English
It is. Appearing as one's own adornment, so it is not abandoned or discarded. As it says in "The Undiminishing Victory Banner": "Not making self and other, Enjoying the realm of illusory spontaneous accomplishment." As it says in "The Chapter on Abiding in the Meaning of the Essence": "Alas! King of Awareness, clearly wielding power, That nature of the essence, transcending effort and accomplishment, Is taken by the supreme wisdom of realization. This is the mandala of the All-Creating King. Alas! Teacher of teachers, All-Creating King, How is the mandala of the essence-body arranged? All phenomena that appear and exist Are arranged in the nature of the unborn dharma-dhatu. Because there is no acceptance or rejection in the meaning of the essence, That too is the arrangement of me, the All-Creating One. Alas! Teacher of teachers, All-Creating King, How is the mandala of the essence-speech arranged? All phenomena that sound and appear Are arranged in the unborn realm as speech with words. The essence gathers in the unspeakable speech, That too is the arrangement of the All-Creating King. Alas! Teacher of teachers, All-Creating King, How is the mandala of the essence-mind arranged? All memories, awareness, and thoughts Are known as the meaning of me, the unborn All-Creating One. The very nature of the All-Creating One's body, speech, and mind Are the three mandalas of the unmade great abiding. By realizing the meaning of simultaneous perfection without arrangement, One enters into the meaning of the spontaneously accomplished essence." As it is said, form-appearance, sound-appearance, smell-appearance, all memories, awareness, and mental thoughts abide in the three unborn mandalas from the very moment of appearance. On top of that, without making any conceptual analysis, one practices in the great equality of self-nature. Therefore, realizing the nature of the phenomenal mandala, there is a need to liberate acceptance and rejection and their antidotes in their own place. Third, the practice of arousing the path of asceticism is: pleasure and displeasure, happiness and suffering, cleanliness and impurity, fear and fearlessness, sickness and health, enemies and friends, attachment and aversion, and so on. On top of all the objects of clinging to acceptance and rejection of dualistic dharmas, one makes the taste equal and practices suppressing and reversing. As it says in "The Chapter on Unwavering Desirelessness": "Alas! Great Bodhisattva, do not divide one into two, pleasure and pain, enlightenment is one, Buddhas and sentient beings, mind is one."
Chinese
。显有器情法性一，真假二者法性等。不取乐，不舍苦，自性安住皆成办。著乐即是痛苦因，尽除彼故无分别，此乃自生之智慧。如是说。无取舍品云：嗟！普作王之行持开示者，善恶取舍净秽大小诸，生灭菩提心中皆为一，了知无取亦无舍之义。了知无净亦无不净性，了知已作未作无二别，了知边与中央无分别，了知无基之菩提心中。嗟！普作王之行持开示者，无论如何行持皆不相违，作与未作二者皆无生，以识无论如何作皆无生义。嗟！普作王我之行持中，如虚空般安住故，无有数量与边际。以无二故，超脱是与非之方。了知普作菩提心之行持。五妙欲亦了知为心之行持，五贪嗔亦了知为心之行持，五饰物之因亦了知为心之行持，三界三有亦了知为心之行持。除无生之外之行持，诸佛之祖父我未曾说。如是说。平等无取舍品云：嗟！普作王菩提心我乃，于我眷属所集之众等，不示取舍之法性。不示一分为二之法，超离分别与观察，不作分别与观察之思。不于未作之如是者作伪饰，无论作何事，无论显现何者，于法性中，不思而安住自性，开示解脱。如是说。又，彼品云：普作王我之行持乃，不寻而任运安住，一切义皆圆满。汇集于心要义故，无有取舍。断绝希冀与恐惧故，寂灭涅槃。普作我之行持若了知，三时于无生义中平等，入与不入，极超言词。此乃无取舍之授记。如是说。如是于无二自解脱中行持故，舍弃与
English
