English
All-Good. In the realm of All-Good, appearance and emptiness are primordially without separation. Birth and death are All-Good, happiness and suffering are All-Good. In the realm of All-Good, there is no happiness, suffering, birth, or death. Self and other are All-Good, permanence and annihilation are All-Good. In the realm of All-Good, there is no self, other, permanence, or annihilation. Grasping at non-existence as existence is called delusion. On the nature of groundlessness, like a dream, clinging to self-characteristics of samsara and nirvana is truly laughable. As it is said, in short, in the realm of primordially free from elaboration, the Great Transcendence of Mind, Awareness, Bodhicitta, all phenomena abide in the nature of non-dual, co-emergent, Great Perfection, one. Therefore, according to the systems of the causal vehicles, do not discriminate all these phenomena of the outer and inner world, the environment and its inhabitants, that appear, as good and bad, accepting and rejecting, and so forth, as two dharmas. As Longchen Rabjam said: 'Other than the realm of Dharma, there are no sentient beings' activities separate. One does not abide in one, pervades all, abides equally in the manner of attachment. Because there is no near or far to all, it always dwells in the non-dual realm.' As it is said. Likewise, do not think and examine inwardly your own mind, suchness itself. Why is that? Because the nature of your own mind, the nature of suchness, the nature of primordially liberated, primordially pure Dharma, there is no basis to be examined and established. All these objects of the outer and inner world, the environment and its inhabitants, that appear in this way, are the manifestation of your own Dharma nature, the essence of Bodhicitta, to yourself. Therefore, there is nothing to be examined and sought outside of that. And this also has no real existence, but is the play of non-existent appearance and emptiness, the nature of great groundlessness and rootlessness. Therefore, be free from all objects of focus and mental clinging. As it is said in the Treasury of the Natural State: 'Like illusory images, no matter what appears, it is the nature of emptiness, without substance. Likewise, all phenomena of appearance and existence, from the very moment of appearance, do not move from Bodhicitta, there is no substance.' As it is said. Secondly, since all phenomena are not realized as being non-different from this Bodhicitta, the lower vehicles each measure with their own intellect and falsely impute with names, separating the two truths into two, appearing in the relative, in the ultimate,
Chinese
即使有人认为它是不显现的空性。然而，这样的胜义谛和世俗谛二者并非不同，而是无分别的真谛一味的自性。而所谓的真谛一，也仅仅是用语言来表达，并非真正存在，因此，认为真谛是一，实际上只是迷惑。法身普贤王如来我也是如此陷入迷惑之中。这揭示了远离一切言语思辨的真实本质。正如名相乘中也说：无生即是真谛一，有人说它是四圣谛。若住菩提心要处，真谛虽一亦不见，何来如四之显现？第三，此外，如果未能认识到心性本自成佛，反而通过取舍和努力，次第经历道地，认为最终才能获得无上安乐，这也是被希求贪恋之病所困扰。因此，要舍弃这种希求和疑虑，放下一切作为和努力，安住于未加造作的自然状态，这样就能以恶势力来获取和获得那本初不变的安乐之义。为什么呢？因为佛果并非通过取舍和努力而新成就的，而是不寻觅、自然安住而毫不费力自然成就的。因此，舍弃希求、疑虑、否定和肯定的心，不要从他处寻求无上菩提的果位，而要在远离矫饰和改变的自性状态中，安住于平凡的自然状态，不要执着于任何心之所向，安住于无分别的平等性中。这是教诲。如《宝藏幻化》中所说：无上大菩提，非由造作而成，而是安住于无为而成。若有人为造作，犹如无知者造作海市蜃楼。非由寻觅而成，而是安住于不寻觅的平等性而成。第四，如果安住于未加造作的平凡状态，能成就什么呢？如果什么也不能成就，那么是否应该通过取舍和努力来成就佛果呢？对此，所谓佛，是指没有任何实体意义的
English
Even if one asserts that it is emptiness that does not appear, such ultimate truth and conventional truth are not different, but are of the nature of indivisible truth, one taste. And the so-called truth of one taste is merely expressed in words, and there is no real existence, so the assertion that it is the truth of one taste is actually a delusion. The Dharmakaya Kunjed Gyalpo, even I, am only confused. This reveals the true essence that is free from all speech and thought. As it is also said in the nomenclature vehicle: If unborn is the truth of one taste, some say it is the four truths. If you dwell in the heart of enlightenment, even one truth is not seen, how can it be like the appearance of four? Third, furthermore, if one does not realize that the nature of mind is primordially enlightened, but instead goes through the stages of the path through acceptance and rejection and effort, thinking that one will finally obtain unsurpassed bliss, this is also afflicted by the disease of desire and attachment. Therefore, without such desires of hope and doubt, abandon all actions and efforts, and abide in the