Chinese
通过三种持明的方式，将所有外器内情都摄为一体坛城的自性，或者进行控制，从而成就清净平等大乐的自性。像这样，因为想要通过寻找自己本性的觉性菩提心，本来就无法寻找的任运广大安乐，而新近成就，所以依靠十六月亮或者十六月等日子聚集修持。成就控制寿命的持明，延后十六世的时间，在推迟的千年和百位十六的年份之间，持明的身体以圆满报身的形象出现，必须证悟自己心性光明智慧的任运成就，超越勤作，因此说是偏离和远离了心髓智慧。其中说到：无生无灭亦无念，不动摇。观见界与根，天与天女。执着摩诃贪欲之相，偏离离戏大乐之义。不摇不动无生灭，观见。界与智慧，天与天女。是阿努贪欲之见，偏离无实空明自显大乐之义。如是宣说。第三，对于极胜者的显现是，像这样安住于勤作之乘的补特伽罗们，因为自己遮蔽自己心性法身自面的缘故。自己心性的法性无生原始大光明显现出来，对于以这个对因和果进行分别的勤作者们没有利益，但是对于往昔业缘良好和现在具有福分的补特伽罗，能够如实证悟超越因果勤作的阿底大圆满的意趣的极胜者们，现在就能显现无为超意识的意趣，为了以觉性的波浪斩断三界轮回的悬崖，因此为了那样的目的而显现出来。如是勇识金刚宣说。第三，将一切都显示为心性如是性普作的自性，有四：因果之乘
English
Through the three Vidyādharas, all outer and inner phenomena are gathered into the nature of a single mandala, or controlled, thereby accomplishing the nature of pure, equal, great bliss. Like this, because one wants to newly accomplish the spontaneously vast bliss, which is originally impossible to find, by seeking one's own nature of awareness, bodhicitta, therefore, relying on the gathering and practice of dates such as the sixteenth moon or the sixteenth day of the month, one accomplishes the Vidyādhara who controls life, postponing the time of sixteen lifetimes, between the postponed thousand years and the sixteen hundred years, the body of the Vidyādhara appears in the form of the complete enjoyment body, and one must realize that one's own mind-nature, the spontaneously accomplished luminosity wisdom, is beyond effort, therefore it is said to deviate from and be far from the heart essence wisdom. It says: Without birth, without cessation, and without thought, without wavering. Seeing the realms and roots, gods and goddesses. Grasping the appearance of Mahāraja's desire, deviating from the meaning of non-duality great bliss. Unmoving, unthinking, without birth or death, seeing. Realms and wisdom, gods and goddesses. It is the view of Anu's desire, deviating from the meaning of insubstantial, clear, self-appearing great bliss. Thus it is proclaimed. Third, the appearance to the most excellent person is that, like this, those individuals who abide in the vehicle of effort, because of the reason that they themselves obscure the self-face of their own mind's Dharmakāya. The Dharma nature of one's own mind, the unborn, primordial great luminosity, manifests, and although this is of no benefit to those who make efforts to distinguish between cause and effect, for those most excellent ones who have good karma from the past and are now fortunate, who are able to truly realize the meaning of Ati Dzogchen, which transcends cause and effect effort, now they can manifest the intent of the uncreated, supra-conscious, and for the purpose of cutting the cliff of the three realms of samsara with the waves of awareness, therefore it is manifested for that purpose. Thus spoke the brave Vajra. Third, showing everything as the nature of mind itself, the Suchness All-Creating, there are four: the vehicle of cause and effect.
