Chinese
《རྒྱུད་ཡེ་ཤེས་རྫོགས་པ་》སེའི་བན་ཆུང་的注释。 《རྒྱུད་ཡེ་ཤེས་རྫོགས་པ་》སེའི་བན་ཆུང་的注释。 《རྒྱུད་ཡེ་ཤེས་རྫོགས་པ་》正文。印度语：Bodhicitta Jnana Panditatan Trar Nama。藏语：圆满菩提心自生智慧大功德皆具足，总摄关联故名为续。对无偏菩提心，一切边际无余尽圆满者敬礼。༈。此地以ཨེ་བྃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之声，导师自我摄持者以庄严引出而宣说。未宣说轮回之刹那之际。༈。真实义之色究竟天处，心性自身遍布器情万物无余，于彼之外无有可舍之大界中，导师自生智慧功德一切圆满之薄伽梵，具自性超离相之体性，其意乃法性自生之义，安住于三世不变之中。༈。眷属亦于彼时，本初自性成熟为果之大眷属，如是自性而住之五大，观自性之四瑜伽，自性而证之大三世佛，自性圆满之大义中现喜无别唯一亦集聚。༈。集聚之后，导师智慧之王，远离心与心所种种思念之念，于寂静之三摩地中，等入一切边际平等之界中。入定之功德，彼时集聚之众见一切法于自生平等之界中。༈。见后，导师薄伽梵智慧之智慧自生，自在掌控一切法之国王如是说。一切于自生之智慧中本初清净，即是本来成佛。有法执著名相与法性无名相种种。一切即是觉性，然彼亦本初即清净。成熟之眷属众，彼等以和悦之心。有法与法性种种一切观为自生之如是性。如是说。༈。于成熟大眷属之中，勇士金刚无碍自生，导师
English
Commentary on 'Gyü Yeshe Dzogpa' by Sei Wenchung. Commentary on 'Gyü Yeshe Dzogpa' by Sei Wenchung. Herein is 'Gyü Yeshe Dzogpa'. In Indian language: Bodhicitta Jnana Panditatan Trar Nama. In Tibetan: The continuum is named so because it is complete, encompassing, and connected, fully possessing the great qualities of spontaneous wisdom of the nature of the complete Bodhichitta. I prostrate to the complete Bodhichitta, which is impartial, and without remainder in all its limits. ༈. Here, the teacher, the self-holder, speaks, adorned and drawn out by the sound of E-Vam (ཨེ་བྃ，梵文天城体：，梵文罗马拟音：，汉语字面意思：). At the moment of an unsaid cycle of time. ༈. In the great realm of the ultimate meaning of Akanishta, where the nature of mind itself pervades all phenomena of vessel and essence without exception, and where there is no separation from it, the teacher, the Bhagavan who is complete with all the qualities of spontaneous wisdom, possessing the nature of transcendence, abides in the unchanging nature of reality, which is the meaning of spontaneous reality in the three times. ༈. Also, at that time, the retinue is the great retinue whose essence has matured into fruit from the beginning, such as the arising of the inherent nature, the four yogas that contemplate the inherent nature, the great Buddhas of the three times who realize the inherent nature, and the great joy manifest in the meaning of the inherent perfection, gathered together as one without separation. ༈. From that gathering, the teacher, the king of knowledge, free from the conceptual consciousness of various thoughts of mind and mental factors, enters into the evenness of the expanse where all boundaries are equal in the stillness of liberation. ༈. At the time of the merit of entering into meditation, the assembled gathering sees all phenomena in the spontaneously arising, equal expanse. ༈. After seeing this, the teacher, the Bhagavan, the king who spontaneously arises with the wisdom of knowledge and controls all phenomena, speaks thus: All that is pure from the beginning in the wisdom of spontaneous arising is enlightened from the beginning. Various phenomena that grasp at characteristics and the nature of reality without characteristics. All is awareness itself, and it is also pure from the beginning. The assembly of the maturing retinue, with their harmonious minds. View all the various phenomena and the nature of reality as the thusness of spontaneous arising. Thus he spoke. ༈. Among the great maturing retinue, the hero Vajra arises spontaneously without obstruction, the teacher