natural state of non-contrivance, so that the meaning of primordial and unchanging bliss can be taken and obtained by evil forces. Why? Because the fruit of Buddhahood is not newly achieved through acceptance and rejection and effort, but is effortlessly and spontaneously accomplished by not seeking and naturally abiding. Therefore, abandon the mind of hope, doubt, negation, and affirmation, and do not seek the fruit of unsurpassed enlightenment from elsewhere, but abide in the ordinary natural state in the state of self-nature free from artificiality and change, and do not cling to anything that the mind is directed towards, but abide in non-conceptual equality. This is the instruction. As it is said in the Treasury of Illusions: The great unsurpassed enlightenment is not accomplished by contrivance, but is accomplished by abiding in non-contrivance. If someone contrives, it is like an ignorant person contriving a mirage. It is not accomplished by seeking, but is accomplished by abiding in the equality of not seeking. Fourth, if one abides in the ordinary state of non-contrivance, what will be accomplished? If nothing can be accomplished, then should one accomplish the fruit of Buddhahood through acceptance and rejection and effort? To this, the so-called Buddha refers to the fact that there is no substantial meaning of
Chinese
我，一切的作者，不会指出仅仅用名称来命名的这个“佛”是真实存在或究竟存在的。为什么呢？因为任何人如果看到有“佛”这样的美好果实可以获得而去寻求，他就无法从法性、离戏的真如界中找到佛，因此，不要认为“佛”可以从他处获得，而要认识到自心无为的意义就是任运成就的原始佛。如《甘露精髓》中所说：“知晓自己是佛，你无需修成佛。知晓心性是法身，无需从他处寻找法身。寻找也无法在数百万劫中寻得。”正如所说的那样。那么，如果自心是佛，为什么“佛”仅仅变成一个名称的别称呢？如果进一步考察和分析自心自生的智慧，就会发现没有任何实有可以成立，因此仅仅是名称的表达，或者说是如虚空般的空性。然而，如果不加改造地保持原样，也不是什么都没有的断灭状态，而是自心本初就具有光明、任运成就的伟大自性。同样，心性的本质虽然不显现为可以确定的事物，因此是空性的，但自心未被造作，以大乐菩提心遍布于轮回和涅槃的一切处。如《龙钦饶绛》中所说：“没有佛，因此也没有佛的名。将导师命名为佛是错误的。在真实的意义上，没有佛和众生。自明不居于空性，安住于大乐之地。由于没有执持者，所以是空性。一切佛的尊主，应在自己的觉性中认识。这自显觉性的国王，存在于一切之中，但一切都未证悟。这自显觉性的明灯，显现于一切，但难以明了。”第五，那么，遍布轮回和涅槃的大、超越思维、自生的智慧，本初就是佛的那个是什么呢？意识的本质就是现在未停止的显现，这就是它。如《法界宝藏》中所说：“法身不变，无处不在，遍及一切，内外器情显现受用
English
I, the maker of all, do not point out that this 'Buddha,' which is merely designated by name, exists truly or ultimately. Why? Because anyone who sees that there is a good fruit called 'Buddha' to be obtained and seeks it will not find a Buddha from the Dharmata, the sphere of Suchness free from elaboration. Therefore, do not think that 'Buddha' can be obtained from elsewhere, but recognize that the meaning of your own unmade mind is the spontaneously accomplished primordial Buddha. As it is said in 'Essence of Nectar': 'Knowing yourself to be a Buddha, you do not need to become a Buddha. Knowing that the nature of mind is the Dharmakaya, do not seek the Dharmakaya from elsewhere. Even if you search for hundreds of millions of kalpas, you will not find it.' As it is said. So, if one's own mind is Buddha, how does 'Buddha' become merely a synonym for a name? If you further examine and analyze the self-born wisdom of your own mind, you will find that nothing real can be established. Therefore, it is merely an expression of name, or it is like the emptiness of space. However, if left uncorrected, it is not a state of annihilation where nothing exists, but one's own mind is inherently the nature of luminosity and great spontaneous accomplishment. Similarly, although the essence of mind does not appear as something that can be identified, and is therefore emptiness, one's own mind is unconditioned and pervades all of samsara and nirvana with the great bliss Bodhicitta. As Longchen Rabjam said: 'There is no Buddha, therefore there is no name of Buddha. It is a mistake to name the teacher Buddha. In the true sense, there are no Buddhas and sentient beings. Self-awareness does not dwell in emptiness, it abides in the land of great bliss. Because there is no holder, it is emptiness. The lord of all Buddhas should be recognized in one's own awareness. This self-appearing king of awareness exists in all, but all are not realized. This self-appearing lamp of awareness appears to all, but is difficult to clarify.' Fifth, so what is that great, beyond thought, self-born wisdom that pervades samsara and nirvana, which is primordially Buddha? The essence of mind is this very present, uninterrupted appearance. As it is said in 'Treasury of Dharmadhatu': 'The Dharmakaya is unchanging, nowhere, all-pervading, the outer and inner vessel and essence, appearance and enjoyment.'