Chinese
因此无法证悟。 宣说如实之实相， 显现圆满之自性， 广说其理。 第一， 如是教导所有教法之眷属，莫于自心之外寻觅，尔后导师普作王亲自向金刚萨埵等眷属众预言，即使下部因果乘之行者现证自心亦不能证悟，如是说： 噫！大菩萨普作！菩提心本然清净大界，深明无二之法性，此乃显现并开示，此外别无他法，此乃自心自生之智慧，本来无生之智慧。然上述因与果之乘之行者，未能了悟此乃现证自心，执着于各自之乘道，声闻缘觉等舍弃并阻碍法性菩提心，于无量劫长时安住于舍弃阻碍之道，终不能得大菩提果。菩萨众清净二障，渐次行于十地五道，需于无量劫三大阿僧祇劫中安住。 克里亚者执着于清净之沐浴及洁净之行，于七世中受障。 瑜伽者以三门加持及四种神通等门径，安住于取舍之道，于三世中受阻。 玛哈与阿努者欲以三摩地摄持一切法，并成就大自在之体性，故需于一千及六百年中，即一千六百年中，执持圆满报身之装束，彼方能了悟自心精要之智慧。 然彼等下部乘之智者，何时证悟普作法身之密意，即自心无生之义，尔时即脱离下部一切勤作，不作不勤而得大乐不变之地。 彼亦非由下部乘之道，因果勤作而得，乃本然觉性自性之
English
Therefore, it cannot be realized. Explaining the reality of suchness, revealing the perfection of nature, and extensively explaining its reasons. First, thus instructing all the retinue of teachings not to seek outside of one's own mind, then the teacher, the All-Creating King himself, prophesied to the assembly of the retinue, such as Vajrasattva, that even if the practitioners of the lower cause-and-effect vehicles manifest their own minds, they will not realize it, saying: O Great Bodhisattva, All-Creating One! The mind of enlightenment is the great, primordial, pure realm, the profound and clear non-duality of the Dharma-nature. This is what is revealed and taught. There is nothing else; this is the self-mind, the self-born wisdom, the primordial, unborn wisdom. However, those of the cause-and-effect vehicles mentioned above do not realize that they have manifested their own minds. Clinging to their respective paths, the Hearers and Solitary Realizers abandon and obstruct the Dharma-nature, the mind of enlightenment. They remain on the path of abandonment and obstruction for countless eons, and ultimately do not attain the great fruit of enlightenment. Bodhisattvas purify the two obscurations and gradually traverse the ten bhumis and five paths, remaining for three countless eons. The Kriya practitioners, clinging to purifying baths and clean practices, are obscured for seven lifetimes. The Yoga practitioners, blessing the three doors and engaging in the four magical displays, remain on the path of acceptance and rejection, and are obstructed for three lifetimes. The Maha and Anu practitioners, desiring to gather all dharmas under the power of samadhi and to accomplish the nature of the Great Self, must hold the adornments of the Sambhogakaya for a thousand and six hundred years, that is, for sixteen hundred years, before they can realize the essential wisdom of their own minds. However, when all those lower vehicle intellects realize the intention of the All-Creating Dharmakaya, that is, the meaning of the unborn nature of their own minds, at that time they will be free from all the efforts of the lower vehicles and will attain the state of great bliss and immutability without effort or striving. That is not attained through the cause-and-effect efforts of the lower vehicle path, but is the inherent nature of awareness itself.
Chinese
仅仅是瑜伽士显现地见到，无勤任运即已成佛的自性安住。如《摩尼宝鬘经》中说：“非由勤奋而解脱，本初即已安住于解脱。”以及，吉祥萨ra哈说：“本来无生即是如是，今日由吉祥上师开示而证悟。”如是宣说。第二，有八：心性超越勤作修持，故而宣说本初即是菩提。无论如何观察，自性皆为空性，故而下乘宗派为名相所迷惑。超越希冀疑虑勤作修持，故而安住于平凡无造作。佛陀即是自心，故而教诫不要向外寻觅。若寻觅则会迷失，故而宣说寻觅者毫无意义。执着于专注一境的心住，被说成是束缚之宗派。若向小器者宣说真实意义，则会安住于舍法诽谤。超越因果勤作修持，故而宣说自心为法身。第一是： 噫！大菩萨谛听。如是，指示因果取舍之道，从声闻缘觉之乘，直至圆满大瑜伽阿努瑜伽之间所宣说的那样，法性精华之智慧觉性菩提心，并非需要通过因果勤作而新获得。我之《普作续》中，宣说本初即已超越取舍改造，此乃一切宗派之中，最为究竟之决定意义，应当铭记于心。那又如何呢？如是，显现为外内轮涅等等的一切诸法，以及，自心本初清净之法性，如是性远离一切言思戏论，此二者本初即无有分别。显现与空性平等，于普贤之游舞中为一。空性与空性平等，于普贤母之自性中为一。于无二大乐之法界中为一。如《功德藏》中说：“普贤父于智慧中显现一切，普贤母于自性中收摄一切。无相无名普贤即是心性身，无有执着之心，自显任运而行持。”以及，《法界宝藏论》中说：“本初任运成就之法界怀抱中，轮回普贤，涅槃贤妙。普贤界中，轮回涅槃本初即无有。显现普贤，空性
