Chinese
哦！无勤任运之事业，欲向我趋行诸众生，莫行住于无别中，住于无别地道圆。欲向我修持诸众生，莫修住于无修中，住于无修诸义成。欲向我获得诸众生，无得自处而安住，因他处无故果极大，与无得原始之义遇。种种不可思议诸法，如是显现原样而安住，心要法身之自性，如是显现无自性而安住。分别念头意识之境相，显现而无自性而安住，二取能取所取此等，莫作分别计数而安住。意念心之忆念觉受等，住于自解脱大之中，分别念头心之幻化等，住于清净大之中。动摇觉性分别等，住于光明大之中。安住一切皆摄于三，获得无得之三身，以威压三有，不压三地自处镇。以连根斩断三毒，以扫帚扫除三界轮回。本体自性大悲之显现。如是说。不作任运安住之第十章。然后，金刚萨埵向导师普贤请问：心要不变法身，无名如何安立名？如是请问。心性导师普贤如来，安住于珍宝光芒炽燃之三摩地。从中起立后如是说：法无名无表示，以表示之名诠说为歧途，我宣说歧途遮障之体性，金刚萨埵铭记于心。无有佛故佛之名亦无，以无有之想佛即是歧途。无有法身故法身之名亦无，以无有之想故法身即是歧途。无有报身故色身之名亦无，以无有之想故色身即是歧途。无有轮回故轮回之名亦无，以无有之想故轮回即是歧途。无有涅槃故涅槃之名亦无，以无有之想故涅槃即是歧途。无有无明故无明之名亦无，以无有之想故无明
English
O! The effortless, spontaneous activity itself. Those who wish to proceed towards me, Let them not proceed, but rest in the state of non-differentiation. Resting in the state of non-differentiation, the grounds and paths are perfected. Those who wish to accomplish me, Let them not accomplish, but rest in the state of non-accomplishment. Resting in the state of non-accomplishment, all purposes are fulfilled. Those who wish to attain me, Let them rest in their own place, without anything to attain. Because there is nothing elsewhere, the fruit is great. Meeting the original meaning of non-attainment. All the various, inconceivable dharmas, Let them remain as they appear, resting in that state. The essence is the very nature of the Dharmakaya. Let them rest without inherent existence in whatever appears. All the appearances of objects of thought and mind, Let them rest without inherent existence in appearance. These dualistic appearances of grasping and apprehended, Let them rest without differentiation, separation, or calculation. All the memories and awareness of mind and consciousness, Let them rest in the state of great self-liberation. All the magical displays of conceptual mind, Let them rest in the state of great purity. All the movements, awareness, and examinations, Let them rest in the state of great clarity and radiance. Resting in that state, everything is gathered into three. Attaining the three kayas without anything to attain. By subduing the three realms of existence, Without subduing the three grounds, they are subdued in their own place. By cutting the three poisons from their roots, The three realms of samsara are swept away with a broom. The essence is the manifestation of compassion's nature. Thus it was said. The tenth chapter, on resting naturally without contrivance. Then, Vajrasattva asked the teacher Kuntuzangpo this: For the unchanging essence, the Dharmakaya, How is a name established where there is no name? Thus he asked. The teacher of mind itself, the Tathagata Samantabhadra, Abided in the samadhi of blazing jewels of light. Having arisen from that, he spoke these words: Because dharma has no name and no symbol, To explain it with a symbolic name is said to be a deviation. I will explain the nature of deviation and obscuration, Vajrasattva, hold it in your mind. Because there is no Buddha, there is also no name of Buddha. To think there is none is to deviate from the Buddha. Because there is no Dharmakaya, there is also no name of Dharmakaya. To think there is none is to deviate from the Dharmakaya. Because there is no Sambhogakaya, there is also no name of Rupakaya. To think there is none is to deviate from the Rupakaya. Because there is no samsara, there is also no name of samsara. To think there is none is to deviate from samsara. Because there is no nirvana, there is also no name of nirvana. To think there is none is to deviate from nirvana. Because there is no ignorance, there is also no name of ignorance. To think there is none is to deviate from ignorance.