Chinese
无须转变本自圆满，勤作手印成就消逝。心髓本自明澈，念诵心髓种子腐烂。宫殿本自圆满，生起宫殿自显消失。慈悲光芒本自照耀，修习仪轨自利消逝。无须生起任运成就，不需生起次第迎请。勤作供赞天神不悦，法身无执通彻，以相执着修习不得其义。如是说。有些人说空性之外有法身，这只是听闻寡少之人落入所缘境的轻蔑之语，心中只存有这种想法，没有其他理由。导师圣天在《法界赞》中所说的，初地见道所断烦恼的无垢自性清净的法身，也是因为不确定，而破坏了直接明示甚深意义的教言，仅凭“无生”等华丽的词藻，像测量雪下的凸起一样衡量胜义谛的实相，仅仅执着于见解。如果不这样认为，那么在一切甚深般若波罗蜜多中，已经阐明了空性无色，那么神和坛城在哪里呢？已经阐明了无受，那么如何修持二次第呢？已经阐明了无想，那么用什么来守护誓言呢？已经阐明了无作，那么因果如何联系呢？已经阐明了无识，那么见、修、行在哪里呢？已经阐明了无道，那么在哪个道位上行进呢？已经阐明了无得，那么结果是什么呢？而且说没有未得到的，这表明法性在任何地方都没有成立，被封闭了。如是萨ra哈说：唉呀，不要看因和果。事物产生的因和果是不存在的。如果希望和怀疑的心使瑜伽士的心陶醉，那么俱生智慧就会被束缚在那里。唉呀，不要说可以修习自性空性的真如。如果认为有能修和所修，那么以二取之心舍弃菩提心，那个人就对自己造了罪。如是说。像这样不能理解的人，即使对于圣者高地的道路，如果没有生起次第等的二资粮，也无法成就色身的种子。说完。
English
There is no need to transform what is inherently complete. The accomplishment vanishes with diligent hand gestures. The essence is inherently clear. Reciting the essence causes the seed to rot. The palace is inherently complete. Generating the palace causes self-appearance to disappear. The light of compassion shines forth on its own. Meditating on formalities causes self-benefit to vanish. There is no need for generation stage practice or invocation for what is spontaneously perfect without arising. Gods and humans are not pleased by diligent offerings and praises. The Dharmakaya is unobstructed and utterly transparent. Meditating on characteristics does not lead to realization. Thus it is said. Some say that there is a Dharmakaya other than emptiness. This is merely a contemptuous remark from those with limited understanding who are caught in the realm of objects, holding only this thought in their minds, with no other reason. The master Aryadeva, in his "Praise of the Dharmadhatu," speaks of the Dharmakaya as the stainless, naturally pure nature free from the obscurations to be abandoned on the first bhumi. They misunderstand this and destroy the teachings that directly and clearly reveal the profound meaning, measuring the ultimate reality like bumps under the snow with mere flowery words like "unborn," clinging only to views. If you do not agree with this, then in all the profound Prajnaparamita, it has been explained that emptiness is formless, so where are the deities and mandalas? It has been explained that there is no feeling, so how can the two stages be practiced? It has been explained that there is no perception, so with what will vows be kept? It has been explained that there is no volition, so how are cause and effect connected? It has been explained that there is no consciousness, so where are view, meditation, and action? It has been explained that there is no path, so on which path will one proceed? It has been explained that there is no attainment, so what is the result? And saying that there is nothing unattained means that the nature of reality is not established anywhere, it is sealed off. As Saraha said: Alas, do not look at cause and effect. The cause and effect of things arising do not exist. If the mind of hope and doubt intoxicates the yogi's mind, then the co-emergent wisdom will be bound there. Alas, do not say that the suchness of self-nature emptiness can be meditated upon. If one thinks of the object of meditation and the meditator as two, then with the mind of duality, one abandons the mind of enlightenment, and that person commits a sin against himself. Thus it is said. Those who cannot comprehend this, even on the path of the highly realized bodhisattvas, cannot accomplish the seed of the form body without the two accumulations of the generation stage and so on. Having said that, the end.