English
Thus, all the dharmas of all the caves, all Bodhicitta, naturally abide in their own nature as they are, and it should be known that this is the meaning of the tantra. Moreover, as it is said in the "Essence of the Supreme Bindu Tantra": "The nature of the clear light mind is inseparable from the sphere and wisdom. Whoever meditates on this great bliss will attain perfect enlightenment in this life." As it is said. The Great Perfection Atiyoga is called the view of effortless perfection. The essence is not established in any place, but the awareness of the basis of whatever arises has never ceased. The essence is emptiness, the nature is clarity, and the dharma nature of the unceasing power of compassion, the protector who is enlightened from the beginning, is naturally endowed with self-nature. From the perspective of essence, samsara and nirvana, bondage and liberation, extremes and middles, pure and impure, etc., are all free from the extremes of the proliferation of duality, so they cannot be established as merely free from extremes. From the perspective of nature, it possesses many terms such as body and wisdom. From the perspective of compassion, it is the basis and door opener for the manifestation of various awareness skills. However, these are also beyond the scope of sectarian attachments such as oneness and otherness, and naturally abide in the vast expanse of the nature of liberation from extremes. Therefore, impure and deluded appearances are like dreams, without essence, without support, and never existed from the beginning. The undeluded wisdom or the essence of the Sugata is constant, stable, immutable, the unconditioned great perfection that is inherently purified of defilements and inherently enriched with qualities, inconceivable by the mind that sees this shore, like the sun in the sky. If one understands in this way, one can cut off the continuity of the womb city and not fall into the three realms, so it is said to be the view of cutting off the continuity of the womb city. In reality, the above-mentioned self-born, uncontaminated wisdom, the essence, nature, and compassion are inseparable, and the three bodies are naturally accomplished as the essence. The play that arises from its power, all the dharmas of existence, samsara, and nirvana, are all inherently the nature of the body, speech, and mind vajra of the victorious ones, or have not transcended the mandala. In the Kunjed it says: "Alas! The teacher of teachers, the Kunjed King, the one who arranges the mandala of the essence body, all the dharmas that appear and abide, are arranged in the nature of the unborn dharmadhatu. All the dharmas that are heard and abide are all in the unborn realm."
Chinese
被安立为语词之宣说。 汇集于不可言说之精要宣说中。 此乃普作王之安排。 嗟！导师之导师，普作王啊！ 精要觉性之坛城之安排是， 如何忆念觉性分别念，所有一切皆， 于无生普作自身之义中觉知。 普作我之身语意自性即， 不造作如实安住之三坛城。 不安排，于一时圆满之义中证悟， 任运成就，趣入精要之义。 如是。 因此，现在之觉性，此为安住自处之禅定，超越功过成毁之法性大平等。不为分别念和心识所动摇。依靠上师之慈悲，自己之信心，以及诀窍之甚深差别，而现量认识。并确信其为普贤法身之意，自解脱，远离取舍。对六识之境相，无论任何，皆不作取舍，而取为道用。外观待外境有法，则迷乱显现为无根，了知如幻化八喻，从而远离取舍和执着。内观待法性，则了知无有同味成毁，如虚空般，从而于离戏法尽之状态中，平息希冀和恐惧之执着。密观待觉性，则了知空明无碍大圆满法身任运成就，从而远离勤作修持造作。彼时，见到了其他乘所不见之义，譬如登上了须弥山顶，同时见到了四大部洲一般，故称之为须弥山王之禅修。如前者所说： 嗟！我乃普作王菩提心。 我无有可作诽谤之境， 故于任何亦不作意，莫修禅。 三门不造作，如是放松安住。 无论如何显现，亦自然解脱。 于无生如虚空般，超越方所， 当知自性大圆满。 如是说。不造作本元即一切之法性。 于法性中，无有他处之佛陀。 佛陀，仅是安立之名称。 法性无有他事，即自心。 自心不造作，即说为法身。 于不造作中，本即无生， 于无生之义中，寻觅修
English
