English
Since the nature of Buddhahood is not attained, it is not changed by causes and conditions. Since that is not, there is also no place of attachment arising from the hope of attaining it, because it has not become its object. Similarly, the object to be grasped and realized, called the Dharmadhatu, is not other than that, and the nature of mind to be attained, the state of Dharmakaya, is also not other than that self-arisen wisdom. However, those of the characteristic Bodhisattva Vehicle believe that by directly seeing the object Dharmadhatu with the wisdom of realizing the duality of subjectless and objectless, they gradually traverse the ten bhumis and newly attain the state of Buddhahood as a result. Therefore, they always meditate on the meaning of selflessness as its cause, because they are not free from attachment to the taste of meditation and the desire to attain happiness. Therefore, it is said that such a person will not give rise to the meaning of realizing the equality of samsara and nirvana. As it is said in the Great Garuda: "The ten bhumis reach the end, clinging to the grasper and the grasped. Even in that, one does not abide, separated from the place of abiding. Those who think of the pathless as the path go astray. Fearing to attain the result, they do not see the meaning. Approaching the true limit, they are separated from the object. Likewise, desiring the Dharmadhatu, they do not find happiness. Abandoning desirable qualities and afflictions, they do not awaken to enlightenment. Turning their backs on samsara, they do not completely transcend suffering. The path of the bhumis and paramitas is endless and boundless." Thus it is said. Fourth, in the Kriya of the three outer tantra classes of the Mantra Vehicle, one regards oneself and the wisdom deity as different in good and bad, and meditates in the manner of a master and servant, believing that the result is attained by relying on the deity. However, the Dharmakaya, the single bindu, the awareness Bodhicitta, pervades all phenomena of samsara and nirvana equally without accepting or rejecting good or bad, and remains without change. Therefore, there is no other wisdom deity who bestows and adds a superior common accomplishment. As it is said in the Lamp Illuminating Light: "Accomplishment is primordially pure, originally clear, beyond mind. Non-existent, beyond thought, self-accomplished. It is not given by the deity, nor is it obtained from another." Thus it is said. Therefore, the Dharmata Bodhicitta, like the realm of space, is endless and inexhaustible, pervading all of samsara and nirvana, and all arises from its expanse.
English
Because there is nowhere else to go, wanting to go to the state of Buddhahood, no matter how much effort is put into meditation, it is impossible to diminish and exhaust the impure, deluded aspects of the Dharmadhatu Bodhicitta, and it is impossible to increase and fill with more virtues than before. Therefore, it deviates from the path of Atiyoga, which is free from effort. In the "Treasure Key," it says: "The nature of reality is like the sky; wanting to reach it by traveling is like a great garuda searching for the edge of the sky. Wanting to attain the fruit by traveling is like propping up the sky with a pole. Traveling on the ground and the path does not accord with the meaning of non-action." Thus it is said. Fifth, by relying on the path of duality that accords with the expedient view, yoga, and action (Sanskrit Devanagari: क्रिया, Sanskrit Romanization: kriyā, Chinese literal meaning: action), contemplating the view that the Dharmadhatu is the play of all extremes, the pure nature of the deities, wanting to attain the fruit of the four lineages of Vajradhara through the special experience of Samadhi, or through the exalted way, there is also no going to a state beyond the previous one or another state of Buddhahood. Because the self-arisen wisdom of mind itself is originally enlightened as the essence of the five great elements, there is no difference whatsoever between sentient beings and Buddhas in the