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于虚空中，自性任运成就而住。具足一切相，又无有相。具有清净与不清净之相。虽有，然自不自见。如士夫之身与伴侣相随。如是说。班佐幻化钥藏中，大圆满之殊胜身之开示品，第三十二品。又请问：嗟嗟！秘密主尊。大圆满行之瑜伽士，于如是之法性，于不作意安住彼处，莫作下劣之勤作聚合。祈请秘密主开示。答言：谛听！不作意安住彼处，下劣乘之勤作皆聚合，下劣之菩提于彼圆满。善妙回向之祈愿皆于彼圆满。忏悔罪过之追悔皆圆满。令圣者欢喜之外内供养圆满。律仪与戒律誓言守护之界限圆满。入坛城与灌顶及成就圆满。佛地与六度波罗蜜多圆满。积资净障勤作果圆满。利他究竟事业四种圆满。利益有情四无量圆满。身体之围绕手印舞亦圆满。语之念诵讽诵音声与赞颂圆满。意之禅定手印坛城圆满。是故为必要之义而说。如是。班佐幻化钥藏中，道之圆满品，第三十三品。又请问：嗟嗟！秘密主尊。大圆满之瑜伽士，当如何行持？祈请秘密主开示。答言：谛听！非是造作之行持，乃是具有命力自然生起之，无有简择之行持而行持。以具希望与疑虑之心分别，若无取舍而皆行持，是行持如大象入水。如于虚空中挥舞长矛一般，若三比喻与意义相合而行持，是普贤行。于平等之状态中不动摇，身语意三舍弃勤作，是甚深瑜伽之行持。如是说。班佐幻化钥藏中，甚深瑜伽之行持开示品，第
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In the space, the self-nature is spontaneously accomplished and dwells. Possessing all aspects, yet without aspects. Having aspects of purity and impurity. Although it exists, it does not see itself. Like a man's body and companion accompanying each other. Thus it is said. From the Treasury of Magical Keys: The chapter on showing the special body of the Great Perfection, the thirty-second chapter. Again, the question: O Secret Lord! The yogi who practices the Great Perfection, in such a Dharma nature, in that uncorrected state of abiding, do not engage in lower efforts. Please, Secret Lord, explain. Answer: Listen! That which is uncorrected and naturally abiding, all the efforts of the lesser vehicles are gathered there. The enlightenment of the lower realms is perfected there. All the prayers of good dedication are perfected there. All the regrets of confessing sins are perfected there. The outer and inner offerings that please the noble ones are perfected there. The boundaries of vows, discipline, and samaya are perfected there. Entering the mandala, empowerment, and accomplishments are perfected there. The Buddha-ground and the six perfections are perfected there. Accumulating merit, purifying obscurations, effort, and results are perfected there. The four kinds of activities for the benefit of beings are perfected there. The four immeasurables that benefit sentient beings are perfected there. The circumambulation of the body, mudras, and dances are also perfected there. The recitation of speech, melodies, and praises are perfected there. The samadhi of mind, mudras, and mandalas are perfected there. Therefore, it is explained for the sake of necessity. Thus it is. From the Treasury of Magical Keys: The chapter on the completion of the path, the thirty-third chapter. Again, the question: O Secret Lord! How should the yogi of the Great Perfection practice? Please, Secret Lord, explain. Answer: Listen! It is not an artificial practice, but one that arises naturally from the force of life. Practice the practice without discrimination. Separating the mind with hope and doubt, if one practices everything without acceptance or rejection, it is like an elephant entering water. Like brandishing a spear in the sky, if one practices in accordance with the meaning of the three examples, it is the practice of Samantabhadra. Remaining unmoving in the state of equality, abandoning the efforts of body, speech, and mind, it is the practice of profound yoga. Thus it is said. From the Treasury of Magical Keys: The chapter on showing the practice of profound yoga, the