Chinese
于是这样祈请道：所有法皆于自性觉悟之本体中完全清净之薄伽梵，其身语意功德事业无余圆满之大智慧，其事业遍布十方无有边际，慈悲普及一切，不以自显而立于任何一方。因此，以大平等性，轮回涅槃一切皆为平等性，普贤王如来以觉性之最胜明点，菩提心之坛城中，无余圆满之智慧，以无碍显现之大方便，以非共同之秘密智慧，开启如所见般显现之门，自生智慧，于众生之祥瑞颈中，以不可言说之方式宣说，祈请为聚集之眷属清晰开示无偏之义。这是金刚萨埵的祈请。然后，导师自生觉性之王，不可思议者，对结集者金刚萨埵如此说道：无有造作之圆满智慧大乐，无边众生皆安住，从能住与所住中解脱，一切皆是无别觉性普贤王如来。其本体非任何事物，觉性无有偏颇而显明。为了从根本上证悟本然安住之义，从勤作中解脱心，因为本初即已现前成佛。因之自性与果之佛陀二者无别，因本身不转变为果之境地。清净之识，如来藏安住于自身，为了证悟它，以胜义梵天之自在，无有能取之境而得见。要知道，无论生起何种识之类别，心与心所，那本身就是清净之智慧，而非其他。超越心识，于不可思议中得见之时便知晓。轮回之识，八识聚是突然产生的，并非本然存在，而是由颠倒之因缘所显现，如同言语之声，原本不存在，而是由因缘而生。三界之分别念，心与心所本身，各自如何分别，便会显现为他相。
English
Then he entreated thus: "O Bhagavan, all dharmas are completely pure in the very essence of self-awareness, the great wisdom that perfectly embodies the body, speech, mind, qualities, and activities of the Victorious One. His activities pervade the ten directions without limit. His compassion extends to all four extremes. It does not establish itself as a single aspect through self-appearance. Therefore, with great equanimity, all of samsara and nirvana are of equal nature. From the mandala of the supreme bindu of awareness, the mind of enlightenment, Kuntuzangpo (Samantabhadra) reveals all complete wisdom without obstruction through the great means. By opening the door of appearance as it seems through the uncommon secret wisdom, the self-arisen wisdom dwells in the glory of beings, proclaiming in an inexpressible manner. Please clearly explain the meaning of impartiality to the assembled retinue." This was the request of Vajrasattva. Then, the Teacher, the self-arisen king of awareness, the inconceivable one, spoke these words to the collector, Vajrasattva: "The great bliss of uncreated, complete wisdom abides in all limitless beings, liberated from the act of abiding and the object of abiding. All is the indivisible awareness of Kuntuzangpo. Its essence is nothing whatsoever; awareness is clear without bias. To truly realize the meaning of spontaneous presence, free your mind from effort, for you are primordially enlightened. The cause, the essence, and the result, the Buddha, are non-dual; the cause itself does not transform into the state of the result. Realize that the purified consciousness, the essence of the Tathagata, abides within yourself. By the power of ultimate Brahma, see without an object to be grasped." Know that whatever arises as a category of consciousness, whether mind or mental events, that itself is none other than purified wisdom. It is known when it transcends the mind and is seen as inconceivable. The consciousness of samsara, the eight aggregates, arises suddenly and does not exist from the beginning. It appears due to the cause of inversion, like the sound of speech, which does not exist originally but arises from conditions. The mind and mental events of the three realms of conceptualization appear as other appearances according to how each one contemplates them.