Chinese
圆满。 如影像般自显化身。 三身庄严无缺法， 一切显现为身语意之嬉戏。 如是所说，如此这般显现为外内情器的一切法，本来就未曾更换毫毛，未曾改变颜色般成佛了。然而，对于现在这显现本身并非成佛，认为必须通过努力才能最终成就佛果之位的那些执着于因果大乘道的人们，大成就者黑行尊者说： “本来就是佛陀， 还想成佛是错谬。” 如是所说，那些下乘的宗派，仅仅努力于断除、遮止、清净和加持灌顶等等的各种方法，实际上已经偏离了自心法性无为的意义。因此，将无勤任运成就的智慧遍在普贤王如来的境界安住在自己身边，却向远处寻求其他的果位，这是抛弃了无取舍造作之苦的本初安乐、不变之义，而承受希望、恐惧、努力修行的劳苦，没有比这更严重的耗损之病了，并且开示说如此寻求者本身将变得徒劳无益。 第六，如是自心本来就是法身任运大圆满的体性而成佛了，对于不需要任何造作，却不如此认识，反而以期望现在才成就佛陀之心，将分别念视为过患，不让心散乱到其他地方，一心专注于所缘的这种无分别禅定，实际上就像是执着于能取所取的分别念的束缚，执着于轮回的处所的橛子一般。全知嘉饶多吉说： “若以人为加工改造法性， 虽如虚空般无念亦为名相所蔽。 虽日夜禅修度日亦为束缚执着。 胜者说等同于禅天。” 如是所说，因此，心性本来就是法身普贤王如来的自性，禅修不能新获得什么，不禅修而散乱的缘故也不会失去什么变坏什么，丝毫没有。
English
Complete. Like a reflection, the self-arisen Nirmanakaya. The three bodies are adorned, without lacking Dharma, All phenomena arise as the play of body, speech, and mind. As it is said, all these phenomena that appear as outer and inner containers and contents are originally enlightened without changing a single hair or altering their color. However, those who cling to the path of the Great Vehicle of cause and effect, thinking that this present appearance is not enlightenment and that the fruit of Buddhahood must be attained through effort, are addressed by the great accomplished one, Krishnacharya, who said: "Being already a Buddha, to desire to become a Buddha is a mistake." As it is said, those lower vehicles, by merely striving with various methods such as abandoning, obstructing, purifying, and bestowing blessings and empowerments, deviate from the meaning of the effortless nature of one's own mind. Therefore, placing the intention of the all-pervading Samantabhadra, the spontaneously accomplished wisdom, near oneself, and seeking another fruit far away, is abandoning the original bliss, the unchanging meaning, free from the suffering of acceptance and rejection, and taking on the labor of hope, fear, effort, and accomplishment. There is no disease greater than this exhaustion, and it is taught that the seeker himself becomes meaningless in his labor. Sixth, since one's own mind is originally enlightened as the essence of the Dharmakaya, the spontaneously accomplished great perfection, there is no need for any effort. Not realizing this, but with the thought of achieving Buddhahood now, regarding conceptual thought as a fault, and without letting the mind wander elsewhere, meditating on non-conceptual samadhi by focusing single-pointedly on the object of focus, is actually like a stake that binds one to the realm of existence, clinging to the duality of grasper and grasped. As the all-knowing Garab Dorje said: "If one artificially modifies the nature of reality, Even though it is non-conceptual like space, it is veiled by signs. Even if one spends day and night meditating, it is still bondage and attachment. The Victorious Ones say it is equal to the gods of meditation." As it is said, therefore, since the nature of mind is originally the nature of the Dharmakaya Kunjed Gyalpo, meditation does not newly obtain anything, and not meditating does not cause one to lose anything or become worse due to distraction, not even a hair's breadth.