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第三十四品。 又请问：唉呀唉呀，秘密主尊啊！大圆满行瑜伽士，这无上菩提大觉，是修饰而成，还是不修饰而成？是寻觅而成，还是不寻觅而成？依赖福德资粮，还是不依赖？净化障碍，清洗污垢，还是不清洗？行走于道，能到达吗？想要成就，还是不想要也能成就？请秘密主尊开示！大菩萨请听着！这无上菩提大觉，不是修饰而成的，是不修饰安住而成就的。对此，如果有人修饰，就像不认识而修饰海市蜃楼一样。不是寻觅而成的，是不寻觅平等安住而成就的。对此，如果有人勤作，就像用手去抓天空一样。不需要积累福德资粮，如果有人积累福德资粮，就像小孩子玩游戏一样。不是通过学习而精通的，就像擦拭煤炭一样。不是清洗而清净的，就像用脏水洗手一样。不是行走而到达的，就像大鹏鸟寻找天空的边际一样。不是想要而得到的，就像野兽追逐海市蜃楼一样。因此，极其瑜伽士啊，如同国王一样，旃檀树啊！从宝库幻化的钥匙中取出，行为无上的章节第三十五品。 又请问：唉呀唉呀，秘密主尊啊！刹那时间能包含哪些？事物本体能包含哪些？秘密主尊说道：大菩萨请听着！诸法显现为相状，以及法性实义的本体，事物本体上没有差别。安住于三世的佛陀们，以及三界轮回的众生们，本体上没有差别和分别。无明 的错乱，以及自生大智慧两者，本体上没有差别和分别。三界六道痛苦，以及三世佛陀的安乐两者，在心之本体上没有差别。有法相状的世俗，以及胜义无相两者，法性本体上没有差别。如是说。大菩萨请听着！证悟自心而行，以及无明错乱产生时，时间上没有刹那的差别。无明错乱产生时，
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Chapter Thirty-four. Again, I asked: Alas, alas, Lord of Secrets! For the yogi who practices the Great Perfection, is this unsurpassed Great Enlightenment achieved through fabrication or without fabrication? Is it achieved through seeking or without seeking? Does it rely on the accumulation of merit or not? Does it purify obscurations and wash away defilements, or not? Does one reach it by traversing a path, or not? Is it achieved through desire or without desire? Please, Lord of Secrets, explain! Great Bodhisattva, listen! This unsurpassed Great Enlightenment is not achieved through fabrication; it is achieved by resting naturally without fabrication. For one who fabricates it, it is like unknowingly fabricating a mirage. It is not achieved through seeking; it is achieved by resting equally without seeking. For one who strives for it, it is like trying to grasp the sky with one's hand. There is no need to accumulate merit; if one accumulates merit, it is like a child playing a game. It is not mastered through learning; it is like polishing charcoal. It is not purified through washing; it is like washing one's hands with dirty water. It is not reached through traveling; it is like a great garuda searching for the edge of the sky. It is not obtained through desire; it is like a deer chasing a mirage. Therefore, O exceedingly yogi, like a king, the sandalwood tree! From the treasury, the magical key is taken out. The chapter on unsurpassed conduct is the thirty-fifth. Again, I asked: Alas, alas, Lord of Secrets! What does an instant of time encompass? What does the essence of things encompass? The Lord of Secrets said: Great Bodhisattva, listen! The appearance of phenomena as characteristics, and the essence of the nature of reality, have no difference in the essence of things. The Buddhas abiding in the three times, and the sentient beings wandering in the three realms, have no difference or distinction in their essence. Ignorance The delusion of ignorance, and the spontaneously arising great wisdom, have no difference or distinction in their essence. The suffering of the three realms and six destinies, and the bliss of the Buddhas of the three times, have no difference in the essence of mind. The conventional truth of phenomena with characteristics, and the ultimate truth without characteristics, have no difference in the essence of reality. Thus it is said. Great Bodhisattva, listen! The conduct of realizing one's own mind, and the arising of the delusion of ignorance, have no difference in time, not even for an instant. When the delusion of ignorance arises,