English
It is merely that yogis directly see the nature of being enlightened from the beginning, without effort. As stated in the Tantra of the Garland of Pearls: "It is not liberated by effort, but abides in liberation from the very beginning." And, as the venerable Saraha said: "From the beginning, it is unborn and thus it is, today, I realized it through the venerable guru's teachings." Thus it is said. Secondly, there are eight: Mind itself is beyond effort and accomplishment, therefore it is taught as being enlightened from the beginning. No matter how it is examined, it is empty in nature, so the lower vehicles are confused by names. It is placed as ordinary and unartificial because it is beyond hope, doubt, effort, and accomplishment. Since the Buddha is one's own mind, it is advised not to seek elsewhere. If you seek, you will stray from it, so it is taught that the seeker is meaningless. Attachment to single-pointed mind-abiding is said to be a binding vehicle. If the true meaning is taught to the small-minded, they will abide in abandoning the Dharma and slander. Since it is beyond cause and effect, effort and accomplishment, one's own mind is taught as the Dharmakaya. The first is: O great Bodhisattva, listen! Thus, teaching the path of cause and effect, acceptance and rejection, as taught from the Hearer and Solitary Realizer vehicles up to the Great Perfection Anuyoga of mantra, this mind of enlightenment, the wisdom and awareness of the essence of reality, does not need to be newly attained through cause and effect, effort and accomplishment. In my Kunje Gyalpo Tantra, it is taught that it is beyond acceptance, rejection, correction, and transformation from the beginning, and this is the ultimate definitive meaning among all vehicles, so hold it in mind! How is that? Thus, all these phenomena that appear as outer and inner samsara and nirvana, and the nature of one's own mind, which is primordially pure, suchness, free from all speech, thought, and elaboration, these two are inseparable from the beginning. Appearance and equality are one in the play of Samantabhadra. Emptiness and equality are one in the nature of Samantabhadri. They are one in the realm of great bliss, without duality. As it says in Tsal Dzog: "Father Samantabhadra manifests everything as wisdom, Mother Samantabhadri gathers everything into its nature. Without the name of signs, Samantabhadra is the mind itself as the body. Without a grasping mind, self-arisen spontaneously acts with skillful means." And, as it says in the Choying Rinpoche Dzod: "In this womb of the primordially spontaneously accomplished Dharmadhatu, Samsara is Samantabhadra, Nirvana is excellent. In the expanse of Samantabhadra, Samsara and Nirvana are primordially nonexistent. Appearance is Samantabhadra, emptiness is
Chinese
遍照。遍照界中显空本无别。生死遍照，乐苦皆遍照。遍照界中无乐苦生死。自他遍照，常断皆遍照。遍照界中无自他常断。执著于无为有故立为错觉。于无根如梦之自性上，轮回涅槃执著自相甚可笑。如是所说，总而言之，本离戏论，超心大圆满，觉性菩提心之界中，诸法皆安住于无二平等大圆满一之自性中，故如因果乘之宗规，对于如何显现之外内情器诸法，勿作好坏取舍等二法之分别。如龙钦饶绛言：除法界外，有情事业别无有，一不居一，周遍一切，以贪著之相，平等而住，于一切无有亲疏故，常住于无二之界中。如是所说。如是亦莫于自心性如是性中，向内思维观察。何以故？谓自心之体性，法性如是性之自性，本解脱，本来清净之法性，无有可考察而立定之基础，如此所现之外内情器诸物，皆为自之法性菩提心之体性显现于自，故无有可于彼外考察寻觅者，且此亦无实有，乃为无现空色之游舞，无基无根之自性，故当舍离目标，心之执著。如《实相宝藏论》云：如幻化之色像，无论显现为何，皆为空性无实物，如是显有诸法，于显现之时，不离菩提心，无有实物。如是所说。第二，如是诸法未证悟为不异于菩提心，下部各乘以各自之智慧衡量，以名言妄加分别，将二谛分为二，于世俗中显现，于胜义