nirvana abide from the beginning, and obscurations are primordially pure, therefore there is no need to purify on the ground. Chapter Fifty-one, explaining that since one has gone without traveling, there is no need to travel on the path of All-Creating Bodhicitta. Chapter Fifty, explaining that the self-arisen wisdom of Mind itself is clear from the beginning, without obscuration. Chapter Fifty-three, explaining that all Dharmas do not move from the Dharmata Suchness, thus completely explaining. Thus, when all Dharmas are ascertained as the essence of Mind itself, primordially enlightened, the self-arisen wisdom of Mind itself has no need for effort, neither previously contrived nor subsequently contrived, therefore the Buddha, whose Mind itself is pure from the ground, transcends transformation, acceptance, and rejection, and the necessity of these ten Sutras and Agamas is explained through Chapter Forty-two. Sixth, what are the other two chapters remaining in the fifty-six Sutras and Agamas? Chapter Fifty-four, by distinguishing the order of expressive words, explains the fundamental basis of all Sutras and Agamas. Chapter Fifty-seven, the Teacher praises "Excellent!" and entrusts the teachings, thereby entrusting them to the retinue and explaining the instructions. Therefore, such a root Tantra, these fifty-seven Sutras and Agamas, can accomplish liberation through hearing at once, so it is essential to diligently strive for the meaning of hearing. Second, the later Tantra is twofold: brief explanation and detailed explanation. First, O Teacher of Teachers, All-Creating King, I have ascertained the nature of the heart essence Bodhicitta through hearing and thinking, and what is the later root Tantra that explains it as an object to be realized? It is what will be explained below, this is the brief explanation. Second, that is, the meaning of what was said in the root Tantra mentioned above, the fifty-seven Sutras and Agamas. If summarized, the essence of all completeness is the view without meditation
Chinese
为了将我不守护誓言等归纳为十种自性而进行阐述。如是宣说以思维领悟之经论十部。一般而言，虽有十二章，但最初第五十八章以开场白和提问的方式进行简要阐述。最后第六十九章进行赞颂并交付教法。因此，正文的实际内容在那十部经论中阐述。第三部分，后者的后者分为两部分：一般性阐述，以及确定为十种自性的意义，并将其归纳为无生而进行阐述，这两部分进行了详细解释。一切都归于普作，通过阐述诀窍来总结意义。第一部分是：唉！导师之导师，普作王啊！为了让资质低劣的众生如何领悟普作菩提心的自性，通过反复禅修和习惯，从对自显现象执着为真实的顽固错误观念的迷惑境地中必定解脱，如是进行一般性阐述。具体如何阐述呢？以无须观修见地等方式，对于十种自性，下乘的修行者们无需像他们所期望的那样进行任何努力。因为一切普作王的意义都包含在不作任何矫饰的自然安住中，所以必定要对此进行理解而进行阐述，实际上，所有这些都归纳为菩提心无生的意义而进行阐述。因此，不从证悟一切法无生的意义中散乱，就是禅修普作菩提心。因此，最初第七十章以开场白和提问的方式进行简要阐述，之后，正文的实际内容归纳在那十部禅修经论中进行阐述。第二部分是：如此，所有存在的宗派种类，都是从至高无上的普作王这里传播和阐述的。所有这些也都汇集于此普作，因此，这是所有法的基础，是成为意义解释的总纲。导师普作王啊！对于成为我心之子的人们，以普作王之名，意指轮回涅槃一切法的作者，觉性菩提心。
English
In order to explain that I do not keep vows, etc., summarized into ten natures. Thus, it is said that the ten sutras and treatises are taught to be understood by thought. In general, although there are twelve chapters, the first fifty-eighth chapter briefly explains the introduction and the manner of questioning. The last sixty-ninth chapter praises and entrusts the teachings. Therefore, the actual content of the text is explained in those ten sutras and treatises. The third part, the latter of the latter, is divided into two parts: a general explanation, and the meaning of being determined as ten natures, and the explanation of summarizing it into non-arising, which are explained in detail. Everything is included in the All-Creating, and the meaning is summarized by explaining the key points. The first part is: Alas! Teacher of teachers, All-Creating King! In order for beings of inferior faculties to understand the nature of the All-Creating Bodhicitta, by repeatedly meditating and becoming accustomed to it, they will surely be liberated from the deluded state of stubborn misconceptions that cling to self-appearing phenomena as true. This is a general explanation. How is it explained in detail? In terms of the ten natures, in the manner of not needing to meditate on the view, etc., practitioners of the lower vehicles do not need to make any effort as they wish. Because all the meaning of the All-Creating King is contained in the natural abiding without any fabrication, it is necessary to understand this and explain it. In fact, all of these are summarized into the meaning of the non-arising of Bodhicitta and explained. Therefore, not being distracted from the meaning of realizing the non-arising of all dharmas is meditating on the All-Creating Bodhicitta. Therefore, the first seventieth chapter briefly explains the introduction and the manner of questioning, and then the actual content of the text is summarized in those ten meditation sutras and treatises and explained. The second part is: Thus, all the existing types of tenets are propagated and explained from this supreme All-Creating King. All of these also gather in this All-Creating, therefore, this is the root of all dharmas, and it is the general outline that becomes the explanation of meaning. Teacher, All-Creating King! For those who have become sons of my heart, by the name of All-Creating King, it means the author of all dharmas of samsara and nirvana, the awareness of Bodhicitta.
