Chinese
智慧虚空之王的意义解释。 智慧虚空之王的意义解释。 智慧虚空之王的意义解释存在。顶礼吉祥金刚萨埵！现在将解释口诀菩提心智慧虚空之王的意义。其中，解释所有菩提心的文字的方式是，通过五个总义来解释：通过历史来讲述可信的来源，通过根本的意义来确定意义，通过瑜伽的意义来考察殊胜的方面，通过目的的意义来自己辨别，通过词语的意义来理解意义。其中，历史的意义有三个：以加持来讲述，是导师普贤王如来获得了不可思议的语言，因此通过金刚萨埵的意念来传承的。以自己的体性来讲述，因为一切事物的本质都是菩提心，所以对于有缘者来说，就像通过见闻的行境之门来讲述一样显现。以词语组合的优美来讲述，这些口诀的文字是优美地产生的，是从噶饶多杰以来，通过耳传的方式传承下来的意念。根本的意义是，自生智慧如同虚空一般，即使对于没有修习和思考的意义本身，也因为没有可以安立心识的处所而宣说。瑜伽的意义是非常瑜伽的类别。目的的意义是为了成为最殊胜的根器。词语的意义有四个：显示口诀的容器的好坏危险和具备，口诀显示的必要，口诀自身的正文显示，以及口诀的名称所显示的伟大。其中，详细解释正文也有两个：区分错误和迷惑，以及不错误地显示阿底瑜伽自身的意义。其中，自身的正文有无有执著的见解，无有破立的禅定，无有勤作的行为，以及已经获得的果，这四个方面。为了有决断的人，将结合章节的支分来搅动并进行解释。其中，为了显示对良好容器显示功德，伟大的智慧不会改变，融入无有住处的法性之意义，具有五种伟大的自生智慧是，无论如何转变普遍形式。
English
Commentary on the Meaning of the King of Wisdom Sky. Commentary on the Meaning of the King of Wisdom Sky. Herein is the Commentary on the Meaning of the King of Wisdom Sky. Homage to glorious Vajrasattva! Now, I shall elucidate the meaning of the pith instruction, the Mind of Enlightenment, the King of Wisdom Sky. The method for explaining all the letters of the Mind of Enlightenment is to explain through five general topics: explaining the credible source through history, establishing the meaning definitively through the fundamental meaning, examining the superior aspects through the meaning of yoga, self-determining through the meaning of purpose, and understanding the meaning through the meaning of words. There are three aspects to the meaning of history: Explaining through blessing: the teacher Samantabhadra attained inconceivable speech, and thus it was transmitted through the intention of Vajrasattva. Explaining through its own nature: since the essence of everything is the Mind of Enlightenment, it appears to be spoken to fortunate ones through the gate of the field of experience of seeing and hearing. Explaining through excellent word arrangement: these pith instructions are well-written, and it is intended that they have been transmitted from Garab Dorje onwards, from ear to ear. The fundamental meaning is that the spontaneously arisen wisdom, like the sky, is taught because even the meaning itself, which is without meditation or thought, has no basis for the mind to rest upon. The meaning of yoga is the category of exceedingly profound yoga. The meaning of purpose is for the sake of becoming the most excellent vessel. The meaning of words has four aspects: showing the good, bad, dangerous, and equipped vessel of the pith instruction; the purpose of teaching the pith instruction; showing the text of the pith instruction itself; and showing the greatness of the name of the pith instruction. There are also two aspects to explaining the text in detail: distinguishing between error and obscuration, and showing the meaning of Atiyoga itself without error. There are four aspects to one's own text: the view without grasping, the samadhi without affirmation or negation, the conduct without effort, and the fruit that has already been attained. For the sake of those who are decisive, it will be stirred up and explained together with the limbs of the occasion. In order to show the qualities of showing to a good vessel, the great wisdom does not change, and the meaning of being immersed in the nature of reality without abiding, the spontaneously arisen wisdom that possesses five greatnesses is, no matter how it is transformed, the universal form.
