Chinese
索！《普贤王如来根本续》中开示自生智慧之品第五十。之后，普贤王如来开示了这不可行于大圆满道的道理。嗟！大菩萨谛听！普贤王如来我乃菩提心，菩提心乃一切之大道，处所、境界与佛地三者，他处无有，此处自性安住。法界与法性于此处安住，虚空界与宫殿于此处安住，佛地与境界乃菩提心。于他处无有可行之路与处所，行进亦无法到达虚空之路。嗟！大菩萨谛听！宣说存在可行之路的，从我所生的导师三身，开示了五种和三种行进之路，如果想要通过行进而到达，如果想要获得因和果，那与大圆满的不可行进相违背。在积聚资粮、结合、禅修、见、获得这五者中，积聚二资粮后，遣除能取所取二者，通过禅修获得证悟之果，由于没有遇到不可行进之路，大乐超越勤作和修持，名字也不显现。秘密开示果的三种道是，如是性与普贤光明等等，三身道，如此习惯性地禅修，对于自生法，通过因果、近取和修持四者，行进也无法到达超越勤作和修持之地。自心离戏论即是法界，在离戏论处一切佛皆安住，因此不要在道上行进。自心无有遮蔽，如虚空般清明，于彼处三世一切佛皆安住，因此不要在道上行进。自心无有造作，法性如其本然，于彼处三世诸佛任运成就，因此不要在道上行进。如果无明地在道上行进，则无有到达之时，亦无有证悟之时，行进亦无法到达佛地。佛即是自心，远离分别，行进亦无法到达自心离分别之处。修习见解，则与禅定之境相遇，禅定使远离分别和平等，持守誓言，则安住于不退失之执
English
So! The fiftieth chapter, which teaches self-arisen wisdom, from the All-Creating King Bodhicitta. Then, the All-Creating King Bodhicitta spoke of this which cannot be traversed on the path of the Great Perfection. O great being, listen! The All-Creating King, I am Bodhicitta. Bodhicitta is the great path of all. The three, place, realm, and Buddhahood, are not elsewhere; here, they naturally abide. The Dharmadhatu and Dharmata abide here. The realm of space and the palace abide here. Buddhahood and realm are Bodhicitta. There is no path or place to traverse elsewhere. By traversing, one does not go on the path of space. O great being, listen! The teachers of the three kayas, who say that there is a path to traverse, have taught five and three paths to traverse. Those who wish to go by traversing, if they wish to obtain cause and effect, are inconsistent with the Great Perfection, which cannot be traversed. In the five: accumulation, union, meditation, seeing, and attainment, having accumulated the two accumulations, the two, grasping and the grasped, are destroyed. By meditating, the fruit of seeing the Dharma is attained. Because one has not encountered the path that cannot be traversed, great bliss transcends effort and accomplishment, and the name is not spoken. The three paths that secretly teach the fruit are Thusness and All-Illuminating, and so on. The three kayas path, by meditating habitually in this way, for self-arisen Dharma, through the four, cause and effect, approach and accomplishment, by traversing, one does not go to the place beyond effort and accomplishment. One's own mind, free from elaboration, is the Dharmadhatu. In that freedom from elaboration, all Buddhas reside. Therefore, do not traverse on the path. One's own mind, unobscured, is clear like the sky. There, all the Buddhas of the three times reside. Therefore, do not traverse on the path. One's own mind, un fabricated, is Dharmata as it is. There, all the Buddhas of the three times are spontaneously accomplished. Therefore, do not traverse on the path. If, in ignorance, one traverses on the path, there is no time to go, and no time to attain realization. By traversing, one does not go to Buddhahood. Buddha is one's own mind, free from thought. By traversing, one does not go to that freedom from thought of one's own mind. By meditating on view, one meets the object of samadhi. That samadhi separates freedom from thought and equality. By speaking vows, one abides in holding without deterioration.
