Chinese
所有轮回和涅槃的法，即使从这里产生，也从这里出现；即使向外收摄或解脱，也就在其本性中解脱，因此觉性菩提心是所有法的精华。这样，从法性菩提心的虚空中显现轮回、涅槃、空、色等各种现象，但实际上，由于没有任何轮回或涅槃是从远离原始清净根本的自性中产生的，所以不需要像下乘那样进行断除、阻止、修持、转变的努力，而是从执着和贪恋轮回和涅槃的束缚中解脱出来。如《七种智慧生起续》中所说：“此无修持行进之境，此无思辨边际，此无勤作成就边际，此无破立一切超越。”像这样，因为它阐述了超越一切断除、取舍、勤作、成就的究竟意义，所以被称为精华意义的乘。第六，唉！过去、未来和现在的胜利者诸佛，除了法性无生、自性本智的这个心之外，没有任何法可以被看到和证悟，所以他们没有看到，也没有思考。为什么呢？例如，就像镜子中显现的所有影像都离不开镜子一样，从觉性菩提心的力量中显现的所有内外轮回和涅槃的法，都无法看到任何与精华自生本智不同的东西。仅仅认识到显现之基的觉性本身，就可以显现果位佛的意境，而不需要依赖任何其他需要被看到和思考的东西。如《圆满自生续》中所说：“普贤觉性之自性中，无有佛陀亦无众生，无有天神亦无非天，亦无鬼魅，无有轮回亦无涅槃，唯有觉性智慧独存。”以及《无垢虚空》中所说：“心性如镜是原始佛，一切显现之基不灭持影像，知其自性即解脱能取所取。”如是，三世诸佛所要证悟的究竟就是这自生本智，除此之外别无他物。
English
All phenomena of samsara and nirvana, even if they arise from here, they originate from it; even if they are gathered outwards or liberated, they are liberated within its own nature. Therefore, rigpa, the mind of bodhichitta, is the essence of all phenomena. Thus, although various phenomena such as samsara, nirvana, emptiness, and form appear from the space of dharmata bodhichitta, in reality, since no samsara or nirvana is established from the nature that is separate from the primordial purity, there is no need for efforts of abandoning, preventing, training, or transforming like the lower vehicles. Instead, one is liberated from the bonds of clinging and attachment to samsara and nirvana. As it is said in the Tantra of the Seven Wisdoms Arising: "In this, there is no object of cultivation or progress. In this, there is no limit of thought or contemplation. In this, there is no limit of effort or accomplishment. In this, there is transcendence of all negation and affirmation." Like this, because it elucidates the ultimate meaning of transcending all abandonment, adoption, effort, and accomplishment, it is taught as the vehicle of essential meaning. Sixth, Alas! The victorious Buddhas of the past, future, and present have not seen or contemplated any dharma other than this dharmata, the unborn, self-arisen wisdom of mind itself, because there is nothing else to be seen or realized. Why? For example, just as all the images that appear in a mirror are not separate from the mirror, all the phenomena of inner and outer samsara and nirvana that arise from the power of rigpa bodhichitta cannot be seen as anything other than the essence of self-arisen wisdom. Merely recognizing the rigpa that is the basis of appearance itself manifests the intention of the fruition Buddha, without relying on anything else that needs to be seen or contemplated. As it is said in the Tantra of Perfect Self-Arisen: "In the nature of Samantabhadra's rigpa, there is no Buddha and no sentient being, no god and no asura, and no demon. There is no samsara and no nirvana, only rigpa wisdom alone." And as it is said in The Stainless Sky: "Mind itself is the mirror, the original Buddha. The basis of all appearances, unceasingly holding images. Knowing its own nature liberates grasping and the grasped." Thus, the ultimate realization of all the victorious ones of the three times is none other than this self-arisen wisdom.
