Chinese
由于无明的愚痴的黑暗浓厚地遍布和压迫，三界中所有众生的相续中，所有颠倒的道路都被清除。本来没有迁变的觉性智慧的光明，法界本空，远离一切戏论，在广大无垠的虚空中，时时处处扩展和增长。因此，正如所说： “所有显现的诸法，都是由普作菩提心所作，因此，将普作菩提心视为（根本）。所有显现的诸法，消除各自的分别念的黑暗后，自生大智慧的光明增长。因此，称为消除无明黑暗，光明增长。” 就像这样，对三世诸佛的总导师，法身普作王，您与自明菩提心的体性无二无别地顶礼赞叹。第二，总结意义有四：总结心性普作自生智慧无始无终，总结体性无生无灭无所缘，总结超越好坏取舍，总结普作证悟超越勤作修持。第一，唉！所有显现的诸法，无论有多少，都无一不是心性自生智慧普作菩提心，因此，远离产生的原因和产生的条件，安住于未作作的自性，心要菩提心的体性本来没有遮蔽，心性如实显现，因为这个原因，如此显现空性无别的大，远离局限偏袒的心性自生智慧，是诸法显现和明亮的总持之王。无论用世俗的智慧如何观察，都无法确定其深度、边际、中心的存在与否以及好坏等等。如龙钦巴尊者所说：“广大虚空唯一是全部，因此，一切都显现为全部的本体。由于没有舍弃任何执着，因此，无偏袒地显现于一切。因为是通透的，所以显现于一切。无边无际是法界，自生
English
Because the darkness of ignorance thickly pervades and oppresses, all the inverted paths in the continuums of all beings dwelling in the three realms are cleared away. The light of awareness-wisdom, which is primordially without change, the dharmadhatu is primordially empty, free from all elaborations, spreads and expands at all times in the vast and boundless sky. Therefore, as it is said: "All phenomena that appear, are made by the all-creating bodhicitta, therefore, regard the all-creating bodhicitta as (the root). All phenomena that appear, after dispelling the darkness of individual discriminations, the light of great self-arisen wisdom increases. Therefore, it is called dispelling the darkness of ignorance, the light increases." Like this, to the teacher of all the Buddhas of the three times, the dharmakaya Kunjed Gyalpo, I prostrate and praise you, inseparable in essence from self-aware bodhicitta. Second, there are four points to summarize the meaning: summarizing the mind-essence Kunjed self-arisen wisdom as it is, without beginning or end; summarizing the essence as without birth, cessation, or object of focus; summarizing as transcending good and bad, acceptance and rejection; and summarizing Kunjed realization as transcending effort and practice. First: Alas! All phenomena that appear, no matter how many there are, are none other than the mind-essence, self-arisen wisdom, Kunjed bodhicitta. Therefore, it is free from the cause of arising and the conditions of arising, abiding in the uncreated nature, the essence of the heart, the essence of bodhicitta is primordially without obscuration, the mind-essence is clearly manifest as it is. For that reason, the great inseparability of appearance and emptiness, free from limitations and partiality, the mind-essence, self-arisen wisdom, is the king who makes all dharmas appear and clear. No matter how much it is examined with relative intelligence, it is impossible to determine its depth, boundaries, the existence or non-existence of a center, and good or bad, etc. As Longchenpa said: "The vast expanse alone is all, therefore, everything appears as the basis of all. Since no clinging is abandoned, therefore, it appears impartially in everything. Because it is transparent, it appears in everything. Limitless is the dharmadhatu, self-arisen
Chinese
自生者，自显无碍之眷属之圣者，由菩萨金刚以虔诚恭敬之心赞颂之后，向菩提心普作王（昆吉嘉波）请教。菩萨金刚以专注之心请问之义如下： 第二，祈请导师之导师普作王（昆吉嘉波）：如何显现明了，以及经由经论等而闻名成立的轮回涅槃诸法，无余且无有遗漏，一切皆无有他成，而是心性自生之智慧，法性无生之一体性，因此不依赖取舍和勤作，于无勤任运成佛之自性中，已开示八万四千法门之根本，普作王（昆吉嘉波）续之大王此法。于后世随行之瑜伽士中，应开示和传授之境，以及不应开示和保密之境为何，请导师以善加辨别之方式开示并授记。 如是请问。第三分二：所说和如何说。 第一，如是眷属请问了堪能传授之法器之相之后，导师菩提心普作王（昆吉嘉波），对具有业和缘分的补特伽罗，如何传授适合作为大圆满窍诀之法器者，如是宣说了。 第二分三：确定经论、指示可以或不可以传授之法器、观察法器。 第一，如何指示呢？导师普作王（昆吉嘉波）呼唤道：嘿！菩萨金刚，如此这般，舍弃身心散乱等过患，好好地听着。其中，导师之导师普作王（昆吉嘉波）我，如何显现和闻名之诸法，一切无余。心髓自生之智慧，导师普作王（昆吉嘉波）我，过去的一切法都已做，现在的一切都正在做，未来的一切法都将要做，因此成为轮回涅槃一切诸法心髓自性之义。
English