Chinese
以执着而修，远离无分别平等。通过努力修行，获得成就的禅定。成就的禅定，远离无分别平等。在地上修习，获得安住的禅定。精通的禅定，远离无分别平等。观察法性，获得明晰的禅定。禅定明晰，远离无分别平等。证悟智慧明晰的禅定。明晰证悟的禅定，远离无分别。 嘿！大菩萨，谛听！ 欲望的禅定如何明晰，由此成就无欲的安乐。 摆脱行为的大安乐，由无分别无欲而获得。 不修禅定，不积累习气， 自生智慧不受业力左右。 自生智慧，法身的精髓， 不能通过努力获得，通过安住自性而成就。 成就所作之义，与一切相离。 所谓“义”，只是假立名称。 真实而言，成佛也只是名称。 建立成佛之名， 不是决定的圣言，而是引导的圣言。 从我所生的三身导师， 佛法僧三宝， 假立为有，那是为了严厉的修行。 从我所生的眷属，对于众生， 取走安乐和痛苦， 除了这个之外的安乐， 说没有其他的，通过实践各种各样的见行， 阐述了这个成就的圣言。 无为的普作者，不是我的圣言。 如是说。 从普作王菩提心，没有道路可行的章节，即我唯一。 然后，普作王菩提心说了这个无为圆满无欲之法。 嘿！大菩萨！ 如果想要成就一切诸法， 不要修习欲望之地。 修习欲望的心， 就是舍弃一切不取。 这是超越因果的缘故， 如果想要果，就不要修习因。 不分别，安住自性而成就。 舍弃一切欲望的禅定， 摄取一切无欲。 以禅定而执着欲望， 那个欲望不是真实的。 真实不存在可执取。 通过一切人为的道路， 成就无需寻找的自然成就。 无需寻找
English
Through clinging, one is separated from non-conceptual equality. By striving in practice, one accomplishes the samadhi of attainment. The samadhi of attainment is separated from non-conceptual equality. By training on the ground, one accomplishes the samadhi of abiding. The samadhi of proficiency is separated from non-conceptual equality. By examining the nature of reality, one accomplishes the samadhi of clarity. Through the clarity of samadhi, one is separated from non-conceptual equality. One accomplishes the samadhi of realizing clear wisdom. The samadhi of clear realization is separated from non-conceptuality. Hey! Great Bodhisattva, listen! How the samadhi of desire is clear, thereby accomplishing the bliss of non-desire. That great bliss of being free from action is taken by non-conceptual non-desire. By not practicing samadhi and not accumulating habitual patterns, self-arisen wisdom is not changed by the power of karma. That self-arisen wisdom, the essence of the Dharmakaya, is not accomplished by striving but is accomplished by abiding in its own nature. The meaning of what is to be accomplished is separate from all things. The so-called "meaning" is merely a name given. In reality, even becoming a Buddha is merely a name. Establishing the name of becoming a Buddha is not a definitive statement but a guiding statement. The three Kayas of the teacher arising from me, the Three Jewels of Dharma, Sangha and Buddha, are named as existent, that is for the sake of rigorous practice. The retinue arising from me, for sentient beings, takes away happiness and suffering, saying that there is no other happiness apart from this, and this is the statement of accomplishment taught through practicing various views and behaviors. The all-creating one without action is not my statement. Thus it was said. From the All-Creating King of Bodhicitta, the chapter on the path where there is no way to go, that is, I am the only one. Then, the All-Creating King of Bodhicitta spoke this non-action, perfection, and non-desire. Hey! Great Bodhisattva! If you wish to accomplish all phenomena, do not cultivate the ground of desire. That mind that desires is abandoning all that is not taken. This is because it transcends cause and effect. If you want the result, do not cultivate the cause. Without conceptualization, it is accomplished by abiding in its own nature. Abandon all samadhis of desire. It makes all non-desire to be taken. By samadhi, one clings to desire. That desire is not real. Reality does not exist to be grasped. Through all artificial paths, accomplish the spontaneously accomplished without searching. Without searching
Chinese
自然成就的， 不是通过作为而成就， 不作，本初自然成就。 因欲望而舍弃一切， 成为成就的巨大障碍。 欲望的禅定习气， 那习气即是心之执持。 因执持而舍弃安乐， 不执持，则获取一切安乐， 如是之自性。 如是不作修饰的， 是诸佛之同一密意。 除了大乐之外， 哪里会有欲望和执持？ 无所住则无所缘， 无分别则无执持， 无有之义精髓， 因无欲而能获得。 对何者无执持贪恋， 彼即禅定，乃执持之胜。 一切已具，本初已成就， 放下、安住、无分别，成就之王。 嗟！大心者。 修习种种，一亦不明显， 显明之禅定无论作何， 于彼亦无禅定存在。 于如是之同一性中， 将佛与有情二者区分。 将安乐与痛苦二者区分后， 欣然接受安乐并作授记， 舍弃罪恶于背后并作授记， 那与确定的授记相违背。 嗟！大心者。 勿将一者分为二。 安乐痛苦菩提一。 佛陀有情心性一。 显现世间器情法性一。 真假二者亦法性平等。 不取安乐，不舍痛苦， 安住自性，一切皆成就。 于彼贪执即是痛苦。 于一切显明者无分别， 彼即自生智慧。 智慧不积习气， 又怎会为业所染？ 因果、智慧、禅定、分别念， 分别念之智慧具有习气。 智慧为习气所掌控， 故不应修习分别念之智慧。 修习分别念之智慧后， 将与无分别平等分离。 禅定为勤作之病所困。 嗟！大心者。 一切作者我乃菩提心， 一切皆是菩提心， 一切皆无离菩提心。 由心所化现之法乃是多种多样， 多种多样之化现显现为任何事物， 有情之形、状、颜色， 以及如何显现，皆是对其之信任。 以信任而宣说相应之法， 那即是智慧与慈悲之化现。 那也是自性之法。