Chinese
像这样，未造作之心的自性，其精髓是自生智慧，远离一切戏论边际，是周遍圆满大圆点之自性，如无垢明镜之面，超越了能取所取的分别念之垢染，是显现诸法和现象之基础，因此被称作观视之明镜。如《龙钦饶绛巴》中所说：极深广阔无垠之界，是观视明镜之密意。如是，心性远离边际中心，被说为观视之明镜。第七，唉！普作菩提心，我乃诸法之实相，未造作如是之自性，其精髓是自生智慧。此即本初不可言说、不可思议、不可表达，是远离一切戏论之自性，因此以如是存在而妄加增损，或以不存在而诽谤，皆是完全超越之，本体是未造作、超越心识之如是自性，通过了悟此，三世诸佛皆从普作我而生，因此被确定为三世诸佛之生母，般若波罗蜜多。如《普贤大乐任运成就根本续》云：普贤大者安住于自性中，是三世善逝之生母，母乃般若波罗蜜多，不生不灭广大中，普贤广阔法界中，清净啊！大智慧之界，离执着啊！无有知，无分别故超言思，无言说故如虚空，无自性故法界，十方周遍无间断。第八，唉！自性不变之心性，自生智慧，本初未造作，本体无生之自性，普作王，觉性菩提心，对于此，下乘行者们依赖各种勤作修持，通过次第行道而必须获得的道与果之功德，皆是不寻自成之方式而圆满，如《功德藏总摄续》云：未造作安住本然者，下乘勤作修持皆摄于此，于密严刹土菩提即圆满。以及，佛陀
English
Thus, the essence of the un fabricated mind's nature, which is self-born wisdom, is free from all elaborations and extremes. It is the nature of the great all-encompassing bindu, like the surface of a spotless, untarnished mirror. It transcends the defilements of dualistic conceptualization and is the basis for the arising and appearance of all phenomena. Therefore, it is taught as the Mirror of Contemplation. As it is said in the words of Longchen Rabjam: "The vast, profound, and expansive realm is the intent of the Mirror of Contemplation." Thus, the nature of mind, being free from center and edges, is spoken of as the Mirror of Contemplation. Seventh: O, all creating Bodhicitta, I am the essence of the nature of all phenomena, the un fabricated, just as it is, the self-arisen wisdom. That itself is primordially inexpressible, unthinkable, and unutterable. It is the nature of being free from all elaborations. Therefore, it is entirely beyond the meaning of imputing existence or denigrating non-existence. Its essence is the un fabricated, just as it is, the nature beyond the intellect. Through realizing this, all the Buddhas of the three times arise from me, the All-Creating One. Therefore, it is definitely taught as the Mother of all the Buddhas of the three times, the Perfection of Wisdom. As it is said in the Kunzang Monlam: "The great Samantabhadra abides in his own nature. She is the Mother who gives birth to the Sugatas of the three times. The Mother is the Perfection of Wisdom. In the unborn, unceasing, and vast expanse, Samantabhadra is the vast expanse of the Dharmadhatu. Pure is the realm of great wisdom. Free from grasping, there is no knowing. Since there is no thought, it transcends speech and thought. Since there is no expression, it is like the sky. Since there is no self-nature, it is the Dharmadhatu. It is all-pervasive in the ten directions without interruption." Eighth: O, the unchanging nature, the self-arisen wisdom of mind itself, the primordially un fabricated and essentially unborn nature, the All-Creating King, the awareness of Bodhicitta, in this very nature, all the qualities of the path and fruition that the lower vehicles must attain through various efforts and practices, progressing through the stages of the path, are spontaneously accomplished in a perfect manner without searching. As it is said in the Magical Treasure Trove: "That which is un fabricated and naturally abiding, all the efforts and practices of the lower vehicles are contained within it. Buddhahood is perfected in that Akanishta." And, the Buddha
Chinese