. The appearances and existence, vessel and essence, are one in the nature of reality. Truth and falsehood are also equal in the nature of reality. Do not take pleasure, do not abandon suffering. Accomplish all that abides in its own nature. Attachment to pleasure is suffering. Because of eliminating all, there is no conceptualization. That is self-arisen wisdom. Thus it is said. From the chapter on No Acceptance or Rejection: Alas! The conduct of the All-Creating King is shown: All good and evil, acceptance and rejection, pure and impure, great and small, are all one in the unborn Bodhicitta. Understand the meaning of no acceptance and no rejection. Understand that there is no purity and no impurity. Understand that there is no duality of practiced and unpracticed. Understand that there is no separation of end and center. Understand that it is the rootless Bodhicitta. Alas! The conduct of the All-Creating King is shown: However one acts, it is not contradictory. Because both done and undone are unborn. Understand that whatever is done by knowledge is the meaning of unborn. Alas! In my conduct as the All-Creating King, because it abides like the sky, there is no number or measure. Because it is non-dual, it transcends the directions of yes and no. Understand the conduct of the All-Creating Bodhicitta. Understand that the five objects of desire are also the conduct of the mind. Understand that the five attachments and aversions are also the conduct of the mind. Understand that the five causes of adornment are also the conduct of the mind. Understand that the three realms and the three existences are also the conduct of the mind. The conduct other than the unborn, I, the grandfather of all Buddhas, have not spoken. Thus it is said. From the chapter on Equality Without Acceptance or Rejection: Alas! I, the All-Creating King Bodhicitta, to the assemblies gathered in my retinue, I do not show the nature of acceptance and rejection. I do not show the Dharma of dividing one into two. Transcending thought and examination, I do not think of separation and examination. I do not fabricate what is unmade as it is. Whatever action and whatever appears in the nature of reality, I show liberation by leaving it in its own nature without thinking. Thus it is said. Again, from the same: The conduct of I, the All-Creating King, is that all meanings are perfected by leaving it naturally without searching. Because it is gathered in the essential meaning, there is no acceptance or rejection. Because hope and fear are completely cut off, there is peaceful Nirvana. By understanding the conduct of I, the All-Creating One, the three times are equal in the meaning of the unborn. Entering and not entering are completely beyond words. This is the prophecy of no acceptance or rejection. Thus it is said. Thus, because of practicing in non-dual self-liberation, abandoning and
Chinese
了知无分别，平等安置，名为密集安置之地。菩提心之自性坛城，对于自性而住的一切法，字母轮涅槃大集之地，身语意无生无灭，故说为金刚持之地。菩提心无因无果，对于从心所生的一切法，由于本来没有好坏取舍，故我说为无分别之地。如是，若将一者分别则显现为六，然彼等并非是自生智慧之地以外的他者，故称大圆满一地。因此，现在的自心本来没有障碍，虽未动摇于一个真如，然五根之相各自分明，五烦恼各自分明地显现为五智慧之游舞，不需寻觅，自性圆满，故无需希冀与疑虑。智慧无障碍品中说：奇哉！普作王我的智慧，远离一切分别戏论，极寂灭，无尘垢，如虚空般清净，故被宣说为无生。虽未动摇于一个自生智慧，然不作矫饰，各种相各自分明。如是，任何了知与证悟者，即被授记为普作王之子。如是，自明离戏之自性心，不损毫发，不失边角，无勤任运而证悟，除此之外没有其他的果。任运成就无须寻觅品中说：奇哉！我乃无须寻觅任运成就者，如是为你授记如何证悟，你将如是证悟一切法。如是，无勤作而呼吸，即被授记为普作王。如是说。任运成就无希冀疑虑品中也说：奇哉！心之自性任运成就，故不示现已成与未成二者。不执着于快乐与痛苦二者。远离轮回与涅槃之希冀。如是说。因此，因果之八乘，对于因果二者，观待于无为法，背离了，想要从现在的心之外获得佛果，如同想要