English
That which is spontaneously accomplished, Is not accomplished by doing, Without doing, it is spontaneously accomplished from the beginning. By desiring, all is abandoned, It becomes a great obstacle to accomplishment. The habitual tendencies of desire's samadhi, Those habitual tendencies are the mind's clinging. By clinging, that bliss is abandoned, By not clinging, all bliss is taken, It is the nature of suchness. That which is uncorrected suchness, Is the single intention of all Buddhas. Apart from great bliss, Where would desire and clinging exist? Without abiding, there is no object of focus, Without non-thought, there is no clinging. That essence of meaning of non-existence, Is attained by non-desire. Whoever has no clinging or attachment, That is samadhi, the supreme of clinging. Everything is complete, already accomplished from the beginning, Letting go, resting, non-thought, the king of accomplishment. Alas! Great-hearted one. By meditating on various things, one thing is not clear, Whatever clarity-samadhi is practiced, In that, there is also no samadhi. In the oneness of suchness, Buddhas and sentient beings are divided into two. Having divided bliss and suffering into two, Accepting bliss and giving prophecies, Casting sins behind and giving prophecies, That contradicts the definite prophecy. Alas! Great-hearted one. Do not divide one into two. Bliss, suffering, and enlightenment are one. Buddhas and sentient beings are one in mind. Appearance and existence, container and contents, are one in dharmata. Truth and falsehood are also equal in dharmata. Do not take bliss, do not abandon suffering, By abiding in self-nature, everything is accomplished. Attachment to that is suffering. Without thought in that which is all-clear, That is self-born wisdom. Since wisdom does not accumulate habitual tendencies, How could it be stained by karma? Cause and effect, wisdom, samadhi, thought, The wisdom of thought has habitual tendencies. Since wisdom is controlled by habitual tendencies, The wisdom of thought should not be meditated upon. Having meditated on the wisdom of thought, One will be separated from non-thought equality. Samadhi is seized by the disease of effort. Alas! Great-hearted one. The all-creating I am the bodhicitta, Everything is bodhicitta, Everything is not apart from bodhicitta. The dharmas emanated from the mind are various, The various emanations appear as anything, The forms, shapes, and colors of sentient beings, And however they appear, that is faith. By that faith, the appropriate dharma is taught, That is said to be the emanation of wisdom and compassion. That is also the dharma of self-nature.
Chinese
没有动摇。佛的自性在法上没有动摇，是三世诸佛的法性。从法性中，佛与众生没有分别。众生不思，即是佛的意。直到菩提心未生起之前，佛与众生二者皆不存在。因此，胜过一切佛的是心性。心性不变，变化本来就没有。法性转变，动摇没有丝毫尘埃。对一法分出九次第和八万千，这样的导师不了解一法的意义。不了解一法，就无法了解一切法的意义。因此，要彻底了解这一个心之意义。如是说。从普作王菩提心中，没有动摇，没有欲望的章节，这是第二十五章。之后，普作王菩提心宣说了这所有法皆不动摇之理。 唉！大菩萨，现在觉悟吧！觉悟我，觉悟法，没有动摇。普作王导师我自身，对于菩提心没有动摇。一切从菩提心中没有动摇，自生智慧无有因缘，胜过一切因和果。对于具有因果乘者来说，这是非常秘密的。未生金刚胜于法界。对于具有因果者来说，不说是非常秘密的。心性不灭，胜于虚空界。对于具有因果者来说，不说是非常秘密的。显现世间器情未作法性胜。对于具有因果者来说，不说是非常秘密的。虚空风水土火五种显现，在菩提心的体性中非常殊胜。对于具有因果者来说，不说是非常秘密的。三界三时，慈悲智慧殊胜。对于具有因果者来说，不说是非常秘密的。菩提心的自性普作中，不消失也不寂灭，自性没有寂灭。法界自性无戏论寂灭，不消失也不寂灭，自性没有戏论。自生智慧无有遮蔽光明，于虚空中不消失也不寂灭，没有寂灭。显现世间器情法性自性，不消失也不寂灭，自性没有寂灭。一切诸法不消失也不寂灭，自性光明，体性没有动摇。对于不动摇之法，建立因果，那是我