Having arisen by itself, after the praise with faith and reverence by the noble prince, the courageous one, Vajra, of the unceasing retinue of self-manifestation, to the Mind of Enlightenment, the All-Creating King (Kunjik Gyalpo), the meaning of the request made by the courageous one, Vajra, with one-pointed desire, is as follows: Secondly, O teacher of teachers, All-Creating King (Kunjik Gyalpo)! How manifestly and clearly, and through scriptures and treatises, all the phenomena of samsara and nirvana, which are renowned and established, are without remainder and without omission, all without any other establishment, but are the nature of mind itself, the self-arisen wisdom, the nature of reality, the unborn one, therefore, without dependence on acceptance or rejection and effort, in the nature of effortlessly enlightened Buddhahood, the root of all eighty-four thousand teachings of the great sutras and agamas, this very great king of the tantra of the All-Creating King (Kunjik Gyalpo). From which of the future followers, the yogis, should the objects to be taught and instructed, and the objects not to be taught and kept secret, be distinguished? Please explain and prophesy by the teacher himself in a way that clearly distinguishes their characteristics. Thus he requested. The third has two parts: what was said and how it was said. First, after the retinue requested the characteristics of the vessel to be instructed, the teacher, the Mind of Enlightenment, the All-Creating King (Kunjik Gyalpo), spoke as follows about how to instruct those individuals who have karma and fortune and are suitable as vessels for bestowing the Great Perfection pith instructions. Second, there are three parts: identifying the sutras and agamas, indicating the vessels that can or cannot be given, and examining the vessels. First, how does he indicate? The teacher, the All-Creating King (Kunjik Gyalpo), called out, "Hey! Courageous one, Vajra, like this, abandon the faults such as mental and physical distraction, and listen well now! Among them, the teacher of teachers, the All-Creating King (Kunjik Gyalpo), how all these phenomena that appear and are renowned by me, without exception, are the essence of self-arisen wisdom. The teacher, the All-Creating King (Kunjik Gyalpo), I have done all the past phenomena, and I am doing all the present, and all the future phenomena will be done, therefore, it becomes the meaning of the essence of all the phenomena of samsara and nirvana.
Chinese
这是。本来就无生，是超越思维的自生智慧，超越了粗细一切之基，此乃精华菩提心。为了证悟脱离下乘宗派的思辨和执着的如实之法，显现了本来自解、无为的甚深窍诀，此乃对于具有极喜阿底资格的追随者所应传授之法，这是对所传之法的认定。第二，分二：宣说具缘菩提心之器，不具缘恶慧毁誓之器。第一分四：宣说对具有共同和不共同功德二者的人传授。即便如此，如果按照上师的教言安住于誓言，则传授。特别是直至寿终都按照教言修持并发誓时，完整地传授经论。宣说为了圆满布施广大、作为法器的弟子眷属二资粮而接受。第一，如上所说的这种殊胜窍诀，所传授的对象是谁呢？ 比如，对于佛法和上师没有丝毫虚伪、具有不退转的信心，誓言视如生命般守护而不违犯，不被罪堕所染污，具有恒常恭敬的精进力，一心专注于甚深修持，具有极强的忍耐力，视一切众生如父母般具有慈爱之心，没有嫉妒和竞争之心，对于他人的功德具有欢喜随喜之心，无论遇到多么强烈的苦行，身心都不会疲惫，对于佛法和上师不会退转信心，具有少许执着和强烈的布施心，对于自己的身体、珍爱的儿子、亲爱的妻子、听话的仆人、积攒的财富等一切都不会执着，能够以信心和欢喜供养上师等等，具有这些共同乘的功德，这是具有信心和誓言的征象。因此，对于具有精要意义的无与伦比的怙主上师，应当如理如实地传授此甚深窍诀。同样，舍弃名声等八法之念，对于上师和道友
English
This is it. Originally unborn, it is the self-arisen wisdom beyond thought, surpassing all bases, gross and subtle. This is the essence, the mind of Bodhi. In order to realize the true nature that is free from the speculation and attachment of the lower vehicles, the profound key instructions of self-liberation, free from effort, are revealed. This is the Dharma to be imparted to the followers who are qualified for Ati Yoga. This is the determination of the Dharma to be imparted. Secondly, there are two: declaring the vessel of the fortunate Bodhicitta and the vessel of the unfortunate, unwise, and vow-breaking. The first has four parts: declaring that it should be given to those who possess both common and uncommon qualities. Even so, it should be given if one abides by the guru's words and remains in their vows. In particular, when vowing to practice according to the teachings until the end of life, the complete scriptures should be given. It is declared that generosity should be embraced for the sake of perfecting the two accumulations of the vessel-like disciples. First, to whom should these special instructions, as mentioned above, be given? For example, one should have unwavering faith without any hypocrisy towards the Dharma and the guru, protect their vows as if they