Chinese
据此，据说，显现诸佛身之游舞，乃是随所应化而以幻化的方式示现之事业。如《宝积经》云：自生法身大者，无别为一，无有丝毫减少而成就。从一中显现不同之所见，因此，自生光明大法身，见光明为火，乃是地狱痛苦之因；见不动为水，乃是寒冷痛苦之因；见化身阎罗，乃是大痛苦之因；见成办事业之引导者，反成夺命者；闻宣说佛法之音声，反成邪恶之声；听闻击打杀戮等之声音；所化众生见兵器利刃等；虽无一，然乃各别之显现。法身离戏大者，与觉性之智慧无别，见二者相合，乃见为贪欲。因见之习气而执着贪恋，乃是彼之同类业之果。外境之显现被遮蔽，故见为脓血；内境之显现被遮蔽，故从食物中生火；见自身为火焰女；因贪欲之故，显现为痛苦之因；体验同类化身之种种痛苦。如是等等所开示。第二，如是，从普作法身之界中，生起种种三身之游舞，乃是为应合所化众生各自之根器，而示现三乘之义。因此，对于具有“因果名相”之分别念者，以具有取舍勤作之乘而令其满足。对于超越一切因果取舍之具缘者，不依赖如是之境，不以希冀恐惧取舍之门而于因上勤作，不修持，亦不欲求获得果，对于彼者，则会生起无有取舍希冀之意乐任运成就，无有造作之义，以及法身大乐之自性无为任运成就。于《究竟藏》中云：自明此者，乃是证悟之瑜伽士，智慧精华成熟为佛法之宝藏，虚空广大，安乐于生起之道，证悟广大，安乐于成佛之道，诀窍广大，安乐于修行之道。三时
English
Accordingly, it is said that the activities of manifesting the play of the Buddha's body are shown in the manner of illusion according to what is to be tamed. As it is said in the Tantra of the Abundant Jewel: The great self-born Dharmakaya itself is indivisible, one, and formed without any decrease. Because different ways of seeing arise from one, the great self-born clear light Dharmakaya sees the clear light as fire, which is the cause of the suffering of hell. Seeing the unmoving as water is the cause of the suffering of cold. Seeing the emanation as Yama is the cause of great suffering. Seeing the guide who accomplishes the purpose as taking life in return. The sound of the teaching of the Dharma is the very sound of perversion. Sounds of striking, killing, cutting, and so on are heard. Beings to be tamed see weapons, razors, and so on. Although there is only one, it is a separate appearance. The great Dharmakaya, free from elaboration, and the wisdom of awareness are inseparable. Seeing these two as combined is seeing them as desires. Because of clinging to the habitual patterns of seeing, it is the result of karma of the same kind. Because the appearance of the outer is obscured, it is seen as pus and blood. Because the appearance of the inner is obscured, fire itself arises from food. Seeing the body itself as a flaming mouth. Because of the power of desire, the appearance is the cause of suffering. Experiencing various sufferings of similar emanations. As taught by these and others. Secondly, in this way, from the realm of the all-creating Dharmakaya, various plays of the three bodies arise, and the meaning of the three vehicles is also shown to be in accordance with the minds of the beings to be tamed. Therefore, those who have minds that are marked by cause and effect are satisfied by the vehicle of striving and accomplishing with acceptance and rejection. Those fortunate individuals who have transcended all causes, effects, acceptance, and rejection do not rely on such objects, and do not strive for causes through the gate of hope and fear, acceptance and rejection, and do not cultivate, and do not desire to obtain results. For them, the intention of spontaneity, free from effort, without acceptance or rejection, and the nature of the Dharmakaya, great bliss, will be naturally and spontaneously accomplished. In the Uttaratantra it says: The yogi who realizes this self-awareness ripens the essence of wisdom into a treasure of Dharma. The vastness of space is comfortable on the path of arising. The vastness of realization is comfortable on the path of Buddhahood. The vastness of the instructions is comfortable on the path of meditation. The three times.