It is established as the speech of words. It gathers in the essential speech that cannot be expressed. This is the arrangement of the All-Creating King. O, teacher of teachers, All-Creating King! The arrangement of the essential awareness mandala is: How all memories, awareness, and thoughts, Are known as the meaning of the unborn All-Creator himself. The nature of my, the All-Creator's, body, speech, and mind, Is the three un fabricated, naturally abiding mandalas. By realizing the meaning of simultaneous perfection without arrangement, one enters the meaning of spontaneous accomplishment. Thus it is. Therefore, this present awareness, the great equality of suchness that transcends the flaws, virtues, accomplishments, and dissolutions of self-abiding meditation, without being swayed by conceptual fabrication or mental speculation, but relying on the guru's compassion, one's own faith, and the profound distinctions of the instructions, is directly recognized. And with certainty, it is decided that it is the intention of Samantabhadra Dharmakaya, self-liberated, free from acceptance and rejection. Whatever arises as the object of the six consciousnesses, one takes it as the path without acceptance or rejection. When looking at external phenomena, the confused appearances seem rootless, and one realizes the eight similes of illusion, thus being free from acceptance, rejection, and clinging. When looking at the inner suchness, one realizes that there is no equal taste of accomplishment and dissolution, like the sky, thus pacifying the clinging of hope and fear in the state of freedom from elaboration and exhaustion of phenomena. When looking at secret awareness, one realizes the spontaneously accomplished Dharmakaya of the great empty-clear unceasingness, thus being free from effort, practice, and fabrication. At that time, one sees the meaning unseen by other vehicles. For example, just as when one reaches the summit of Mount Meru, one sees the four continents simultaneously, therefore it is called the meditation of Mount Meru. As the former said: O! I am the All-Creating King, Bodhicitta. Since I have no object to be slandered, Do not think or meditate on anything. Leave the three doors un fabricated, relaxed as they are. However it arises, it is naturally liberated by itself. Like the unborn sky, beyond direction, Know that it is the Great Perfection of self-nature. Thus it is said. Un fabricated genuineness is the suchness of all. In suchness, there is no Buddha elsewhere. Buddha is just a name that is given. Suchness has no other activity, it is one's own mind. One's own mind, un fabricated, is said to be the Dharmakaya. In the un fabricated, there is no birth from the beginning, In the meaning of the unborn, seek and practice.
Chinese
没有作为。寻找和修行也无济于事，不会成就。如《脱噶》中说：自性大清净的边际，是诸法安住于自位。显现和觉性法性双运，是原始解脱，安住本然。见解是超离思维的，有相的自位清净，空性和有事的边际解脱，生灭和无分别，思维穷尽，超离意识。如是说。以该方法成就的见解称为三界完全解脱。以大圆满觉悟的瑜伽士来看，显有轮回涅槃的一切都没有未解脱的。因为最初没有迷乱过，现在迷乱不立足于基础，最后不可能迷乱。如是说。如是安住于觉悟之上，断除包含取舍、希忧、取舍、执着的相和分别，安住于法尽原始解脱的见解中。那时，因为了悟到迷乱在实义上不存在，所以轮回没有可断除的，因而心安。因为法没有偏袒，所以宗派的迷乱消逝，没有执着于法，因而心安。因为语言不能表达实义，所以即使意识跟随语言，也不会成佛。了知不信任名言语句，因而生起三种心安。总之，《普作王》中说：谁安住于此无为中，身体无论是人天，见解是法性佛。如是说。如是安住，不净气脉的流动全部自灭，原始解脱，成就如来藏的自性，法尽名无大清净，本来清净，超离思维，觉性空性，心金刚法身的见解显现，从现在起就到达任运俱生大乐之地，如同要害的火灸一般。如《普作王》中说：因此，金刚萨埵你，不要喜欢声音，要了悟实义。谁一旦生起对它的觉悟，就获得普作王之位。如是。也就是像方便道者一样，依靠气脉的运作等，将粗气融入中脉，为了阻止八十自性分别等的努力作为道，而解脱道是上师的窍诀，从现在起就直接指示自住的智慧。
English
