English
Because the nature of freedom from elaboration, self-awareness, and the appearance of phenomena as illusion, which is the nature of the three spontaneously accomplished, is manifest to all, therefore, the essence of bodhicitta is revealed. Therefore, there is no need to rely on the activities of abandoning, preventing, and practicing like the characteristic vehicle through new efforts, because ignorance has never existed in the nature of the Dharma-nature bodhicitta, so it is purified. Since wisdom increases impartially from the beginning, it is naturally enlightened. In this way, since one is enlightened from the beginning without effort, it is said to be inherently great as an antidote to overcoming the three vehicles of hearers, solitary realizers, and bodhisattvas, which is said to be the greatness of manifest enlightenment. Garab Dorje said: The Great Perfection self-doctrine is greatly manifestly enlightened, Abandoning obstacles, practicing the eight aggregates and objects, Self-awareness, freedom from elaboration, illusion, spontaneously accomplished, There dwelling, habitual tendencies, liberation, reality and signs, Ignorance, darkness dispelled, wisdom, impartiality increases, Inferior vehicles overcome, antidote extremely powerful. Fifth, similarly, revealing the essence of my self-mind, the all-creating one, the self-arisen wisdom, this is the essence or nature of all dharmas, so it is the self of all. Thus, while all dharmas are the nature of the great self, the Mahāyoga practitioners believe that it should be manifested by relying on the path of effort in the generation and completion stages, but for the Great Perfection, there is no need to do any effort, because all dharmas have already been freely transformed into the great self of self-arisen wisdom, so all the efforts of the lower stages are purified from the beginning or from the base, and the self-knowing wisdom increases impartially, therefore there is no effort. Therefore, it is said to be inherently great as an antidote to the vehicle with effort, which is said to be the greatness of becoming a Buddha in the great self. He himself said: Great Yoga, etc., of effort, Relying on other powers, overcoming antidotes are many, In the great self, oneself is inherently free, Evil rules, effort is purified, self-awareness, impartiality increases. Sixth, like this, revealing the wisdom of all dharmas, which are originally unborn and unceasing, free from elaboration, and self-arisen, this itself is
Chinese
虽然从一开始就脱离了能取所取的分别念而证得了佛果，但阿努瑜伽认为，法界是因，自生智慧是果，将二者视为因果无别的本体而进行修习和证悟。然而，大圆满认为，一切因缘果的法，从一开始就在法界中无别无二地证得了佛果，因此不需要做任何努力，执著于因果之相的分别念自然而然地消散，脱离了名相执著的智慧无偏地增长。像这样，因为不需要任何勤作和修习，所以成为了执著于因果勤作的宗派的对治，并且因为特别殊胜，所以说本来就伟大，这是指在法界中证得佛果的伟大。正如其所说：追随者等，也是因果的对治，因缘果法界一味故，不生不住灭，彼所欲证悟，全知相降伏，智慧增长也。第七，一切法的普作菩提心，我已将自己的本体确定无疑地显现出来，并显示出显现无灭，瑜伽瑜伽士等将此视为应取应舍的对境而努力。阿底瑜伽则以本来无取舍而证得佛果的自性，以譬喻、意义、表相三种方式确定地显示出来。如十部经中所说：一切诸法无余者，譬喻虚空即是彼，虚空行境皆超越，不可测度之差别故，虚空之譬喻极殊胜，意义即是法性也，法性之义无生中，出生之神变乃佛陀，意义即是法性彼即是，表相心性无灭是，无灭之菩提心，不灭之差别故，表相说为是大也。如是，法性菩提心的自性，从本初无生的状态中，显现为出生的神变，这所有显现世间的诸法，本来就是证悟的自性，这是所要证成的意义。而为了表示这意义的譬喻是，这些法在显现之时就
English
Although from the very beginning, one is liberated from all conceptualizations of grasping and being grasped, and attains Buddhahood, the Anuyoga school views the Dharmadhatu as the cause and self-arisen wisdom as the fruit, contemplating and realizing them as the essence of inseparable cause and effect. However, Dzogchen considers that all phenomena of cause, condition, and effect are primordially enlightened as one taste, inseparable in the Dharmadhatu. Therefore, it is believed that no effort is needed, and the conceptualizations that cling to the characteristics of cause and effect naturally dissolve on their own. Wisdom, free from clinging to characteristics, expands without partiality. Thus, since no effort or practice is required, it becomes the antidote to the vehicles that cling to cause, effect, effort, and practice. It is said to be inherently great because it is particularly superior, referring to the greatness of attaining Buddhahood in the Dharmadhatu. As it says: Followers and so on, also the antidote to cause and effect, because cause, condition, and effect, Dharmadhatu are of one taste, uncreated, un abiding, non-ceasing, that which they desire to awaken, omniscient characteristic subduing, wisdom increases. Seventh, the all-creating Bodhicitta of all phenomena, I have definitively manifested my own essence and shown the unceasing appearance. Yogic practitioners and others see this as an object to be accepted or rejected and strive for it. Atiyoga, on the other hand, definitively demonstrates the nature of being enlightened from the beginning without acceptance or rejection, through three aspects: example, meaning, and