Chinese
不变自明见之界，欲求自生功德故，因果不依赖他甚深，本来法性本智自生。虽处轮回不为垢所染，是故了悟意义即当下，现证法身故即是佛，如是说。第三，如上所示，自心觉性菩提心，此乃本来三身任运自成之自性，如今无需任何作为，一切意义诸法皆安住于本来如是之状态，而非通过修持地道等而更上一层楼。因此，无需新证得本来如是之本性，自生之智慧果，因为一切法皆从原始即已任运成就为法性如是之自性。且三世诸佛皆已成就，故云：本觉之王我，除此之外，不施以勤作修持之教言。如是，虽与虚空边际等同，然于离思之法性，思虑观察亦不动摇其境。于自然放松之禅定，心之散乱亦不起作用，如是教诫安住于不作之自然状态。第四，若以取舍勤作而寻觅修持，则所寻之禅定，无法成就本来即已成佛，不需勤作任运成就之果，且禅定之勤作修持，亦会落入取舍希冀之中，故教诫不作希冀与勤作。龙钦饶绛云：思维禅定等，遮蔽佛身。若修持则非禅定，不成佛，修则成勤作。不舍轮回，舍则不成佛。佛不在他处，乃觉性也。轮回不在他处，乃自心也。有为善不作，作则成束缚之因。如是说。然为断除对修持勤作过于执着之大圆满之歧途，故说无修，
English
The sphere of unchanging self-awareness view, for the sake of qualities arising from oneself, the depth of cause and effect not depending on others, from the beginning, the self-arisen nature of Dharma and wisdom. Even abiding in samsara, it is not stained by obscurations, therefore, realizing the meaning, right now, manifesting the Dharmakaya, one is a Buddha, as it is said. Thirdly, as shown above, the self-nature of one's own mind, the awareness of Bodhicitta, is from the beginning the self-perfected nature of the three Kayas, and now there is no need for any action or effort, and all meanings and dharmas abide in the state of being as they are from the beginning, and it is not possible to move from higher to higher by practicing the Bhumis and Paths. Therefore, there is no need to newly accomplish a result in that self-arisen wisdom of the way things are from the beginning, because all dharmas are spontaneously accomplished from the beginning as the nature of suchness of Dharma. And since all the Buddhas of the three times have already been accomplished, it is said: "The All-Creating King, I, do not bestow teachings to strive and accomplish other than that." Thus, although it is equal to the limit of space, in the Dharma nature free from thought, thinking and examining does not move its realm. In the naturally relaxed Samadhi, the scattering and gathering of the mind does not work, as it is advised to abide in the natural state of non-doing. Fourthly, if one seeks and practices with effort of acceptance and rejection, then the Samadhi to be sought will not accomplish the result of being enlightened from the beginning, without effort, spontaneously accomplished, and moreover, the effort of practicing Samadhi will be great within acceptance and rejection of hope and fear, therefore, it is advised not to do hope and fear and effort. Longchen Rabjam said: "Thinking, Samadhi, etc., obscure the Buddha's body. If one meditates and practices, it is not Samadhi. One does not become a Buddha, if one practices, it becomes effort. One does not abandon samsara, if one abandons, one does not become a Buddha. Buddha is not elsewhere, it is awareness. Samsara is not elsewhere, it is one's own mind. Do not do conditioned virtue, if one does, it becomes the cause of bondage." As it is said. However, in order to cut off the wrong path of Dzogchen, which is too attached to meditation and practice, it is said to be without meditation,
Chinese
也不是视为过失而舍弃，而是指那些证悟了正确实相的瑜伽士们，即使修习也不会成为束缚，因为他们已经脱离了能束缚和所束缚的执念，就像用幻化的绳索无法束缚幻化的大象一样。即使不修习也不会散乱，因为所有显现都已经解脱为无根无基，就像在海市蜃楼的水中不需要水渠一样，所以无论怎么做都不会有冲突。如《深奥究竟》中所说：大圆满的歧途在于执着，因此无需修习。如果彻底证悟了无修的智慧，即使修习也没有过失，如同法界的虚空。因为无修，满足了一切期望。虽然遍及一切，没有不圆满之处，但若未遇到窍诀，则难以证悟。以及，前文中说：阿底的见解没有偏颇，即使观察也没有过失，是自生游舞。不观察也没有过失，相状自然解脱于本位。无二的见解是自生游舞。舍弃分别见解好坏的纽带。我的禅修没有目标，即使修习也没有过失，是自生游舞。不修习也没有过失，相状自然解脱于本位。自解脱无二的自生禅修，解开了特意寻求禅修的纽带。等等经文所说的那样。第五，唉，大菩萨，因为像这样通过修习和努力无法成就的缘故，所以并非一切造作者我之三身导师所调伏的所化有情，以及通过分别念思虑和修习的禅定次第，以及对所化有情之界无勤任运流出的各种光芒，以及无我、无生、离戏等各个乘的见解之境，无论执着于什么，昆吉般若菩提心的自性法性，都比以前更好，没有丝毫动摇。因此，即使以行为之业在劫的时间里修持，也无法成就任何事业。思虑和修习的禅定，因为不住于法性之义，所以会消逝。因为没有流溢的境，所以慈悲的光芒也会平息。看待其他