particularly sublime realm; it abides as it is from the beginning. As Gyaltsab Rinpoche said: "As it was before, so it is later; it is the unchanging nature of reality." Thus it is said. Sixth, the yogi hopes to see the miraculous display of the ultimate, signless power, or the mandala of the all-creating Vajradhatu, or a wondrous pure land densely arranged with the five families. With this mindset, he merges the self-vow being into the deity wisdom being, like water merging into water, inseparably, and makes effort in meditation. This is also a mistake. Because Atiyoga considers the object of meditation, the deity, and the subject, the mind that meditates, to be non-dual, realizing that Bodhicitta has only one nature, and there is nothing else besides, therefore, one does not meditate on anything. For Bodhicitta, one does not fixate on any elaborations of signs, therefore, there is also no new, wonderful fruit to be seen. Like this, not seeing anything is the supreme seeing, therefore, it is said to be the all-knowing eye. In the "Ten Sutras," it says: "Unobstructed wisdom is, thinking"
Chinese
远离一切戏论。自然不动之昏昧，安住于禅定之王。禅定智慧现量眼，见而离于所缘境。名为一切智之眼。如是说。如是所见能见俱离之自生智慧，其无境自明之体性本自安住，不应依于何等导师之语而听闻。何以故？以其远离一切言词戏论之故。是故菩提心离于言思表达，于彼幻相之自性，世俗之法与自性之法皆不成立，胜义空性二者无有异体成立。如是，或善法与非善法等一切二法，恒常融于无二平等性中，以其无别相同之故。如瑜伽士之所欲，所谓胜义无相之法，较之世俗幻相之显现，更超胜之所证境，实际上莫说成立，仅仅以言词宣说亦无有。如《十经》云：导师之语词，若于道中见彼入，入于证悟道如逐阳焰。真实道即此，不可用言词文字表示。指示真实此者，金刚萨埵我亦迷。清净与不清净，本自无二融且同，于心性一切之处。如是。第七，如是，从玛哈瑜伽之道，将世俗错乱之显现，八识聚及其对境视为所净治，以彼之对治，观想外器世界清净为宫殿，内情众生清净为三座本尊之坛城，如是修持菩提道，彼亦是分别念之修法，故亦不能以此获得无分别平等性之果。何以故？以所证之法界，不仅离于一切言思表达，能证之自生智慧亦离于以分别念思虑及以言词之路表达之边际，且无有能所二取，本自即为大本体而证悟
English
It is free from all elaborations. That naturally unmoving obscurity abides as the king of samādhi. The eye of manifest wisdom of samādhi, seeing, is free from the object of focus. It is called the eye of omniscience. Thus it is said. Such naturally arising wisdom of the state of being free from the seen and the seer, whose nature of objectless self-illumination is primordially abiding, should not be heard based on the words of any teacher. Why? Because it is free from all verbal fabrications. Therefore, the mind of enlightenment, being free from speech, thought, and expression, in that nature of illusory appearance, neither the conventional dharma nor the dharma of characteristics is established, and the two, ultimate emptiness, are not established as different entities. Thus, or all dualistic dharmas such as virtuous dharma and non-virtuous dharma, are always mixed and inseparable in non-dual equality, because they are equal without distinction. As desired by the yogis, the so-called ultimate, signless dharma, the knowable, is said to be not even in mere words, let alone established in reality, as a state to be realized that is superior to this appearance that appears as a conventional illusion. As it is said in the Ten Sutras: "The words of the Teacher's teachings, to see them enter the path, entering the path of realization is like chasing mirages. The true path is this, it cannot be indicated by words and letters. The one who shows this true one, Vajrasattva, even I am confused. Purity and impurity, from the beginning, are non-dual, mixed and the same, in the place of all mind-nature." Thus it is. Seventh, thus, from the path of Mahāyoga, considering the conventional, deluded appearance, the eight aggregates together with their objects, as what is to be purified, as an antidote to that, meditating on the outer container world as a pure palace and the inner content sentient beings as a pure mandala of deities of the three seats, thus practicing the path of enlightenment, that too is a meditation of conceptual thought, so the fruit of non-conceptual equality is not obtained even by that. Why? Because not only is the dharmadhātu to be realized free from all speech, thought, and expression, but also the self-arisen wisdom that realizes is free from all extremes of thinking with the mind and expressing through the path of words, and without the duality of object and subject, it is primordially awakened as the great essence.
