English
Ma, great hero! The Bodhicitta is the All-Creating King. Whatever is done by the All-Creating Bodhicitta, there is nothing done other than by the Bodhicitta. The Bodhicitta is primordially without error. Because it is primordially so, it is primordially without error. Where there is no error, truth and falsehood are not imputed. The true cause and result transcend all effort. Having been done, effort and transcendence arise from ignorance. If one looks to achieve enlightenment through effort, action, and meditation, there is no greater obstacle to enlightenment than that. Not abiding, not thinking, without any consideration, the nature abides in the realm of non-thought equality. Primordially done, the mind of effort does not arise. Whoever abides in that great bliss becomes the essence of all dharmas. It does not work for the benefit of self and others. The essence of one gathering, all gatherings, without looking, clarifies the minds of the Buddhas of the three times, without obscuration, it illuminates the minds of all sentient beings. O great Bodhisattva, listen! The All-Creating One has already worked for the benefit of sentient beings. I have already worked for the benefit, others do not need to do it. The dharma that depends on others is not my teaching. In me, everything is complete, primordially done is complete. Primordially done, there is no need to view and meditate. Primordially pure, there is no need to protect vows. Primordially abiding in the ground of enlightenment, there is no need to purify the Vidyadhara ground and the ten grounds. Because it is spontaneously accomplished from the beginning without searching, there is no need to do the activities of searching. Because self-born wisdom does not think about objects, the wisdom of awareness does not need to be removed by objects. Because the great bliss Dharmakaya is one with mind, there is no past, present, or future, it is the only difference. Perfect and complete, and all times and places are one, and because everything is one, everything is complete in me. Because the Great Perfection is complete in me, there is no need to search and accomplish the view, conduct, activities, vows, grounds, and paths as mentioned above. Thus, if ignorance is transformed by effort, it will contradict the meaning of transcending cause and effect, and one will not meet with the effortless great bliss, and the disease of effort will seize that ignorance. Therefore, the Great Perfection that transcends cause and effect is not the realm of practice for those without fortune, one should practice the dharmas of cause and effect. Thus it was said. The fortieth chapter, on the meaninglessness of the Great Perfection for the Unfortunate, from the Bodhicitta All-Creating King.
Chinese
第四（品）。 此后，普贤菩萨开示了大圆满的无修观经教。 “大菩萨，自己的无修观是： 普贤我，我没有可修的； 普贤我，不是修行的对象； 我乃无作，本性安住于一切。 那本性安住的无修， 从我所生的三世佛， 从我显现的法性上， 说贪嗔五毒是痛苦， 不保持无作，苦行、断绝、阻碍、修持， 那样预言，与无作的意义相违背。 外道四派以化身的慈悲， 加持安置眷属而作预言， 那无为的安乐便不能获得。 大菩萨，从我显现的法性上， 说贪嗔五毒产生痛苦， 从初地到十地菩萨， 以二谛的分别思量， 胜义谛不存在，世俗谛存在， 化身预言，进行分别思量修持， 与无作如是的我的意义相违背。 大菩萨，从我显现的法性， 在那无作如是的法性上， 圆满报身对眷属作预言， 没有如实证悟无作， 加持内外器情清净， 从菩提支分仪轨的一切门径， 使修持的智慧本尊显现。 刹那间供养后，祈请返回，破坏禅定， 又修又破坏，如同孩童的泥屋。 与如实无作的我的意义相违背。 大菩萨，请听！ 从我所生的导师作预言， 在我所生的法性显现上， 进入禅定有相无相之门， 对一个法性作取舍后， 对智慧誓言分别修持后， 希望朋友们给予成就， 将一视为二的修持是错误的。 本体唯一，以二不能获得。 大菩萨，请听！ 在我自性显现上， 蕴、界、处、识、根、境， 自续清净如金刚， 进行四种次第的修持后， 心的散乱与专注，供养圣众，利益众