Chinese
为了表明，通过象征，自生智慧的精华被证悟为无生。第三，总结要义有二：宣说经文、教证和证悟皆为普作，以及劝诫他人宣说其义。第一，唉！金刚萨埵，你们要以甚深智慧，毫无增损地如实断定，精进勇猛，毫不懈怠地认真证悟这所有乘之顶巅、 великий 国王续，并善加系缚。如果金刚萨埵能很好地证悟这所有乘之根本——菩提心的教证，即普作国王将续部要义归纳为一的根本，那么您将成为过去、现在、未来一切诸佛的总心，成为诸佛之王、普作国王。为什么呢？因为这部续所要阐述的，除了觉性菩提心之外，没有其他的普作国王，因此，证悟它的人就是普作本身。如十经中所说：一切所诠释的乘，都汇集于此大圆满心性中。安住于此，阐释此义，此即是普贤我，是所有佛的导师。以及《心要义续》中所说：三世诸佛之祖父，觉性之王自生菩提心，任运圆满大乐心性圆满，三世诸佛我即圆满成佛。如是等等。第二，因为这个原因，金刚萨埵啊，你也要为聚集在我——普作国王周围的眷属们，宣说这部甚深续部的要义。并且，所有轮涅的法并非由他处成立，而是无生菩提心的游舞，因此，要将一切显现都宣说为心性光明智慧。同样，对于轮涅所摄的一切显现，无论显现的方式如何，其真实性，在法界中，所有轮涅的法，从本以来就是大平等，一味，离戏论。要宣说从因——有情到果——成佛之间的一切显现，都是心性的游舞，要在心性的状态中宣说为一味。如此宣说，将利益所有对宣说者有疑惑和没有疑惑的众生。
English
In order to show that, through symbolism, the essence of self-arisen wisdom is realized as unborn. Third, summarizing the meaning has two parts: declaring the sutras, scriptures, and realizations to be all-creating, and advising others to proclaim its meaning. First, O Vajrasattva, you should use profound wisdom to accurately determine without addition or subtraction, diligently and vigorously, without laziness, to earnestly realize this great king of tantras, the pinnacle of all vehicles, and bind it well. If Vajrasattva can well realize this root of all vehicles—the teachings of Bodhicitta, which the all-creating king summarizes the essential points of the tantras into one, then you will become the total mind of all Buddhas of the past, present, and future, becoming the king of Buddhas, the all-creating king. Why? Because what this tantra aims to explain, apart from awareness Bodhicitta, there is no other all-creating king, therefore, the person who realizes it is the all-creating one itself. As stated in the Ten Sutras: All the vehicles that are explained, are gathered in this Great Perfection of Mind itself. Abiding in this, explaining this meaning, this is Samantabhadra I, the teacher of all Buddhas. And as stated in the Heart Essence Meaning Tantra: The grandfather of all Buddhas of the three times, the king of awareness, self-arisen Bodhicitta, spontaneously perfect, great bliss, the perfection of mind itself, I, the Buddhas of the three times, am the complete Buddha. And so on. Second, for that reason, Vajrasattva, you should also proclaim the essential meaning of this profound tantra to the retinue gathered around me, the all-creating king. Furthermore, all phenomena of samsara and nirvana are not established from elsewhere, but are the play of unborn Bodhicitta, therefore, proclaim all appearances as the clear light wisdom of mind itself. Similarly, for all appearances included in samsara and nirvana, no matter how they appear in terms of appearance, their reality, in the Dharmadhatu, all phenomena of samsara and nirvana, from the beginning, are great equality, one taste, free from elaboration. Proclaim that all appearances from the cause—sentient beings to the result—Buddhahood, are the play of mind itself, and proclaim them as one taste in the state of mind itself. Proclaiming in this way will benefit all beings who have doubts and those who do not have doubts about the proclamation.
Chinese
宣说没有好坏、清净和不清净等差别的，原始清净大空遍布的界中，一时圆满且现前成佛。如是说。如是，于大宝广博中，导师之导师普贤王如来，于集聚之秘密灌顶金刚萨埵，一切自性清净故，器名为佛器，精名为佛精，种种显现是智慧，六道众生是佛，除佛之外，微尘许亦无有。如是，如内外显有皆为本初成佛之自性。章节之名称为：于普贤王如来之菩提心，意旨锁钥之章节，第八十一品之释疏。第二，总义心性之安立，所说义之章节，第八十二品有二，导师自身，眷属之金刚萨埵以恭敬总义无二赞颂，及其意义之摄集。第一有二，以何对何以何种方式赞颂之方式略说，真实赞颂广说。第一是，如是，于阐释续部之词义之后，于普贤王如来之菩提心，金刚萨埵以三门恭敬之方式，不寻意义之功德，对任运成就之自性赞颂，是为如此。第二广说有九，赞颂如来之自性慈悲无有偏颇，赞颂三世佛之作者，赞颂显有情器之作者，赞颂三身导师之作者，赞颂圆满之作者，赞颂眷属与教法之作者，赞颂三智慧之显现作者，赞颂总集宝，赞颂具光日之精华。第一是，嗟！导师之导师普贤王如来您是，三世所来之如来十力自在之自性，所有众生之大明灯，所有一切之自性