Chinese
处于圆满自性，对一切众生而言，安住于自明觉性的显现之境。譬如，将影子误认为真实的形体，这种错觉与事实不符，因此无法执持为形体的自性。同样，对于无念大平等、无勤任运的智慧，产生勤作修持的念头，这与无为大圆满的意义相悖。正如经中所说： “错谬所成的菩提道， 通过证悟无法获得果。 任运不生因缘的心性， 言语无法表达，远离边际。 本来远离造作寻觅的自性， 自明觉性自然安住，无需寻觅。” “如影子所现之形体， 从不思议之智慧中，生起分别念而已。” 以及《决定义总集》中说： “现在再听总集之精华， 其意义是道路的次第： 进入方便与智慧之门后， 修持三摩地的本尊， 如同将影子转变为形体。” 第八点是：如此，显现世间轮回涅槃的一切法，本来从未存在，安住于无基无根的状态。然而，它并非一无所有，如同断灭一般，而是无的精华，显现不灭，或者说能够显现。如此显现之时，其精华仅仅是自生智慧的妙用，而没有成立为不净有相之法，因此安住于空性之中。《深奥究竟》中说： “轮回涅槃超越言词之智慧， 形色及感官所及之处， 佛陀亦未曾开示与诠释。 难以诠释与测度的自心之义， 超越有无中道的菩提， 无实有于心中忆念之智慧， 普贤王如来亦不见观之胜。” 如是所说。然而，并非仅仅是空性，而是显空无二，因此安住于远离一切言语戏论之境，本体不可捉摸，如同虚空的自性一般。之后，随行瑜伽阿努瑜伽者们，依赖于随顺贪执的道路，期望现在才生起乐空双运的智慧。
English
Being in the nature of fullness, for all beings, it abides in the manifest realm of self-awareness. For example, the thought that mistakes a shadow for a real form is inconsistent with reality, so it cannot be held as the nature of form. Similarly, the thought of effortful practice arising in relation to the effortless, spontaneously arising wisdom of great equality is contrary to the meaning of effortless Great Perfection. As it says in that very text: "The path of enlightenment that has become deluded, By realization, no fruit is obtained. The nature of mind, spontaneously arising, not produced by causes and conditions, Cannot be expressed by words, free from extremes. From the beginning, the nature is free from action and seeking, Self-awareness naturally abides, without seeking." "Like the form arising from a shadow, From non-conceptual wisdom, conceptual thought merely arises." And in the Definitive Meaning Collection: "Now listen again to the essence of the collection, Its meaning is the order of the path: After entering the gate of means and wisdom, Meditating on the deities of the three samadhis, It is like transforming a shadow into a form." The eighth point is: Thus, all phenomena of samsara and nirvana, which appear, have never existed from the beginning, abiding in a state of baselessness and rootlessness. However, it is not like utter nothingness, like annihilation, but rather the essence of nothingness, the appearance arises unceasingly, or it can appear. And at the time of such appearance, its essence is merely the play of spontaneously arising wisdom, without being established as impure, characterized phenomena, therefore it abides in emptiness. In the Profound Completion, it says: "The wisdom that transcends the words of samsara and nirvana, Form and color, the realm of the senses, The Buddha himself has not shown or symbolized. The meaning of one's own mind, difficult to symbolize and examine, The enlightenment that transcends the middle way of existence and non-existence, The wisdom of remembering the unreal in the mind, Samantabhadra himself does not see the supreme of viewing." As it is said. However, it is not merely emptiness, but appearance and emptiness are inseparable, therefore it abides from the beginning in a realm free from all extremes of speech and elaboration, its essence is beyond grasping, like the nature of space. Afterwards, the followers of Anu Yoga, relying on the path of attachment, hope that the wisdom of bliss and emptiness arising together will now arise.