以及六度波罗蜜圆满。积累资粮，净除业障，努力修持，果位圆满。利他事业究竟，四种事业圆满。利益有情，四无量心圆满。如是说，因为所需之功德全部具足圆满。现在开始，身和智慧功德全部寻觅和修持，超离一切，因此被称作一切续部的国王。从《心要义续》中说：自生唯一，功德全部具足，不寻而住，功德自性圆满。不积而任运成就，自生果位，不依赖，本来任运圆满。如是说。第九是，唉！普作王之教言，对于不改造的实相之义，不作取舍、遮破、建立，而是如实不错谬地安住，如是宣说。一切法的心髓，心性义之智慧，远离将佛陀执为佛陀，以及将有情本性贬为罪过的所有行为。如是能作褒贬之境，轮涅以及好坏、常断等等的二边，平等性，远离取舍，因为不相违之义，无论宣说何者，一切乘之顶峰，此不改造之义的教言如是宣说。第十是，唉！导师之导师普作王，于此决定秘密无上之乘中，如何授记呢？因为一切法本来无生，宣说心髓菩提心之自性，因此此续部具有能诠之义。或者说，与菩提心无二无别具有之义，显有之法全部也是一样。无论如何，在那样的无生菩提心之界中，没有成立任何二法。轮涅之法全部是心髓，即在心髓菩提心中，无二无别，一体而住，如是宣说。因此，此大续部之王，一切法之经是心髓菩提心之自性，总集为经而宣说。第二，宣说伟大之功德，有二：遣除黑暗，增长光明之功德。断除痛苦，以及
English
And the six perfections are complete. Accumulating merits, purifying obscurations, striving in practice, the fruition is complete. Benefit for beings is complete, the four activities are complete. Benefiting sentient beings, the four immeasurables are complete. As it is said, because all the necessary qualities are complete and perfect. Now, the body and wisdom qualities are all sought and practiced, transcending all, therefore it is called the king of all tantras. From the Heart Essence Meaning Tantra, it says: Self-born one, all qualities are complete, abiding without seeking, qualities are naturally complete. Without accumulation, spontaneously accomplished, the self-born fruit, not dependent, originally spontaneously complete. As it is said. Ninth, O King of All Creators, this teaching is about the meaning of the unaltered state, without any acceptance or rejection, refutation or establishment, but rather placing the mind in the unaltered state, without error. The essence of all dharmas, the wisdom of the meaning of mind itself, is free from all imputations of Buddhahood and denigration of the nature of sentient beings. Such objects of imputation and denigration, samsara and nirvana, good and bad, permanence and annihilation, etc., are both equal, free from acceptance and rejection, because of the non-contradictory meaning, whatever is taught, the pinnacle of all vehicles, this unaltered meaning of the teaching is thus proclaimed. Tenth, O teacher of teachers, King of All Creators, how is it prophesied in this definitive secret supreme vehicle? Because all dharmas are originally unborn, the essence is taught as the nature of bodhichitta, therefore this tantra has the meaning of being expressed. Or, the meaning of being inseparable from the mind of enlightenment, all phenomena of existence are the same. In any case, in the realm of such unborn bodhichitta, nothing is established as two dharmas. All the dharmas of samsara and nirvana are the essence, that is, in the essence of bodhichitta, they abide inseparably as one taste, as it is taught. Therefore, this great king of tantras, the sutra of all dharmas is the nature of the essence of bodhichitta, summarized as the sutra and taught. Second, speaking of the greatness of the qualities, there are two: the quality of dispelling darkness and increasing light. Cutting off suffering, and
Chinese
这是串习的功德。第一，唉！大菩萨，如上所示的，像那样的续部之王《普作续》，如实地显示了菩提心之自性，未作矫饰的本真之义的甚深经论是，对于三界一切有情的相续，连“仅此而已”的最初也无法确定的漫长时间里，进入且遍布的无明之厚重黑暗，极其难以断除的自性，此（经论）能从根拔除，且刹那间消除或摧毁，是为对治。轮回、涅槃、道三者所摄的一切法，原本无生，虽是心性自生之智慧的唯一游舞，然如错认旱地为水一般，执着于不净之相，且于能取所取二者显现的一切有情，一旦与此胜义心髓之道相遇，譬如从珍宝金洲寻找土石凡物也无法找到一般，无论如何显现、如何声名、如何分别的所有法，连不净之相的法尘微尘之分也无法成立，无论显现什么、如何生起的一切，都将显现为唯一智慧的游舞，因此能使大智慧的显现增盛。第二，像这样，于三界六道中流转的有情众生，于无有显现、错乱的自性中显现的痛苦之类别，不可思议，既深邃又难以解脱，既广阔又无法见到边际，犹如大海一般。然而，对于恒常处于那般痛苦中的有情众生，一旦与此甚深口诀相遇，根器最利者仅听闻便能于一刹那间区分，即便不是如此，根器中等和下等者，也能通达续部甚深之义，并依赖串习，不用很久，便能断绝一切痛苦之流，且能自在获得无漏大乐之果位，并且，此大续部之王，在无谬地、赤裸裸地显示了心性自生之智慧，未作矫饰的本真之义时，从自性安住之禅定，自然而然如河流般的意境中，连一刹那也不散乱，因此是串习心髓之义的功德。