Chinese
因此，希望心性不向外散乱，一心安住于三摩地中的想法，仅仅是欺骗者。如《顶峰忽生》中所说：“以无分别对治分别念，以不分别的欲望产生大分别。法界本身超越不分别的边际，分别和不分别都是言辞的尽头。”就像这样。因此，所有这些取舍、勤作，都被因果论者视为逐渐引导至大乘道的方便之语。第七，像这样，一切法本来就与改造、扬弃、取舍无关，是本解脱法身的自性，对此宣说无散乱、无迷失之义的无为大圆满之语，是所有下乘取舍、勤作者的对治，犹如摧毁一切分别念黑暗的虚空光明之日。即便如此，对于宣说因果取舍之道的导师和眷属们来说，如果宣说我——普作王超越因果勤作之语，那么对于果从因生的道理来说，此道就是颠倒的。因此，对于自性大圆满之法，安立因果，并诽谤此道非正道，所以不应宣说。如《大鹏》中所说：“细致行持恶见的下劣乘之相，行持十地十度之道，因果任运成就，平等性为胜道，本解脱平等安住，寂灭增损之，若见此本无为之义，则不能进入，因此而恐惧，不浪费，不一起交往。”就像这样。第八，任何希求获得佛果的瑜伽士，如果具有修持无分别一心三摩地的想法，因为他怀有希求修持三摩地的期望和疑虑，所以他不会获得未作修饰、本然安住的殊胜瑜伽之道，因此被舍弃。心性自生之智慧，没有丝毫改造，安住于未作修饰的真实状态，这是轮回涅槃一切法的法性，即如实觉性菩提心的无谬实相。因此，这样的法性
English
Therefore, the thought of hoping that the mind will not be distracted elsewhere and will remain single-pointedly in samadhi is merely a deceiver. As it is said in 'The Peak That Arises Suddenly': 'Non-conceptuality is the antidote to conceptual thought; the desire for non-conceptuality is a great conceptuality. The nature of reality itself transcends the limits of non-conceptuality; both conceptuality and non-conceptuality are the end of words.' It is like that. Therefore, all such taking and rejecting, effort and striving, are shown by the teachers of cause and effect as merely expedient words to gradually guide one to the path of the Great Vehicle. Seventh, in this way, all phenomena are originally free from alteration, rejection, and acceptance, and are the nature of the Dharmakaya of original liberation. The teaching of the Great Perfection, which shows the meaning of being without distraction and without loss, is the antidote to all those of the lower vehicles who engage in taking and rejecting, effort and striving. It is like the sun of clear space that destroys all the darkness of conceptual thought from its roots. Even so, if this teaching of the All-Creating King, which transcends cause and effect, action and effort, is taught to the teachers and retinues who teach the path of cause and effect, taking and rejecting, then, with respect to the fact that the result arises from the cause, this path is inverted. Therefore, because it ascribes cause and effect to the Dharma of the Great Perfection of Self-Nature and accuses the path of not being correct, it should not be taught. As it is said in 'The Great Garuda': 'The sign of the inferior vehicle is to practice evil views meticulously, to practice the path of the ten bhumis and the ten paramitas. The spontaneously accomplished cause and effect, the equality of suchness, is the supreme path. Original liberation, equal abiding, pacifies addition and subtraction. If one sees the meaning of this originally unmade, one cannot enter, and having become frightened by it, one does not waste it, and does not associate with it.' It is like that. Eighth, whoever is a yogi who desires to attain Buddhahood, if he has the thought of meditating on non-conceptual, single-pointed samadhi, because he has hope and doubt in wanting to meditate on samadhi, he will not attain the path of the unadorned, naturally abiding, supreme yoga, and therefore it is abandoned. The self-born wisdom of the mind, without even a hair's breadth of alteration, abiding in the unadorned, genuine state, is the nature of all phenomena of samsara and nirvana, the unmistaken reality of suchness awareness, the Bodhicitta. Therefore, such a nature of reality
Chinese