Chinese
逐渐生起的念头啊，就像生殖之门四处流动，例如，一个人从不同的窗户看到许多人一样，事物的显现方式，其本性并非众多。 因此，一切法与觉性无别，故于此明点坛城中，以远离四边之边的见解，自生无偏颇且有意义地，安住在觉悟的境界中，以自性之意而安住。从自生大悲的广大境界中，以不动摇之姿，圆满完成利益一切众生的广大事业。三身任运成就，无勤之果，并非从他处获得，而是在无偏颇的智慧中圆满。 因此，要使之显现的人，要么是种姓、根基和自性成为法器之人，要么是过去在佛陀的教法中，成为修行法器之具有业缘者，无论哪一种都可以。从生起任何心识的角度，安住在普遍灌顶、胜义梵天的境界中，接受口耳传承、面授教言，三四代传承的上师。安住在无行解脱大圆满的道上，对于那样的努力，即使会增长无修十地次第的功德，但在此地道上，没有次第修行的必要，是顿悟之地。那也是从自生智慧中，远离上下之名的上师之地，与其他地相比，以五种殊胜而成为最胜，因此在法身的虚空中，无勤安住，故称为现证成佛。如何修持呢？对于众生所生起的任何觉性，破除执着，安住在不可思议的觉性平等之界中。在未经改造的自性中，于三时中清晰且不为分别念所动摇地安住，那么，胜者的智慧将达到圆满的境地。如是说。智慧圆满续中，开端之章，即第一章。 此后，觉性之王对结集者菩萨金刚如是说道：各种轮回的念头不可思议，以及自生圆满的
English
Thoughts that arise gradually, like the doors of generation moving everywhere; for example, just as one person is seen as many from different windows, the way things appear, their very nature is not multiple. Therefore, since all phenomena are inseparable from awareness, in this mandala of bindus, with a view free from the extremes of the four limits, spontaneously, impartially, and meaningfully, abide freely in the state of realization, with the intention of self-nature. From the vast expanse of self-born great compassion, with unwavering steadiness, completely accomplish the vast activity of benefiting all beings without exception. The spontaneously accomplished result of the three kayas is not obtained from elsewhere, but is perfected in impartial wisdom. Therefore, the person who actualizes it is either someone whose lineage, faculties, and nature have become vessels, or someone who has karma from having been a vessel of practice in the Buddha's teachings in the past; either one is fine. From the perspective of whatever kind of mind arises, abide in the state of universal empowerment, ultimate Brahman, receiving the oral transmission, face-to-face instructions, and the lineage lama of three or four generations. Having abided on the path of effortless liberation, the Great Perfection, even though the qualities of the ten bhumis without cultivation may increase through that effort, here on this ground of the path, there is no need for gradual cultivation; it is a ground of sudden entry. That is also called the ground of the lama, which is free from the names of above and below, from self-born wisdom, and is supreme by five great superiorities compared to other grounds, therefore, abiding effortlessly in the expanse of the Dharmakaya, it is called manifestly enlightened. How is it practiced? For whatever awareness arises in beings, break down clinging, and abide in the realm of inconceivable, equal awareness. In the uncorrected self-nature, if one abides clearly in the three times and unmoving by conceptual thoughts, then the wisdom of the Victorious Ones will reach the ultimate state of clarity. Thus it is said. From the Tantra of Perfected Wisdom, the introductory chapter, which is the first. Thereafter, the King of Awareness spoke thus to the compiler, the Bodhisattva Vajra: "The various thoughts of samsara are inconceivable, and the self-born perfection of
Chinese
佛陀本身的二智并非不同，而是自性相同。 何为圆满的智慧？即是轮回的觉悟。 何为轮回的觉悟？即是圆满的智慧。 因此，二者并非不同。 智慧圆满的自性是： 舍弃一切边际，具足一切边际之本体。 此多重执着的轮回觉悟， 被称作菩提心。 对于不可言说之心的自性， 因未以言辞表达而无法理解， 故应以言辞象征性地表达不可言说之义。 普贤菩提心，因一切偏颇皆已清净， 故非所象征之境，亦非能象征之方便。 以无造作之自性如实象征。 通晓平凡显现之错觉， 依于胜者之教言，以闻思修之智慧逐渐引导入义， 安住于无有目标和执着的境界。 舍弃禅修显现，不作意，前后繁杂之行。 义不由心衡量，自性光明。 执着于名相宗派，认为因、道、果皆能成佛，实则任何一处皆不能成立。 念诵咒语，期望通过观修果位本尊之身而成就究竟之果， 实则会堕入勤作之边。 于因果皆无执着，以与觉悟习气自性相合之大药， 使轮回之痛苦，陈年痼疾连同种子皆得解脱。 轮回之分别念即是智慧之光明，此乃基础。 自住智慧本初即无有错乱。 譬如珍宝清净之岛屿，无有土石之混杂。 心之智慧本初即清净。 于心之自性中，次第进入是不可能的。 如低劣者般，以次第渐进之道不能获得果位。 解脱之果，因无有因缘而是自生。 不可行进，此乃解脱圆满之道。 本初即无有造作，自然成就。 于智慧日之精华中，如天神般显现。 于无余广大明点中， 因无有能取和所取，故不为分别念所动摇。 执着于因和果