were their life, without breaking them, and be free from the defilement of transgressions. One should have great diligence with constant respect, be solely devoted to profound practice, have great patience in meditation, have loving-kindness by recognizing all beings as their parents, be without jealousy or competitiveness, and have joyful appreciation for the qualities of others. No matter how intense the asceticism, one's body and mind should not be weary, and one should not turn away from faith in the Dharma and the guru. One should have little attachment and a strong sense of generosity, and be able to offer to the guru with faith and joy without being attached to one's own body, beloved son, dear wife, obedient servant, accumulated wealth, etc. Possessing these common vehicle qualities is a sign of having faith and vows. Therefore, this profound key instruction should be properly and truly imparted by the incomparable, glorious protector, the holy guru, who possesses the essential meaning. Similarly, abandoning thoughts of the eight worldly concerns such as fame, and towards the guru and Dharma brothers and sisters,
Chinese
远离诸如傲慢等心态，为了殊胜上师善知识和口诀精要的意义，能够毫不吝惜地献出自己的身命，不违背上师的任何教诲，能够如实地修持甚深精要，对于具备这些功德征相的人，才能毫无隐瞒地赤裸裸地展示并介绍一切佛法的精髓，即自生智慧的本性，以及将一切法都展示为无生菩提心的自性，无勤任运的原始成佛之本性的甚深续部意义。如是施予。自显现中说：具足信心之力和精进，智慧广大且无执着，精进勇猛且行持密咒，对于无念之心没有散乱，具足誓言且勤于修持，恳切热忱且具悲悯心，坦荡真诚且精进禅修，如上师所说如实奉行，不违犯誓言，行为与他人相符，以恭敬的态度清净心意，听闻一句教诲便能铭记于心，为了自己的利益也如是奉行，能够保守秘密，不违背金刚之义，亲近博学之人，不违背自己的利益，言语柔和不傲慢，与他人心意相合，视上师与如来无有差别，此乃弟子的特征。具有如是特征的弟子，被称为大圆满的法器。等等，如经续中所述，若不具备这些特征而传授，则会成为佛法和上师的敌人，也会浪费所化众生的根器。二是：如果像这样有缘分的特殊之人听闻了此殊胜顶乘精要之教法，那么对于世间轮回之法，以名相而执着，做着各种无意义的辩论和勤作，对我来说毫无用处。因此，如果获得了这极其难得、至极秘密的口诀，我将不顾身命，以艰难广大的方式如法修持。
English
Being free from pride and other such mental states, and for the sake of the meaning of the sacred lama, the virtuous friend, and the essential instructions, being able to give up one's own life without hesitation, not transgressing the commands of whatever the lama says, that is, being able to practice the profound essential meaning as it is, to those who possess these qualities and signs, the essence of all dharmas, the meaning of self-arisen wisdom, should be shown and introduced nakedly and without concealment, and this profound tantric meaning, which shows all dharmas as the nature of unborn bodhichitta, the nature of effortlessly and primordially enlightened, should be bestowed. As it says in Rangshar: 'Great strength of faith and diligence, great wisdom and no attachment, great diligence and practice of secret mantra, no distraction in the unthinking mind, possessing samaya and diligent in practice, earnest and compassionate, open and practicing meditation, practicing as the teacher says, not breaking samaya, behaving in accordance with others, purifying the mind with respect, remembering a single word of teaching, practicing in the same way for one's own benefit, being able to keep secrets, not transgressing the meaning of vajra, relying on those who are learned, not transgressing one's own benefit, speaking gently without arrogance, harmonizing with the minds of others, treating the teacher and the Tathagata as one without difference, these are the characteristics of a disciple. A disciple who possesses these qualities is said to be a vessel for Dzogchen.' And so on, as stated in the sutras and tantras, if taught to someone who does not possess these qualities, it will become an enemy of the Dharma and the lama, and will also waste the potential of the disciples. Secondly: If such a fortunate and special person hears this supreme vehicle of essential teachings, then for the worldly dharmas of samsara, clinging to names and engaging in various meaningless debates and efforts, is of no use to me. Therefore, if I obtain this extremely rare and supremely secret instruction, I will practice it properly in a difficult and extensive way, without regard for my body and life.