English
Like me, naturally accomplished. The nature of unborn, because it is uncertain. The meaning of unborn is uncreated. Unborn and uncreated, without beginning or end. Thus it is said. Secondly, there are five: That itself wanders in existence due to ignorance. The faults of accepting and rejecting in suchness. The delusion of cause and effect continues without ceasing. Not seeing the meaning of no acceptance or rejection. Far from the nature of transcending effort. Firstly: Thus, the teacher, the all-creating king, my own nature, is primordially empty, the great free from elaboration, free from negation and affirmation, abandonment and acceptance. Transcending aims and conceptions, and transcending the realm of hope and doubt and effort, without examining the unaltered, as-it-is state, or without knowing its meaning. The appearance of the wheel of Dharma, created by me, is the appearance of the past, the empty essence, like a city of illusions, grasping as true what is not true in various ways, such as self and other, good and bad, true and false, joy and sorrow. Grasping as delusion what is not delusion. Making definite grasps on what is indefinite. Grasping as what is not, as what is. Grasping as reasonable what is unreasonable, examining as if they were definite and indefinite, and clinging to objects such as enemies and friends, the five poisons of affliction, dry and attached, arise in one's own mind, and by their power, all these appearances of the six realms of samsara are accomplished as if they were true. From the Treasury of the Dharmadhatu: In appearance there is nothing, yet various appearances arise. In emptiness there is nothing, yet the edges and center are spread everywhere. There is no grasping, yet I and self are clung to separately. There is no basis, yet lifetimes appear continuously. There is no negation or affirmation, yet happiness and suffering are accepted and rejected. Looking outward, the appearance of beings is very wonderful. Clinging to what is not true as true, it seems true. Clinging to what is not delusion as delusion, it seems delusion. Grasping what is indefinite as definite, it seems definite. Grasping what is not as what is, it seems to be. Grasping what is unreasonable as reasonable, it seems reasonable. Various trivial objects lead the mind, and meaningless awareness continues moment by moment. Days, months, years, and lifetimes pass. Grasping non-duality as duality deceives beings. Thus it is said. Thus, clinging to and being attached to objects, these phenomena of existence and environment are like the nature of impermanence and illusion, but not truly established.
Chinese
即使是极微小的部分，也会在瞬间毁灭，但是，由于无始以来习惯的强烈执着，对于这种无实的道理不熟悉，所以不了解的众生，就像是正确的见解的引导者失明了一样，是盲目的根源或彻底的盲目。第二，因此，一切法都是法身普贤王如来所造，没有好坏取舍，无法超越法性如是之性，但是，不了解这一点的下乘行者们，进行取舍的过患是：比如，声闻缘觉们不相信或不确定一切法都是普贤王如来所造，是法性菩提心的自性，眼等六根对色等六境的显现不会停止，而是作为自生智慧的游舞而显现，却将显现视为有漏痛苦的自性，为了断除其因——业和烦恼，不让依赖于根的六识进入对境，依靠阻止的方法，这样一来，由于不相信一切境和有境等一切法都是普贤菩提心所造，是唯一智慧的游舞，因为取舍的缘故，最终即使获得了声闻缘觉的阿罗汉果位，仍然存在无明习气的地，无漏的业，意所生的身体，以及不可思议变化的死亡，正如所说的那样，没有生灭相的戏论，没有寻求自生无为的自性，自然成就的果位，是无法依靠那条道路获得的。第三，同样，一切法都是普贤菩提心的自性，而菩提心是决定胜义谛的真如一滴的自性，但是名相菩萨乘的行者们不了解这一点，反而将世俗视为如幻的儿子，将胜义视为如虚空，分别区分成两种谛，产生分别念，并且依赖于此，通过因果取舍的方式来修道，但是，我普贤王所造的法性，并没有成立胜义谛和世俗谛两种。
English
Even the smallest part will perish in an instant, but due to the strong clinging habituated from beginningless time, beings who do not understand because they are unfamiliar with the truth of such unreality are like those whose guide to right view is blind, being the nature of a blind source or complete blindness. Secondly, therefore, all dharmas are made by the Dharmakaya Kunjed Gyalpo, so there is no good or bad to be taken or abandoned, and there is no going beyond the nature of suchness of dharmata, but the faults of taking and abandoning by those of the lower vehicles who do not understand this are: For example, the Shravakas and Pratyekabuddhas do not believe or are not certain that all dharmas are made by Kunjed Gyalpo and are the nature of dharmata Bodhicitta, and the appearance of the six objects such as form to the six senses such as the eye does not cease, but appears as the play of self-arisen wisdom, and they see the appearance as the nature of contaminated suffering. In order to abandon the cause of this, the kleshas and karma, they do not allow the six consciousnesses that rely on the senses to enter the objects, and rely on the method of blocking them. In this way, because they do not believe that all