因此，从这个离戏、自生、非造作的智慧之外，并没有一个叫做佛的东西存在，所以佛这个名称只是一个假名而已。所谓的法性自生智慧，也不是在别处，而是指安住于自己心性光明空性、无执大乐的这种状态。一切显现的诸法，都圆满无二地融入于心性自生智慧的界中，并且不舍自解，因此安住于三界完全解脱的大乐之中。如《龙钦饶绛》中所说：一中圆满一切，不舍自解于本位。佛陀之身与众生烦恼之躯，一切显现皆是智慧之庄严。五毒烦恼即是智慧甘露，轮回险境引向菩提道。三时三身彻底融入界中，断绝生死根源，三界彻底解脱。能取所取二取以及一切行为显现，皆是自于自身执取，自于自身运用，根本在于菩提觉性界中解脱。自生觉性本初即是法身，三世诸佛亦是其身。因此，这个未被改造的自心，就被称为佛陀的法身，而未被改造的自性觉性菩提心，本来就没有生，并且没有任何因缘可以改造，是自生非造作的。因此，对于这种无生如虚空般的意义，是无法寻找和修证的，如果寻找和修证，那么无为的意义就无法成就，所以被教导安住于不改造的平等性中。因此，像这样不需要丝毫的改造、转变、取舍，一切诸法都已在原始解脱的大乐中成佛，所以说无所作为，安逸自在，但这种说法是小乘有为之士所无法理解的，所以被说是阿底瑜伽大圆满瑜伽士们的不共特点。正如其所说：阿底不修，五毒恒时美。广阔大觉性，等同虚空意。无舍亦无得，明点唯一界。自地而解脱，无有证与未证。于无二中解脱之法性，下乘诸者不可能，乃是可能之法。如兔耳攀登岩石般轻松。
English
Therefore, apart from this wisdom that is free from elaboration, self-arisen, and unconditioned, there is no such thing as a Buddha. So the name Buddha is just a label. The so-called self-arisen wisdom of Dharma-nature is not elsewhere, but refers to this state of abiding in the clear, empty, non-grasping great bliss of one's own mind. All phenomena that appear are perfectly and non-dually integrated into the realm of the self-arisen wisdom of mind-essence, and without abandonment, they are self-liberated. Therefore, one abides in the great bliss of the complete liberation of the three realms. As it is said in the 《Longchen Rabjam》: In one, all is complete, without abandonment, self-liberated in its own place. The body of the Buddha and the body of sentient beings' afflictions, all that appears is the adornment of wisdom. The five poisons of affliction are the nectar of wisdom, the dangerous places of samsara are led to the path of Bodhi. The three bodies of the three times are completely integrated into the realm, cutting off the root of birth and death, the three realms are completely liberated. Grasping and the grasped, duality, and all actions and appearances, are all self-grasping and self-acting, the root is liberated in the realm of Bodhi awareness. Self-arisen awareness is primordially the Dharmakaya, the Buddhas of the three times are also its body. Therefore, this unaltered self-mind is said to be the Dharmakaya of the Buddha, and the unaltered nature of awareness, the mind of Bodhi, is primordially without birth, and cannot be altered by any cause or condition, it is self-arisen and unconditioned. Therefore, such a meaning of unborn, like the sky, cannot be sought or cultivated, and if sought and cultivated, the meaning of non-action will not be accomplished, so it is taught to abide in unaltered equality. Therefore, in this way, without needing the slightest alteration, transformation, acceptance, or rejection, all phenomena are already enlightened in the great bliss of primordial liberation, so it is said to be effortless and at ease, but this statement is not understood by those of the lesser vehicle who are striving, so it is said to be the unique characteristic of the Atiyoga Dzogchen yogis. As it says: Ati does not cultivate, the five poisons are always beautiful. The vast great awareness, the mind equal to space. There is no abandonment or attainment, the bindu is the only realm. Self-liberated in its own place, there is no realization or non-realization. The Dharma-nature of liberation in non-duality, is impossible for the lower vehicles, it is the Dharma of possibility. As easy as a rabbit's ear climbing a rock.