There is no doing. Searching and practicing are also futile, and will not be accomplished. As it says in the Transcendent View: 'The limit of great primordial purity is that all phenomena rest in their own place. Appearance and awareness, the union of dharmata, is primordial liberation, resting in its own place. The view is beyond intellect, and the self-purification of forms, the liberation from the extremes of emptiness and existence, the cessation of arising, the absence of thought, the exhaustion of intellect, and transcendence of mind.' Thus it is said. The view accomplished by this method is called the complete liberation of the three realms. From the perspective of a Dzogchen realized yogi, there is nothing in all of samsara and nirvana that is not liberated. Because there was no initial delusion, the current delusion does not rest on a basis, and there is no possibility of future delusion. Thus it is said. By placing oneself in this realization, the conceptual thoughts encompassed by acceptance and rejection, hope and fear, abandoning and adopting, grasping and fixation, are liberated in their own place. One abides in the view of the exhaustion of phenomena and primordial liberation. At that time, because one realizes that delusion does not exist in reality, there is no samsara to abandon, and thus one is at ease. Because there is no bias in the Dharma, the delusion of sectarianism vanishes, and there is no clinging to the Dharma, and thus one is at ease. Because words cannot convey the ultimate meaning, even if the mind follows words, one will not attain Buddhahood. Knowing that one does not rely on conventional words, three kinds of ease arise. In short, the All-Creating King says: 'Whoever abides in this non-action, whether the body is human or divine, the view is the dharmata Buddha.' Thus it is said. By abiding in this way, all the movements of impure winds and mind cease of themselves, and the nature of primordial liberation, the essence of the Sugata, the great phenomenon of the exhaustion of phenomena and namelessness, primordial purity, transcendence of intellect, awareness and emptiness, the vajra mind, the view of the Dharmakaya, is manifested. From this very moment, one goes to the spontaneously co-emergent great bliss, like a moxa cautery on a vital point. As the All-Creating King says: 'Therefore, Vajrasattva, do not delight in sounds, but realize the meaning itself. As soon as realization arises in anyone, they will gain power over the warmth of the All-Creating King.' Thus it is. That is, like those on the path of means, relying on the workings of the channels and winds, etc., to dissolve the gross winds into the central channel, and striving to prevent the eighty innate conceptions, etc., as the path, while the path of liberation is the guru's instructions, directly introducing the wisdom of one's own place from the present moment.
Chinese
存在的是自性大圆满道的特点。详细来说，心和智慧，阿赖耶识和法身的区别等，要从大圆满的续部经典，特别是全知者的著作中去理解。实际上，如果大圆满的觉性毫不动摇地契合，那么密咒道的譬喻光明就会生起。虽然有人认为这是现量，是真实的智慧，但自宗全知者认为，真实的智慧是见道，因此必须显现出一百一十二种功德。虽然这里是现量见到，但因为还没有从见道所断的垢染中解脱出来，所以不是真实的光明，而是譬喻的光明。通过习惯于此，将真实的智慧强行引入，从而与双运圣地相结合。也就是说，在显现上，不清净的风心的动摇变得强大，觉性与自身安住的智慧以及所乘之物一起，以潜伏的方式没有显现的，是基位有情。认识到对治智慧本身，在识和智慧的作用混合的时候，是道位瑜伽士。脱离了一切不清净风心的流动，只有智慧和智慧风的作用，这是果位佛的形态。此处的宗派，法性、力量和游舞三者，在名言上不是一体的。法性是：本体空，自性明，大悲的显现方式不间断的觉性菩提心。当它的力量显现为智慧时，由此游舞出佛的身体和净土等。当力量显现为无明错乱心时，由此游舞出有情的蕴、界、处等轮回的法。因此，显现和显现的对境，力量和游舞，阿赖耶识和法身，基、道、果三者等，需要分开，详细地进行名言的安立。胜义谛上不是他体的，游舞是不存在显现的空色如幻的八喻，实际上从未存在过。力量是显现解脱后无有痕迹，本体不可把握，如虚空的鸟迹。法性菩提心是本体空而自性明的，不被自性所染的自性光明。