English
It is not to be regarded as a fault and abandoned, but rather it refers to those yogis who have realized the correct reality, even if they practice, it will not become a bondage, because they have separated from the mind of the binder and the bound, just like a magical rope cannot bind a magical elephant. Even if you don't practice, you won't be distracted, because all appearances have been liberated as rootless and baseless, just like you don't need a canal in the water of a mirage, so no matter what you do, there will be no conflict. As it is said in "Profound Perfection": The wrong path of Dzogchen lies in attachment, so there is no need to practice. If you thoroughly realize the wisdom of non-practice, even if you practice, there is no fault, like the sky of the Dharma realm. Because of non-practice, all expectations are fulfilled. Although it pervades everything, there is nothing that is not complete, but if you do not encounter the key instructions, it is difficult to realize. And, it is said in the previous text: Ati's view is without bias, even if you look at it, there is no fault, it is self-born play. There is no fault in not looking, the characteristics are naturally liberated in their own place. The non-dual view is self-born play. Abandon the bond of distinguishing between good and bad views. My meditation has no object, even if I practice, there is no fault, it is self-born play. There is no fault in not practicing, the characteristics are naturally liberated in their own place. The self-liberated non-dual self-born meditation, unties the bond of deliberately seeking meditation. And so on, as stated in the scriptures. Fifth, alas, great Bodhisattva, because of the reason that it cannot be achieved through practice and effort, therefore, not all the sentient beings to be tamed who are tamed by the three-body teachers who are not the creators themselves, and the order of samadhi that is thought and meditated through discrimination, and the various rays of light that effortlessly flow out of compassion for the realm of sentient beings to be tamed, and the objects of the views of each vehicle such as selflessness, non-birth, and freedom from elaboration, no matter what you cling to, the nature of the Kunji Bodhichitta, the Dharma nature, is better than before, without the slightest movement. Therefore, even if you practice with the karma of actions for kalpas, you will not be able to accomplish any activities. The samadhi of thinking and meditating will disappear because it does not abide in the meaning of Dharma nature. Because there is no object to flow out, the rays of compassion will also subside. Looking at others
Chinese
显示了通过寻找也无法实现。因此，即使不寻找自性，也自然成就三身的方式。一切显现轮回涅槃都融入于心的游戏的方式。心的自性在任何地方都不可指定，因此超越了言说、思考和表达。第一部分是： 唉，大菩萨，谛听！从我，普作金刚（Kunjed Gyalpo）所生的导师三身，向各自的眷属开示了外、内、密三种乘，这只是具有因果、勤作的道，而三位导师，即这三者本身，没有开示不需勤作、自然成就的教言。而我，普作金刚的殊胜大圆满乘，在此开示了远离戏论之理，如同虚空般的心性，通过希望、恐惧、努力来寻找，也不会比以前更加成就，我没有在无为阿底瑜伽的教言中如此开示，因为对于本来就是佛、自生、非造作的自性，任何作为和努力都是无效的。第二部分是： 唉，大菩萨，谛听！不要从我，普作金刚的菩提心，空明无碍的智慧之外去寻找，自然成就的果是什么呢？那就是成为过去、现在、未来三世诸佛的心髓或自性，安住于觉性三身的自性之中。那是什么呢？就像这样，菩提心，我的自性，本初空性，无为，安住于真如的体性之中，这就是成就为离戏法身。我的体性，显现而无自性，光明而无执着，不生不灭，超越有无之边，安住于无为本然的体性之中，这就是自明显现报身。我的大悲无有阻碍，显现为任运自成、无有分别的大光明，这就是无定任运化身。这显示了基位安住自生的智慧三身。如《宝性论》中所说： 基础之时一切法，皆已圆满。 法身自性离戏故，法身自性即圆满。 觉性光明无阻碍，报身圆满。 自力显现任何相，化身圆满。 如是说。