English
Knowing non-conceptuality, equally established, it is named the ground of dense arrangement. The mandala of the nature of bodhicitta, for all the dharmas abiding in itself, the ground of the great assembly of letters and wheels, since body, speech, and mind are without arising and ceasing, it is said to be the ground of Vajradhara. Bodhicitta has no cause and no effect, for all the dharmas arising from the mind, since there is originally no good or bad to be accepted or rejected, therefore I say it is the ground of non-differentiation. Thus, if one divides the one separately, it appears as six, but those are not other than the single ground of self-arisen wisdom, therefore it is called the single ground of the Great Perfection. Therefore, since the present mind has no obscurations from the beginning, although it does not move from the single Suchness, the appearances of the five senses are separately clear, and the five afflictions separately clear appear as the play of the five wisdoms, since it is complete in itself without searching, there is no need for hope or doubt. In the chapter on wisdom without obscurations, it says: Alas! The wisdom of me, the All-Creating King, is separated from all conceptual elaborations, utterly peaceful, without dust, pure like space, therefore it is taught as unborn. Although it does not move from the single self-arisen wisdom, the distinctions of appearances are separately clear without artificiality. Thus, whoever knows and realizes that, is prophesied to be the son of the All-Creating King. Thus, the nature of self-luminous, free from elaboration, is realized without losing a hair's breadth, without diminishing a corner, effortlessly and spontaneously, there is no other result than that. In the chapter on spontaneous accomplishment without searching, it says: Alas! I am spontaneously accomplished without searching, therefore I prophesy to you how to realize it, you will realize all dharmas in that way. Thus, breathing without effort or exertion, is prophesied to be the All-Creating King. Thus it says. In the chapter on spontaneous accomplishment without hope or doubt, it also says: Alas! Since the nature of mind is spontaneously accomplished, therefore it does not show the two, accomplished and unaccomplished. Do not fixate on the two, happiness and suffering. Separated from hope for samsara and nirvana. Thus it says. Therefore, the eight vehicles of cause and effect, for the two, cause and effect, relying on the unconditioned, turning their backs, desire a Buddha other than the present mind, like wanting to
Chinese
如果有人这样认为，通过改变，就能从现在的虚空中得到另外一个清净的虚空，这就像现在认为自己是佛的体性一样。通过观修自明，就像水中的浑浊沉淀一样，当突发的分别念在心性的状态中清净时，三身自然显现，这就是阿底瑜伽自性任运成就的法。第三，后得景象修持方法：如同从上师的口诀中出现的一样，自己所体验到的都写在这里。也就是，见解离边无执，修持自明顿脱，行为任运自在，果实无有希惧。为了熟悉和习惯这些意义，如果见解的过失是落入断灭空，从而肆意作恶，没有慈悲心，那就是落入了黑色的极端魔鬼见解。因此，要祈祷上师，生起清净的显现和虔诚心，修持慈爱和慈悲，修习业果和无常。如果执着于事物和相，见解只是停留在理解层面，内外之法都显现为真实不虚的，那就是落入了执着自我的相的见解，因此要修习一切法皆是无实空性。将一切显现都训练成如梦如幻的无执。之后，当显现上没有执着的觉性，广大而没有偏颇地生起时，不要散乱于那个状态，而是清晰明亮地观修。如果昏沉和迟钝，就让分别念散于对境，依靠凉爽的高处，练习技巧并努力。修行的过失：如果生起各种各样的分别念，就修习无执，如果分别念更加强烈地生起，就不要把心放在里面，而是认识到它在散乱。之后，当它不再散乱时，不要散乱于无分别的等舍状态，而是把心放在外在的显现上进行观修。当清晰而无分别地显现时，就持续不断地观修。如果贪执于乐明无念的觉性，就要破除它，观察各自的体性，并练习见解的技巧。之后，将显现观修成无执，嗡嗡作响，没有能修所修，没有寻找和实修，因此，就在那个觉性上持续不断地修持，在空明的无分别中，在自性空的状态中修习。也就是，首先将心专注于任何一个对境上。