Chinese
不离精髓菩提。在修习它的时候，因为没有可以作为依靠的、无法把握其特征的心，因为心本身没有生起，所以变得非常内在。过去、现在、未来三世诸佛所知的所知之境，要向谁展示呢？向没有错谬的心之人。福报的业缘会转化为精华。如果对具有毫不颠倒地理解此意的智慧之人进行观察后给予，那么功德就像睡莲和蜜蜂一样，由福报和业力联系所致。’之’是与此相关联的。如果有人认为恶器有什么过失，那么对于没有被智慧把握的心来说，因为没有福报，所以会诽谤它。’凡是远离圣洁之眼的人，将此视为反驳的过失，因为与业和福报没有关联，所以看不到，将自己的体验与恶意和手段相结合，并直接诽谤，就像小牛犊掉入悬崖一样。’这样，智慧是为了谁呢？为了具有虚空之王智慧福报的人。’通过两个比喻所象征的智慧是广阔而明亮的，并且因为是所有事物的主宰，至高无上，所以是不造作的。’为了谁而展示了看到它的福报呢？为了心已转化为法性的人，以偈颂形式宣说。’为了使心本初即是法性显现，而予以开示。’如果有人认为经部的观点是什么，那么法性不可思议，所以虚空广大。’智慧就像虚空一样，本体不可得，并且远离对境。通过远离概念的理由，明确解释了精髓菩提的意图，并安住于具备五种伟大之处。’虚空的念头与一切分离。’更不用说共同的了，甚至连像虚空一样理解法性的分别念也没有。’如果有人认为不可思议是作为对境，那么不可思议，所以虚空是善念。在虚空中不缘取，也没有缘取之处。’因为基础是行为和对境。对于将智慧视为虚空的人们来说，没有必要将不缘取本身作为对境，因为那本身就是自证，并且特意去做就是缘取。’为什么呢？因为虚空远远超越了一切特征。因为没有，所以在虚空中也没有虚空。
English
It does not deviate from the essence of Bodhi. Even when meditating on it, because there is no mind that can be relied upon and whose characteristics cannot be grasped, since the mind itself has not arisen, it becomes very internal. To whom should the knowable object known by the Buddhas of the three times—past, present, and future—be shown? To the one with an unerring mind. The karmic connection of merit will be transformed into essence. If it is given after examining someone who possesses the wisdom to understand this without inversion, then the qualities will become like the lotus and the bee, due to the connection of merit and karma. 'Gyi' is related to and connected with that. If someone thinks, 'What is the fault of a bad vessel?' then for a mind that has not been grasped by wisdom, because it does not have merit, it will slander it. 'Whoever is separated from the sacred eye, the fault of presenting this as a refutation is that because it is not connected with karma and merit, it is not seen, combining one's own experience with malice and means, and directly slandering, like a calf falling into a cliff.' Thus, for whom is wisdom? For the one who possesses the merit of the wisdom of the King of Space. The wisdom symbolized by the two examples is vast and clear, and because it is the master of all things, supreme, it is unconstructed. For whom is the merit of seeing it shown? For the one whose mind has been transformed into the nature of reality, spoken in verses. 'In order to manifest that the mind is primordially the nature of reality, it was taught.' If someone thinks, 'What is the view of the treatise?' then the nature of reality is inconceivable, so space is great. Wisdom is like space, its essence cannot be found, and because it is separate from objects, the intention of the essence of Bodhi is definitely explained by reasons that are free from concepts, and it abides possessing five great qualities. 'The thoughts of space are separate from all.' Not to mention the common ones, even the distinctions of understanding the nature of reality like space are not conceived. If someone thinks, 'Then is the inconceivable made into an object?' then because it is inconceivable, space is a good thought. In space, there is no grasping, and there is no place to grasp. Because the basis is action and object. For those who view wisdom as space, there is no need to make non-grasping itself an object, because that itself is self-awareness, and intentionally doing it is grasping. Why is that? Because space is far beyond all characteristics. Because there is not, there is no space in space.