dharmas, such as objects and object-possessors, are made by Kunjed Bodhicitta and are the play of single wisdom, due to taking and abandoning, even if they ultimately attain the Arhatship of Shravakas and Pratyekabuddhas, there is still the ground of ignorance, the karma without outflows, the body of the nature of mind, and the death of inconceivable transformation, as it is said, the fruit of self-arisen, uncompounded nature without the elaboration of arising and ceasing characteristics cannot be obtained by relying on that path. Thirdly, similarly, all dharmas are the nature of Kunjed Bodhicitta, and Bodhicitta is the nature of the single essence of definitive truth, but the practitioners of the characteristic Bodhisattva vehicle do not understand this, but instead regard the conventional as an illusory child and the ultimate as like space, separately distinguishing them into two truths, and conceptualization arises, and relying on this, they practice the path through the method of cause and effect, taking and abandoning, but the dharmata made by me, Kunjed, does not establish two truths, ultimate and conventional.
Chinese
当个人的心中生起这样的念头时，法性本身的体性，就不具备或不成立具有二谛特性的因果生灭之事物，因为法性本身的体性是谁也无法改变的。因此，一切造作的菩提心，是超越因果勤作的果，即安住自性的本然智慧，对于进入具有因果取舍之道的修行者来说，是没有机会见到的，因为因果的错觉不会停止。第四，像这样，一切造作菩提心的自性，安住于本初解脱、大圆满的体性中，除了这个之外，没有其他的果可以获得，如果不明白这一点，外续三部为了寻求新生的果，而修持三门不净的部分，并将清净的体性观想为本尊的身语意，以五现分明的形式修持禅定。法性，即如是性，其中没有奇迹发生的处所和发生的物体，因为它是非发生的自性，如果不明白这一点，修持禅定本尊的奇迹等四种奇迹所象征的道之支分，由于具有执著的取舍，因此没有获得无取舍之果，这就是所要阐述的。第五，在自生智慧唯一的体性上，嘛哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和阿努（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）二者，以法身如是性的禅定等三种禅定为基础进行修持。无论修持四种亲近和修持的支分多久，都显示出来，并依次进行修持，希望通过如扶正弓箭等勤作之门获得果，因此，对于大圆满超越勤作的果，无作、无希冀和无畏惧的见解，他们也是不具备的，经典十部中说：例如内外一切法，任何因即成立于彼，因果一体之义也，众生心之颠倒也。贪欲五毒之痛苦因，果报无尽五趣转，于彼不名之为果，痛苦生起止息道，断除与止息及遣除，以及显现于道者也，五种烦恼。
English
When such thoughts arise in a person's mind, the very nature of reality does not possess or establish the phenomena of cause and effect, arising and ceasing, which are characterized by the two truths, because the very nature of reality cannot be changed by anyone. Therefore, the all-creating Bodhicitta, which is the result beyond cause and effect and effort, the self-abiding, spontaneously present wisdom, is not something that can be seen by someone who has entered the path of cause and effect, because the illusion of cause and effect never ceases. Fourthly, like this, the very nature of the all-creating Bodhicitta abides in the nature of primordial liberation, the great perfection, and there is no other result to be obtained other than this. If this is not understood, the three classes of outer tantras, in order to seek a newly arising result, purify the impure aspects of the three doors, and meditate on the pure essence as the body, speech, and mind of the deity, meditating in the form of the five clear enlightenments. The nature of reality, suchness itself, does not have any place or object where miracles occur, because it is the nature of non-occurrence. If this is not understood, meditating on all the limbs of the path symbolized by the four miracles, such as the miracles of the deity in meditation, because of having clinging to acceptance and rejection, there is no attainment of the result of non-acceptance and non-rejection, and this is what is being taught. Fifthly, on the nature of the single self-arisen wisdom, the Mahā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and Anu (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) meditate on the three samādhis, such as the samādhi of the Dharmakāya suchness, as a basis. No matter how long the four branches of approach and accomplishment are practiced, it is shown, and they are practiced in sequence, hoping to attain the result through the door of effort, such as straightening an arrow. Therefore, they also do not have the view of Dzogchen, which is the result beyond effort, without action, without hope, and without fear. As it is said in the Ten Sutras: For example, all internal and external phenomena, whatever cause is established in that, is the meaning of the oneness of cause and effect, it is the inversion of the minds of beings. The cause of the suffering of the five poisons of desire, the inexhaustible result revolves in the five realms. There, it is not named as a result. The path of cessation of the arising of suffering, abandoning, ceasing, and eliminating, and also manifesting on the path, the five afflictions.
