Chinese
生起希求或意愿，是指：所有作为和努力都已脱离，本来就已成就的法性，自生智慧没有任何刺痛的感受，变成了大乐的体性，这不需要希求获得的心愿和努力，本来就自然存在于一切众生之中，虽然如此，却仍然一次又一次地无法获得。远离一切执著的自性，不是能取所取分别念的对境，为了让新的大乐智慧生起而努力，因为没有超出微细的勤作修持，所以与阿底大圆满相比，属于低劣的乘。像这样的一切下乘，都被离作大圆满的见解所压倒，如克朗钦绕绛所说：乘之顶峰阿底大圆满，如山王般成为一切之顶，如小山全部被压在下面一样。见修行乘成为一切之顶，阿努内外普贤虚空界，阿底大圆满普贤广阔界，以自声宣说，下乘融入界中。譬如具有三种力量的狮子，像压倒狐狸等猛兽一样。阿底自力觉性无处不在地显现，自解脱相，广阔的界限完全扩展，阿努等具有宗派偏见的乘，对境和有境的一切贪执都解脱于界中。同样，觉性迪拉无边际的界限，离作任运成就大圆满显现解脱，解脱与未解脱无二成为庄严。譬如飞禽之王大鹏金翅鸟，即使在胎中也压倒龙族，在蛋中羽翼已经长成，冲破蛋壳，以巨浪般的翅膀斩断虚空，其他飞禽怎么能相比呢？大鹏金翅鸟自己就是种族，安住在空中。阿底大圆满广阔普及，发出自声，压倒九乘，在普贤界中，道地的修习和行进都解脱。虽然在轮回的界限中身体的束缚没有解脱，但在远离险境的原始清净界中游荡。如是宣说。第二，这一切都被因果勤作的疾病所折磨，有三种情况：一是将所有执持为道的东西都显示为贪执；二是将所有努力都说成是轮回的因果；三是将无有显现为错乱的
English
The arising of yearning or desire refers to: the nature that is free from all actions and efforts, the self-arisen wisdom that is already accomplished, without any sensation of stinging pain, transformed into the essence of great bliss. This does not depend on the desire to obtain and effort, but naturally abides in all beings from the beginning. Although it is like that, it is still repeatedly impossible to obtain. The nature that is free from all attachments, not being the object of grasping and apprehending thoughts, striving for the sake of newly arising great bliss wisdom, because it does not exceed subtle diligence and practice, therefore, compared to Ati Dzogchen, it belongs to the inferior vehicles. All such lower vehicles are said to be overwhelmed by the view of actionless Great Perfection. As Longchen Rabjam said: The pinnacle of vehicles, Ati Great Perfection, like the king of mountains, becomes the peak of all, just as all the small mountains are pressed down below. The view, meditation, and vehicles become the peak of all, Anu inner and outer Kunsang space realms, Ati Great Perfection Kunsang vast realm, proclaiming its own sound, the inferior vehicles dissolve into the realm. For example, like a lion with three strengths, overwhelming foxes and other wild beasts. Ati's own strength, awareness, arises without location, signs self-liberate, the vast expanse completely expands, Anu and other vehicles with sectarian biases, all desires for objects and object-holders are liberated into the realm. Similarly, awareness, Tila, the boundless realm, actionless spontaneous accomplishment Great Perfection manifests liberation, liberation and non-liberation are inseparable as ornaments. For example, the king of birds, the great Garuda, even in the womb, overwhelms the Nagas, in the egg, the wings have grown to their full extent, breaking the eggshell, with wave-like wings cutting through space, how can other birds compare? The great Garuda itself is the lineage, abiding in the sky. Ati Great Perfection is vast and pervasive, emitting its own sound, overwhelming the nine vehicles, in the Kunsang realm, the practice and progress of the grounds and paths are liberated. Although in the realm of samsara the bonds of the body are not liberated, it wanders in the primordial pure realm far from danger. As it is said. Secondly, all of this is tormented by the disease of cause, effect, and effort, there are three situations: first, all that is held as the path is shown as attachment; second, all efforts are said to be the cause and effect of samsara; third, the non-existent is manifested as the confused.