Chinese
是故，虚空表诠之自明觉性，以其体性圆满显现之故，如是于方所不成立之故也。于彼，以思惟亦如虚空般明朗而起始，以无所缘之故。于离系缚，即便是彼之觉知亦离也。继而思忖何为经论之禅修，然虚空彼性不可修习者，谓无言虚空不可修习故已超越。于名言中安立心识之方便，虽不如下方般有所缘，然云置于不可修习之状态耶？于此，菩提心不可言思，故即便觉知不可修习，亦乃特意造作之能取所取故。离一切觉知即以忆念而自明也。禅修之体性者：超越不可言说，若不住留，虚空之身无有，离虚空之心。如是说者，以其本初即已解脱禅修之觉知故。亦不可言说已解脱禅修，若已决断无有心识之所依，则三门之执着觉知解脱故，无有六与一及破立，寻常作意与，些许异者亦无有，以极不明显故，于境之住处无有而自明了知也。为以词句表示彼义远离而开示故，平等与不平等超越虚空，无有虚空故，虚空无有遍布。如是说者，凡诸佛与有情之大小高低自然无有之如是法性者，以无有如是体性故，以无有不间断之故，以彼所遍及之无有故。法性不可称之为“此”。如是说者，以不执著所说之显空二者之中观体性故，如是云：解脱与未解脱等，一切二取皆为边。如是宣说，故不应安立于初始而了知也。彼为何耶？以所遍及之词义若寻觅则无有，故以能遍及之义亦不可言说遍及，故不舍弃词句而远离也。善恶无有心要且无有中边。如是说者，是故黑白之业无有取舍，故二果不成立，不为业所缚，菩提心无有体性而于一切处自显现故，若无有一与多之边，则无有待
English
Therefore, the self-awareness that represents the sky, because its essence manifests completely, and because it is not established in any particular direction. In that, even starting to clarify it with thought as if it were the sky, is without any object of focus. In being free from attachment, even the mere awareness of that is free. Subsequently, wondering what the meditation of the scriptures is, the very nature of the sky cannot be meditated upon, because the inexpressible sky cannot be meditated upon, hence it is said to be beyond. The means of establishing the mind in words, although not focused as in the lower levels, is it then placed in a state of non-meditation? Here, the mind of enlightenment is beyond words and thoughts, so even the awareness of not meditating is still a deliberately created grasping. Being free from all awareness is self-illuminating through mindfulness. The essence of meditation is: transcendence is inexpressible, if it does not abide, the body of the sky is without form, separate from the mind of the sky. This is said because from the beginning, the awareness of meditation is liberated. It is also impossible to say that one is liberated from meditation, if it is decided that there is no basis for the mind to settle, then the awareness of grasping in the three doors is liberated, there is no six and one, and no negation or affirmation. Ordinary mental activity and even a slight difference are absent, because it is extremely imperceptible, there is no place for objects to abide, and it is understood to be self-illuminating. In order to show that the meaning is separate from being represented by words, equality and inequality transcend the sky, because there is no sky, the sky does not pervade. This is said because the suchness of the Dharma, in which the greatness, smallness, height, and lowness of all Buddhas and sentient beings are naturally absent, because there is no such essence, because there is no interruption, because there is no pervasion by it. Dharma nature cannot be called "this." This is said because one does not grasp the essence of the middle way of appearance and emptiness that is spoken of, as it is said: Liberation and non-liberation, etc., all dualistic thoughts are extremes. As it is said, one should understand that it is not established at the beginning. Why is that? Because if one searches for the meaning of the words that are to be pervaded, there is nothing, therefore it cannot be said that it is pervaded by the meaning that pervades, therefore it is separate without abandoning the words. Good and evil have no essence, and there is no center or edge. This is said because there is no acceptance or rejection of black and white actions, therefore the two results are not established, one is not bound by the power of actions, and because the mind of enlightenment is without essence and self-manifests everywhere, if there is no edge of one and many, then there is no dependence.