Chinese
结果是寂灭。不生不灭不是结果。以二谛的思辨，无常痛苦空无我。通达四大经的意义，法性空性的结果，不是超越因果的结果。外三部密续也一样，修习菩提支分，获得金刚持和密集金刚，获得的是金刚的结果，不是没有取舍的结果。内续生起和圆满，如果结合三种意义，在自续清净的坛城中，以四种亲近修持的仪轨，自身任运成就，也不是勤作修持的结果。如是说。第三，一切显现轮回涅槃都依赖于一个自性，有四种方式：法界任运成就，譬如虚空，显现轮回本来成佛。那是譬喻意义的结合。第一是：所谓法界空明无灭的智慧菩提心，本来任运成就，远离一切作为，本体无生，无可比喻，不可言说。像这样，远离言思的词句，如果用言语来表达，就会落入有和无的执着，因此要认识到远离言语、超越思维的伟大境界，并且除此之外，远离一切作为和勤作修持，这就是不造作任运成就的结果。正如经中所说：心性自生智慧中，本来无需寻觅和修持，远离勤作二者的戏论，是任运成就的结果。如是说。第二是：像这样，显现为轮回涅槃的一切法，都不是在其他地方成就的，而是菩提心的自性，是无有显现空性的游舞。而菩提心所象征的譬喻，就像虚空一样，显示一切法无生，一切法生起的基础，法界智慧菩提心的意义，也同样是本来无生，无基无根的自性。就像这样来象征。因此，在《啦啦作乐》中说：法性菩提心如同虚空，虚空周遍一切。
English
The result is quiescence. Not being born and not ceasing is not a result. Through the contemplation of the two truths, impermanence, suffering, emptiness, and selflessness. Understanding the meaning of the four great sutras, that result of the emptiness of the Dharma-nature, is not a result that transcends cause and effect. The outer three tantras also, having meditated on all the limbs of enlightenment, attaining Vajradhara and the Dense Array, what is attained is the result of Vajra, not a result without acceptance and rejection. The inner generation and completion stages, if combined with the meaning of the three aspects, in the self-existent pure mandala, through the rites of the four approaches and accomplishments, also accomplishing self-manifestation, is not a result of effort and practice. Thus it is said. Third, all appearances, samsara, and nirvana rely on one nature, in four ways: the spontaneously accomplished great expanse, like the sky, all phenomena are primordially enlightened. That is the combination of example and meaning. The first is: That the expanse, the wisdom of emptiness, clarity, and non-cessation, the mind of enlightenment, is primordially spontaneously accomplished, free from all actions, its essence unborn, without example, unspeakable. Like that, words that are free from speech, thought, and expression, if expressed in words, will fall into the attachment of existence and the imputation of non-existence, therefore, one must recognize the great state beyond words and beyond thought, and apart from that, free from all actions and efforts, this is the unconditioned, spontaneously accomplished result. Just as it says in the scripture: In the self-born wisdom of mind itself, there is no need to seek and practice from the beginning, free from the elaboration of effort and practice, it is the spontaneously accomplished result. Thus it is said. The second is: Like this, all the phenomena that appear as samsara and nirvana are not accomplished elsewhere, but are the nature of the mind of enlightenment, the mere play of insubstantial appearance and emptiness. And the example that symbolizes the mind of enlightenment, like the sky, shows that all phenomena are unborn, the basis for the arising of all phenomena, the meaning of the expanse of wisdom, the mind of enlightenment, is also similarly primordially unborn, the nature of being without basis and without root. It is symbolized in this way. Therefore, in "Lala's Play" it says: The Dharma-nature, the mind of enlightenment, is like the sky, the sky pervades everything.