sign. As stated in the Ten Sutras: All phenomena without exception, the example is the sky, the sky transcends all realms of experience, because of the immeasurable difference, the example of the sky is extremely superior, the meaning is the Dharmata, the meaning of Dharmata is from the unborn, the miraculous birth is the Buddha, the meaning is that Dharmata, the sign is the mind itself, unceasing, the unceasing Bodhicitta, because of the difference of non-cessation, the sign is said to be great. Thus, the nature of Dharmata Bodhicitta, from the state of primordial non-arising, manifests as the miraculous display of arising. All these phenomena of appearance and existence are inherently the nature of enlightenment, which is the meaning to be proven. And the example that represents this meaning is that these phenomena, from the very moment of appearance,
Chinese
由于在无生的菩提心之体性中成佛，超越了心识的行境，以虚空的例子来象征性地显示，从菩提心的状态中无碍显现的一切力量显现，以本体离于执著的标志来确定，对于那些犹豫不决的人来说，由于一切法没有好坏，所以将显现为取舍之法的本身，显现地显示为成佛，因此，作为压倒取舍之乘的对治，非常殊胜，因此比它更殊胜，譬如虚空，确定为意义法性，确定为标志心性，以三者的理由，对于瑜伽行者来说，将显现为取舍二者，显示那本身成佛，因此，一切执著于取舍和是非之念都消散，平等性之义自然显现增长，这必定是成佛，或者是那本身成佛的伟大之处。如前所说：心识之瑜伽等具有取舍，作为压倒对治，一切皆是它，是非之方消散，平等性自然显现增长。如是说。增长的是：因为以上所说，所以显现为外内情器的一切法，都是普作菩提心我之无谬的自性，显现并显示那唯一性。如是之法性，是取舍之识所不能思，没有所缘之境，没有相之戏论，不能以譬喻象征，不是二俱之法，具有五种差别，因此，即使对下乘者显现，也不会显现，因此，法性如是之自性，胜过一切。十经中说：一切成佛之伟大，不可思议，无所缘，无戏论，不可象征，无聚集，应知五种相。如是说，一切法在法性如是性中成佛，如此这般，所谓彼者，是安住自生之智慧无谬之自性，所谓如是者，是那本身不为任何因缘勤作所改变之自性。窍诀根本摄义续中说：菩提心之体性，自性本来即清净，深奥之佛未曾作，聪慧之有情未曾改。
English
Since enlightenment is attained in the essence of unborn Bodhicitta, it transcends the realm of the mind, and is shown symbolically with the example of space. All the manifestations of power that arise unhindered from the state of Bodhicitta are ascertained by the sign of being free from grasping at an entity. For those who doubt, since all phenomena have no good or bad, the very phenomena that appear as acceptance and rejection are manifestly shown to be enlightened. Therefore, as an antidote that overwhelms the vehicles of acceptance and rejection, it is very great, and thus it is particularly superior to them. For example, certainty in space, certainty in the meaning of Dharmata, and certainty in the sign of mind itself, with the three reasons, for the yogis, that which appears as acceptance and rejection is shown to be enlightened. Therefore, all grasping at acceptance and rejection, and right and wrong, are pacified, and the meaning of equality naturally expands in clarity, which is definitely enlightenment, or the greatness of that itself being enlightened. As it was said before: "The yoga of the mind and so on has acceptance and rejection, as an overwhelming antidote, everything is it, the sides of right and wrong are pacified, and equality naturally expands in clarity." That is what was said. What expands is: Because of what was said above, all these phenomena that appear as the outer and inner world and its contents are the unmistaken nature of the all-creating Bodhicitta, and it is manifested and shown as that very nature. Such a Dharmata is not to be thought of by the mind of grasping, there is no object of focus, there is no proliferation of signs, it cannot be symbolized by examples, and it is not established as a dualistic phenomenon. It has five distinctions, so even if it is manifested to those of the lower vehicles, it will not appear. Therefore, the nature of Dharmata, suchness, is superior to all. In the Ten Sutras it is said: "The greatness of all enlightenment is also unthinkable, without object, without proliferation, cannot be symbolized, without aggregation, it should be known in five aspects." As it is said, all phenomena are enlightened in the Dharmata of suchness. Thus, that which is called "that" is the unmistaken nature of the naturally arising wisdom of reality, and that which is called "suchness" is the nature that is not changed by any cause, condition, effort, or accomplishment. In the Condensed Root Tantra of Instructions it is said: "It is the essence of Bodhicitta, its nature is primordially pure, the profound Buddha did not make it, the clever sentient beings did not alter it."
Chinese
如是说。所谓“ཉིད་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”是指将如是之实相本体认定为名称。如是之实相，其本性本身没有任何事物以自相成立，因此也不附加三世诸佛存在的说法。但也不是什么都没有的断灭，而是无碍自明大本体，可以显现为任何事物，因此也不会诽谤三界众生不存在，并且没有任何思虑分别，即对任何事物都没有执着，因此有无常断之边以及下乘视勤作修行为因果取舍的三种执着，都会无根而灭，觉性本体于不作意中自然明朗，为了向未见此景的愚昧者展示，一切法本自成佛。仅仅是安立为至高无上，实际上没有任何目标相的戏论，因此对于仅仅是推测就执着为究竟意义者，这是极大的压制对治，并且使之远离一切执着，因此我说没有成佛的伟大。导师嘎绕多吉说道：任运安住大乐胜义智慧殊胜，于三处修习自明本自成佛，从事物相的庸俗空性中解脱，为了向愚昧者展示实义而作表示，那也仅仅是词句，是压制究竟意义的伟大。如是，五大之中，第一个是说，显现为外内情器所知之法，不依赖任何因缘勤作，本自成佛，因此是所知之自性。法界与大本体二者，第一个是使一切戏论边际寂灭，第二个是显示如是了知之智慧无偏增长之自性，因此二者是体性。第四个是显示显现之法本身即是佛之本体，因此是定义。第五个是说，如是成佛也是因应所需而安立，实际上没有任何成立，从而扩展为远离一切目标相和心之戏论，即是修习。这五大使得有勤作的