English
It should be kept supremely secret without proclaiming it. As it says in the Precious Treasury of Reality: One should keep it secret from those who slander the guru and are angry with their dharma friends, who divulge secrets and proclaim them to everyone, who lack faith, are miserly, and have bad intentions, and who are attached to this life. So it is said. Third, examining the vessel has four aspects: examining beforehand, not giving to bad vessels, concealing from those who are cut off from fortune because giving without examination has many faults, and after examining well, taking the materials and teaching and giving the Kunjed Gyalpo (All-Creating King) Bodhicitta lineage to those who have fortune. First, since there are various kinds of vessels, such as those who have the qualities mentioned above and those who do not, it is necessary to examine well whether or not they have the characteristics of a vessel, such as the signs and faith mentioned above, before giving the instructions. Therefore, one should request this essence of all instructions with offerings of various kinds, such as precious wealth, walking and riding animals, clothing, and possessions, and give it only to those who keep the three doors very restrained and have respect, and who practice the instructions correctly and without error, and should not give it to anyone else. As it says in that very text: Even a lama who has much learning and complete qualities should examine the vessel and the essence and give the essential points gradually. So it is said. Second, what is the vessel to whom the essential instructions are not given? Like this, those who have attachment to wealth and possessions and are unwilling to give them away, who are arrogant and conceited, who think only of the affairs of this life other than the profound Dharma, and who are fickle and uncertain are types of bad vessels. Therefore, one should not teach the Kunjed Gyalpo, the vehicle of the essence of bodhicitta, to such people. That is how it is. As it says in the Tal Dzog: Those who seek secrets will also plow the field on the speaking tongue and will experience great suffering. Therefore, this definite meaning should be kept secret. So it is said. Third, the classification of vessels and the difference between teaching and not teaching the essential instructions to them, as stated above, although in general, for the meaning of the essence of dharmata, there is no establishment of good or bad, acceptance or rejection, such as being suitable or unsuitable as a vessel, but
Chinese
第八十四品，讲述了数字，分为两部分：请问听众，佛陀回答。第一部分是：如此甚深口诀之续，从何处开始讲述适合传授的法器之差别，之后是菩提心，导师普贤王如来。王子菩萨金刚以极其优良的行为，以恭敬和顶礼的方式，展现面容的光彩，在导师普贤面前安坐，所请问的内容是：啊！三世诸佛之导师，导师普贤王如来。您的心，远离名相戏论的法身，唯一明点，自生大智慧的意界中显现的无勤自生大续。使具缘者同时解脱的广大经论，此经的功德，从各自部分叙述的名称差别有哪些，请为我们聚集的眷属们讲述。第二部分分为两部分：简略讲述所说的方式，详细讲述所说的内容。第一部分是：如此听众请问后，导师菩提心普贤王如来，以分别阐述一切乘之顶峰，续之大王此经的名称的方式，讲述了此经的伟大功德。第二部分分为四部分：讲述名称的意义，叙述伟大的功德，讲述执持其意义之人能够成就，不向无缘者传播，只向具缘者显现，将超越一切的普贤，一切之精华的续，交付给金刚萨埵的方式。第一部分分为十个方面：以任运成就而示现为普贤王如来，以精华自性无垢而示现为菩提心，以无因无缘本来生起而示现为自生之智慧，以如实示现诸法之本性而示现为法之明镜，以诸法无二而示现为精华意义之乘，以三世诸佛之意超越能取所取而示现为观视之明镜，以不可言说思议而示现为佛母，以无需寻觅任运成就
English
The eighty-fourth chapter, which describes numbers, is divided into two parts: the audience asks, and the Buddha answers. The first part is: Thus, this profound oral instruction tantra, from where does it begin to explain the differences in vessels suitable for transmission, and then the mind of enlightenment, the teacher Kunjed Gyalpo. Prince Bodhisattva Vajra, with extremely excellent conduct, in a manner of reverence and prostration, displaying the radiance of his face, sat before the teacher Kunjed himself, and the meaning of what he asked was: Ah! Teacher of the Buddhas of the three times, teacher Kunjed Gyalpo. Your mind, the Dharmakaya free from the elaboration of names and signs, the single bindu, the