English
Fourth. Then, the King of All-Creating Awareness, Samantabhadra, taught this sutra prophecy of the view of non-meditation in the Great Perfection. "O Great Bodhisattva, your own view of non-meditation is: I am the All-Creating One; I have nothing to meditate on. I, the All-Creating One, am not an object of meditation. I am unmade, naturally abiding in all. That non-meditation of naturally abiding, the three kayas of the teacher arising from me, on the nature of reality manifested from me, saying that the suffering of the five desires is suffering, not maintaining the unmade, practicing asceticism, abandoning, obstructing, meditating, that prophecy contradicts the meaning of the unmade. The compassion of the emanations of the four schools of heretics, blessing and arranging retinues and prophesying, that very bliss of non-action will not be attained. O Great Bodhisattva, on the nature of reality manifested from me, saying that suffering arises from the five desires, for bodhisattvas from the first to the tenth bhumi, with the discriminating intellect of the two truths, that ultimate truth does not exist, but conventional truth exists, the emanation prophesies, engaging in discriminating meditation, contradicts the meaning of my unmade suchness. O Great Bodhisattva, that nature of reality manifested from me, on the nature of reality of unmade suchness, the complete enjoyment body prophesying to the retinue, not realizing the unmade as it is, blessing the outer and inner worlds and beings as pure, through all the doors of the limbs of enlightenment and rituals, making the wisdom deity of meditation appear. Offering for a moment, then requesting departure, dissolving the samadhi, meditating again and dissolving again, like a child's mud house. It contradicts the meaning of my unmade suchness. O Great Bodhisattva, listen! The teacher arising from me prophesies, on the nature of reality manifested from me, entering the door of samadhi with or without signs, after accepting and rejecting one nature of reality, after meditating separately on wisdom and vows, hoping that friends will grant siddhis, meditation that sees one as two is mistaken. With one essence, it cannot be attained by two. O Great Bodhisattva, listen! On the manifestation of my own nature, the aggregates, elements, consciousness, faculties, and objects, making one's own continuum pure like a vajra, after meditating on the rituals of the four approaches and accomplishments, the scattering and gathering of the mind, offering to the noble ones, benefiting bein
Chinese
耶。聚集散乱以求成就，应观想自己获得自己的成就。那样一来，心的禅定就会变得散乱。大圆满的见解是无须修习的，因为这是普作我之心的功德。以菩提心之伟大的功德，无需勤奋地寻觅和修持。因为没有因缘，所以不需要寻觅之业。果的自性不需要从他处成就。法性本自如此，所以不需要修习。因为不生，所以没有坏灭的对治。不依赖于他者，所以不需寻找修习之处。如果有人修习我，那人通过修习也不会与我相遇。因为我是显现法性者，所以痛苦不生，也无需断除。因为是自生，所以没有生灭。不需要遮止无明、缘起、根。自生清净，所以不需要修习法性。因为本来清净，所以不需要清洁。因为本来任运成就，所以不需要勤作。没有因观看而不清净的法，如是即是真如和普贤光明。显现于六根的诸法，本来就是那样，没有与那不同的。在那之中，如果有人修习和成就，那就像用头撞击虚空。我的自性超越一切行境。我所显现的诸法，为了让一切都能见到我的面目，是向各种根的面前显现。在那之中，完全证悟我的自性吧。在那之中，如果没有见到我的自性，就不要宣说普作我的乘。因为没有与大圆满之义的缘分，所以应接受引导的因果乘。我本来就是超越行境的，对于没有欢喜因果缘分的人们，如果宣说，就会产生增益和诽谤。如果宣说，就是诽谤自己的心，会堕入六道，永远在轮回中漂泊。嗟！大菩萨，领悟我的意义。因为那是超越一切行境的，无法用语言表达，超越根的行境。我的自性聚集而安住于明点中。无造作、无二，本来就显示为一。不需要守护誓言的修习。不需要寻找事业的修习。不在道上行走，不在地上修习，从自
English