Chinese
那。其他生命不可能，唯独它才可能。觉性于无为之界解脱，这对于小乘勤奋者是不可能的。瑜伽士于等同虚空、无造作之界安乐。本初成佛的觉性无处不在，不可能在轮回中漂泊，本初之界已洞穿。如是说。第三，圆满自性显现之方式有二：显现之方式简要指示，以及法身、报身、化身三身之显现方式广说。第一是：奇哉，大菩萨谛听！如此，宣说不生、离戏论之自性，是法身；无碍、明净、广大的体性，是报身；无定、显现任何事物之大悲，是化身；这三种示现者，一切法不生、离戏论，示现法身唯一明点的法，是一个乘；示现见行二者自性的法，是二个乘；为了调伏所化，与上、中、下三种根器的智慧相符而开示的法，是三种乘。作为这三种乘的示现者，我，普作王，已经显现并开示。第二是：彼亦然，普作菩提心我乃是胜者三身之示现者，一切之生处。如何从我之中显现三身示现者呢？从示现者普作我的三种自性中，显现三身之示现者。如此，一切法之实相，自生之智慧，远离一切戏论，本初不生，喜悦于原始安住大圆满之义的示现者，于自显眷属之面前，从普作我的自性，远离能取所取二者之中，显现不可思议平等性之体性为法身。法身眷属之会众，与示现者本身无有分离，乃是智慧自显之体性。于此，圆满之法，本初不生，于平等性之界中，一切法无有分别，安住于唯一明点之义，此乃是无余之乘，或一乘大圆满之自性。我的自性不生，从中，六聚之显现处一切无碍，恒常
English
That. It is impossible for other beings, only possible for it. Awareness is liberated in the realm of non-doing, which is impossible for Hinayana practitioners. Yogis are happy in the realm of equality with the sky, free from actions. The awareness of primordial enlightenment is nowhere, it is impossible to wander in samsara, the primordial realm is pierced. Thus it is said. Third, there are two ways to manifest the perfect nature: a brief indication of how to manifest it, and a detailed explanation of how to manifest the three kayas: Dharmakaya, Sambhogakaya, and Nirmanakaya. The first is: O great Bodhisattva, listen! Thus, the Dharmakaya is that which shows the unborn, nature free from elaboration; the Sambhogakaya is the essence of unobstructed, clear, and great purity; the Nirmanakaya is the compassion that appears in any way without certainty; these three kinds of teachers are: all dharmas are unborn, free from elaboration, the dharma that shows the Dharmakaya as a single thigle is one vehicle; the dharma that shows the nature of both view and conduct is two vehicles; the dharma that is taught in accordance with the intelligence of the three types of disciples, superior, intermediate, and inferior, is three vehicles. As the teacher of these three vehicles, I, Kunjed Gyalpo, have manifested and taught it. The second is: Moreover, Kunjed, the mind of enlightenment, I am the source of all the teachers of the three victorious kayas. How can the teachers of the three kayas be manifested from me? From the three natures of the teacher Kunjed, the teachers of the three kayas are manifested. Thus, the reality of all dharmas, the self-born wisdom, is free from all elaborations and primordially unborn, the teacher who rejoices in the meaning of the great perfection of the original state, in front of the self-appearing retinue, from the nature of Kunjed, free from the two, grasper and grasped, manifests the essence of inconceivable equality as the Dharmakaya. The assembly of the Dharmakaya retinue is not separated from the teacher himself, it is the essence of self-appearing wisdom. There, the perfect dharma, primordially unborn, in the realm of equality, all dharmas are without distinction, abiding in the meaning of a single thigle, this is the nature of the complete vehicle without remainder, or the one vehicle of great perfection. My nature is unborn, from which, all the objects of the six aggregates appear unceasingly, constantly
Chinese
对于那些不舍弃欲妙之相，以庄严而嬉戏受用的，获得清净之地的眷属众们，从我之自性光明分中，显现圆满报身，并为彼等显现自性之眷属，讲授深奥广大的见修行，此乃未曾成为一切所行之境，故宣说为二种不共乘，此乃普作我之游舞，是外光明游舞之自性显现。我之自性无生之力，显现不灭之分，生起大悲，为了以如其所应之方式调伏所化众生，而化现，并不费力地成办利生事业之化身，以及彼以四种眷属众，以无有执著之大悲，显现并宣说与因果取舍相符或相应的法，此乃化身之三种乘。第四，对此之道理广说有八：宣说自性一而显现一切法；从无二中，将执著于他者安立为下乘；虽对心性之义作诸多阐述和言说，然宣说未曾动摇于自性一；宣说心性无有勤作之义，故宣说伟大任运成就；心要圆满于自心，故三身任运而住；以宣说心性为法界，故宣说功德任运成就；以具足比喻、意义、理证三者，故宣说自心为佛；以宣说心性为如是性，故超离有无之增益。第一是：嗟！大菩萨，总而言之，所谓显现之教言，乃是说普作我之自性菩提心，从法界广大周遍之力中，如是依止轮涅一切法之显现，故称为显现之教言。彼亦是普作我之自性离戏法界之体性唯一而住，一切诸法从中显现之境或基，乃是显现为空明大悲三种体性，而从彼三种体性之力中，自生而显现之法是这样的：佛与众生，有情世间与器