great effortlessly self-arisen tantra that arises from the realm of self-born wisdom. This vast scripture that liberates fortunate individuals simultaneously, what are the differences in the names that describe the greatness of the qualities of this scripture from their respective parts? Please explain them to us, the assembled retinue. The second part is divided into two parts: briefly explaining the manner of what was said, and explaining in detail the meaning of what was said. The first part is: Thus, after the audience asked, the teacher, the mind of enlightenment Kunjed Gyalpo, by separately explaining the names of this great king of tantras, the pinnacle of all vehicles, explained these great qualities. The second part is divided into four parts: explaining the meaning of the names, describing the great qualities, explaining that those who hold its meaning can achieve it, not propagating the tantra of Kunjed, the essence of all, which transcends all, to the unworthy, but revealing it to the worthy, and entrusting it to Vajrasattva. The first part is divided into ten aspects: showing that it is Kunjed Gyalpo by being spontaneously accomplished, showing that it is the mind of enlightenment by being the essence, naturally stainless, showing that it is self-arisen wisdom by being originally arisen without cause or condition, showing that it is the mirror of Dharma by showing the nature of all dharmas as they are, showing that it is the vehicle of essential meaning by all dharmas being non-dual, showing that it is the mirror of viewing by the intention of the Buddhas of the three times transcending grasping and being grasped, showing that it is the mother of the Buddhas by being beyond speech, thought, and expression, spontaneously accomplished without seeking
Chinese
这是关于开示诸乘之王的教言。由于远离了虚构和诽谤，它被开示为未经改造的真实意义之教言。由于一切都在菩提心中融为一体，因此它被开示为经文要义的总结。第一部分是： 唉，勇士金刚，导师之导师，普作王我，为了那些具有极胜阿底根器的有缘者们，为了如实地开示心性自生之智慧，我要分别阐述这部伟大经文的名称之殊胜之处是什么呢？ 就像显现的轮回与涅槃的一切诸法，所有这些无一例外，没有其他的作者，而是由心性自生之智慧，普作菩提心性，先前已造作一切，现在正在造作，未来也将造作。正如之前所说： 菩提心乃普作之王， 三世诸佛由菩提心所造， 三界众生由菩提心所造， 显有器情由菩提心所造。 虽然如是说，但对于如此之诸法的普作之作者，心性自生之智慧普作王自己，不需要任何因缘来生起造作，因为从本初以来就是无生、本空、无为的自性中任运成就的。因此，为了阐述这一点，这部续的名称被开示为《普作王》。 第二部分是： 同样地，唉，心性自生之智慧，一切诸法从中生起之精华，我，从本初以来就没有遮蔽的烦恼和所知之垢染，唯一安住于清净之中，因此是清净的。一切身、智慧和功德，无需寻觅，就像太阳和光芒一样，以自性任运成就的方式圆满和证悟，具有这样的意义。因此，对于普作菩提心，现在才为了去除垢染和圆满功德而去寻觅和修持的行为是完全没有的，因为是远离一切取舍的。由于这个原因，开示如此之道的法门，被确定地开示为精华菩提心之法门。 第三部分是： 唉，如此显现的一切诸法的生起之处，从本初以来无需寻觅，任运成就的法性，觉性菩提之
English
This is the teaching on the king of tantras. Because it is free from fabrication and slander, it is taught as the untransformed meaning of the teachings. Because everything is of one taste in the heart of enlightenment, it is taught as a summary of the meaning of the sutras. The first is: O Vajra hero, the teacher of teachers, the all-creating king, I will explain to those disciples who are endowed with the karma of the highest Ati, the distinctions of the names of this great sutra that teaches the self-arisen wisdom of mind as it is. What is it? All these phenomena of samsara and nirvana that appear, all of them without exception, without another maker, are made by the self-arisen wisdom of mind, the all-creating bodhicitta, which has made all the former, is making the present, and will make the future. As it was said before: Bodhicitta is the all-creating king. The Buddhas of the three times are made by bodhicitta. The sentient beings of the three realms are made by bodhicitta. The universe and its contents are made by bodhicitta. Although it is said so, the all-creating king, the self-arisen wisdom of mind, the maker of all such phenomena, does not need to be created by any cause or condition, because it is spontaneously accomplished in the nature of unborn, empty, and unconditioned from the beginning. Therefore, the name of this tantra, which expresses that, is taught as