Ye. Gather the scattered to attain accomplishment, contemplate on attaining your own accomplishment. That way, the mind's samadhi will become distracted. The view of Dzogchen is without needing to be practiced, because it is the quality of the mind of the All-Creating Self. With the great quality of the Bodhi-mind, there is no need to diligently seek and practice. Because there are no causes and conditions, there is no need for the work of seeking. The nature of the fruit does not need to be accomplished from elsewhere. The nature of reality is inherently so, so there is no need to practice. Because it is unborn, there is no antidote to destruction. Not relying on others, there is no need to seek a place to practice. If someone practices me, that person will not meet me through practice. Because I am the one who manifests the nature of reality, suffering does not arise, and there is no need to abandon it. Because it is self-arisen, there is no birth and death. There is no need to negate ignorance, dependent origination, and the senses. Self-arisen, completely pure, there is no need to purify the nature of reality. Because it is pure from the beginning, there is no need for cleansing. Because it is spontaneously accomplished from the beginning, there is no need for effort. There is no dharma that is impure by being seen, thus it is Suchness and Samantabhadra. The dharmas that appear to the six senses are inherently so, there is nothing other than that. In that, if someone practices and accomplishes, it is like striking the sky with one's head. My nature transcends all objects of experience. The dharmas manifested by me, in order for all to see my face, are shown to the face of various senses. In that, completely realize my nature. In that, if you do not see my nature, do not teach the vehicle of the All-Creating Self. Because there is no connection with the meaning of the Great Perfection, one should take to the guiding causal vehicle. I am inherently beyond the realm of experience, for those who do not have the fortune to rejoice in cause and effect, if taught, there will be exaggeration and slander. If taught, it is slandering one's own mind, one will be born in the six realms and wander in samsara forever. Alas! Great Bodhisattva, realize my meaning. Because it is beyond all objects of experience, it cannot be expressed in words, it transcends the objects of the senses. My nature is gathered and abides in the bindu. Unfabricated, non-dual, it is shown as one from the beginning. There is no need for the practice of keeping vows. There is no need for the practice of seeking activities. Not walking on the path, not training on the ground, from one's own
Chinese
不要在其他地方寻找法性，自生智慧无分别不动摇，不是其他的，是普作我的预言，超越因果，不做努力和成就，因为没有生起，所以不修事物，因为没有出生，所以没有坏灭的担忧，我不显现，所以远离目标和禅修，在大乐扩展的虚空中，安住无分别平等的自性，对于法性无显现的自性，不要以意识进行无分别的禅定。 唉，大菩萨！如果禅修，禅修什么，那是我的疾病。如果一切的精华是菩提心，菩提心是远离能取所取的，所以没有丝毫可以禅修的事物。如上所述的禅修没有获得果实，我也未曾预言通过禅修可以获得。唉，大菩萨，看着我！我就是普作菩提心，普作做了，就成了普作本身。一切被解释为无余的词语，做的心髓，它做一切。清净不是可以执取的，觉悟是一切心髓以心髓而觉悟。心是自生智慧，普遍地心。如是说。菩提心普作王中，无见禅修之品第四十五竟。 然后，菩提心普作王宣说了这大圆满的无须守护的誓言。 唉，大菩萨，听着！宣说大圆满无须守护的誓言，普作菩提心的自性，以不生、离戏的自性，生起的种种幻化在境中显现，说境就是自己的自性。对此，不分别，超越分别的境，不执着境，没有舍弃和接受，无有，空旷，唯一任运成就，远离一切需要守护的律仪和戒律。无须守护，从我这里生起的三种教义，以慈悲加持了四个外道部派，对于受到调伏的眷属四个部派，需要守护的戒律是这样的：根本和支分，守护的数量，二百五十，五百，五百戒律。守护之时，不知道数量和意义，因此无法守护誓言，没有守护的方法。大圆满如何行持，超越一切分别。