the All-Creating King. The second is: Similarly, O self-arisen wisdom of mind, the essence from which all phenomena arise, I, who am free from the defilements of obscuring afflictions and knowledge from the beginning, abide in a single purity, and am therefore purified. All bodies, wisdoms, and qualities are spontaneously accomplished like the sun and its rays, without seeking, in a way that is complete and enlightened, and have such meaning. Therefore, there is no need to seek and practice in order to purify defilements and perfect qualities for the all-creating bodhicitta, because it is free from all acceptance and rejection. For this reason, the vehicle that teaches in this way is definitely taught as the vehicle of the essence of bodhicitta. The third is: Alas, the source of all phenomena that appear in this way, the nature of reality that is spontaneously accomplished without seeking from the beginning, the awareness of enlightenment,
Chinese
因为此心没有生灭之法，不依赖于因和缘。犹如芝麻遍布油脂，从有情到佛陀，一切众生的心性，觉性自明的体性存在。除此之外，没有通过努力可以寻找到的，自性无边如虚空般的心髓，菩提心，不被任何事物遮蔽，对轮回和涅槃的一切，没有偏颇和分别地显现和遍布。因为这个原因，没有被因缘聚合，被称作自生智慧。如龙钦巴尊者所说：自生智慧无起灭，没有边际的黑暗，内外皆无而普照。如是说。第四，例如镜面上显现的无数影像，全部都包含和圆满在镜子中，而镜子本身，对所有影像没有偏颇和分别地作为一切显现的基础而存在。同样，所有显现的现象，内外轮回涅槃所包含的一切，都是心性未被改造如实的状态中，无有显现空性形象的游舞。因为这个原因，从显现之时起，常断、生灭、有无、来去等等，任何一方都没有成立偏颇和分别的意义，是双运、广大、无戏论、超越思维的境界。如此双运、远离戏论、法性平等大性、实相自生智慧，是过去现在未来一切诸佛所说的一切佛法的究竟密意。此续部没有隐藏地明示了那个实相。因此，此续部的名称是解释诸佛之语的究竟密意，并且明晰地阐释一切乘的意旨，因此被称作法的明镜。如大圆满法藏总集之王中说：无余一切乘皆开显，是为明晰之明镜。如是说。第五，唉！因为未被改造如实的心性、自生智慧、真实心髓中，没有不包含的法，
English
Since this mind has no nature of arising and ceasing, it does not depend on causes and conditions. Just as sesame seeds are pervaded by oil, the nature of mind, the self-illuminating essence of awareness, exists in all beings from sentient beings to Buddhas. Apart from that, there is no nature that can be sought through effort, the essence of bodhicitta, like the boundless sky, is not obscured by anything, and it is clear and pervasive without partiality or discrimination towards all of samsara and nirvana. For that reason, it is not compounded by causes and conditions, and is taught as self-arisen wisdom. As Longchenpa said: Self-arisen wisdom has no arising or ceasing, it has no darkness at the edge, it is clear to all without inside or outside. So it is said. Fourth, for example, all the countless images that appear on the surface of a mirror are completely contained and perfected within the mirror, and the mirror itself exists as the basis for the appearance of all images without partiality or discrimination. Similarly, all these phenomena that appear, encompassed by inner and outer samsara and nirvana, are all merely the play of appearance and emptiness in the unaltered, natural state of mind itself. Because of this reason, from the very moment of appearance, there is no establishment of any partial or discriminatory meaning of permanence or annihilation, arising or ceasing, existence or non-existence, coming or going, etc. It is the great union of equality, free from elaboration, beyond the intellect. Such a union, free from elaboration, the great equality of dharmata, the self-arisen wisdom of reality, is the ultimate secret intention of all the teachings spoken by all the Buddhas of the three times. This tantra clearly reveals that reality without concealment. Therefore, the name of this tantra is that it explains the ultimate intention of all the Buddhas' words, and it clearly elucidates the meaning of all vehicles, and therefore it is taught as the mirror of dharma. As it says in the King of the General Collection of the Great Perfection: Since it reveals all vehicles without exception, it is a mirror that makes things clear. So it is said. Fifth, alas! Because there is not a single dharma that is not included in the unaltered, natural state of mind, the self-arisen wisdom, the true essence,