Chinese
如同我一样，无法通过八种道来证悟的例子。第一，像这样，无论八种次第的道中的哪一种，如果不能证悟自住心性的智慧，并且还效仿以前的大仙佛陀们，通过禅定等方式学习道，想要获得前所未有的新成果，并执着于这种贪恋之心，那么，像这样的因果勤作之道，就会因为努力和奋斗的痛苦而一直被束缚，有变成“塔热”的危险，因此，如果不证悟因果无作的自性，而执着于这种因果取舍的八乘道，就无法获得一切智智的果位。如《乌龟根本续》中所说：寻求此者，勿从他处寻觅，若住于自而从他处寻觅，三劫之中寻觅亦不可得。何者诸佛未曾寻觅，如是众生寻觅亦不可得，不寻觅，一切皆住于自性中。安住于勤作道之补特伽罗，如银中炼金，亦不可得金。以象征之词语显示，则从道中退失，何时能成就此大圆满之义？如是说。第二，不仅如此，对于远离有无、常断等一切戏论的如实安住之法，如果执着于“就是这样”的念头，并进行禅修，那么这也是在禅修取舍疑虑的细微分别念，因此，分别念会再次增长，自己束缚自己，而不是大圆满阿底瑜伽的无造作本初禅修，并且伴随着想要证得大乐法身意之愿望，被贪恋的巨大心病所束缚。如《安乐微布》中所说：无可寻觅，故离禅修之语，超越言语，故无言说之名，本已成佛，故无观看之对境，心要菩提无所思。瑜伽士观看对境寻觅则失其义，不观不寻觅，即是彼义，于义不观，无观乃迷乱。
English
Like myself, an example of not being able to realize through the eight paths. First, like this, no matter which of the eight levels of paths, if one does not realize the wisdom of one's own abiding heart essence, and also imitates the great sages and Buddhas of the past, learning the path through meditation, etc., wanting to obtain a new result that has never existed before, and also holding on to this attachment, then, such a path of cause and effect effort will be constantly bound by the suffering of effort and striving, there is a danger of becoming "Tare," therefore, if one does not realize the nature of cause and effect non-action, and is attached to such cause and effect acceptance and rejection of the eight vehicles, one will not be able to obtain the state of omniscient wisdom. As it is said in the Root Tantra of the Turtle: Those who seek this, do not seek it from elsewhere, if one dwells in oneself and seeks it from elsewhere, one will not be able to find it even in three kalpas. What the Buddhas have not sought, likewise sentient beings cannot find it by seeking, not seeking, everything dwells in its own nature. Those who abide in the path of effort, like refining gold from silver, cannot obtain gold. Showing it with symbolic words, one loses from the path, when will one achieve the meaning of this Great Perfection? So it is said. Second, not only that, for the way of abiding as it is, which is free from all elaborations such as existence and non-existence, permanence and annihilation, if one clings to the thought of "it is like this" and meditates, then this is also meditating on the subtle discriminating thoughts of acceptance and rejection doubts, therefore, discriminating thoughts will increase again and again, binding oneself, instead of the uncreated original meditation of Dzogchen Atiyoga, and accompanied by the desire to attain the great bliss Dharmakaya mind, one is bound by the great heart disease of attachment. As it is said in the Subtle Arrangement of Bliss: Since it cannot be sought, it is free from the words of meditation, since it transcends words, there is no name for expression, since it is already enlightened, there is no object of viewing, the heart essence Bodhi has no thought. Yogis who view objects and seek lose their meaning, not viewing and not seeking, that is the meaning, not viewing the meaning, non-viewing is confusion.
Chinese
没有。追求任何伟大的安乐都是错误的。就像所说的那样，因此，对于贪恋的疾病，最好的对治方法就是，在原始清净普贤王如来的意境中，在法性广阔的虚空中，轮回与涅槃的一切法，都已从无根无基的自性中解脱，并且永不改变地安住于平等性中，无需取舍，无需努力，以自然本有的禅定大药来治疗。否则，有目标的道路只能将你抛向有形之境，因此，通往天界的因，以及具有取舍和执着的道路，只会让你被烦恼之病所控制。第三，菩提心的自性远离戏论，超越言语、思想和表达，本来就无法通过道路到达，然而，那些进入八乘道的人，却认为通过希望、恐惧和努力的道路可以到达涅槃的果位，这是没有任何成就的。例如，就像口渴的野兽将海市蜃楼误认为水，并追逐它一样，从其他地方获得证悟果位的处所是不存在的，因此，他们停留在三界中，陷入轮回的泥潭，无法从涅槃中解脱，并且将次第经历十地作为依赖，这也是一种遮蔽，因为它使人们无法看到无法通过道路到达的伟大菩提之境。正如大鹏金翅鸟所说：因为在无路之处进入道路，所以无法找到这条路。口渴的大象追逐海市蜃楼，即使经历无数劫，也极难找到。以及《十经》中说：因此，没有可以通行的道路，因为没有可以到达的地方。这条道路是所有人的大病。那些认为通过它可以到达涅槃的人，就像野兽将海市蜃楼误认为水并追逐它一样。因此，没有任何可以找到的地方。同样，无论如何行走，也无法从三界中解脱。次第经历十地，依赖于更高的境界，也会成为证悟大菩提的障碍。这样说的。第二，解释心性阿底瑜伽的见解，本来就安住于自身的方式。
English
There is not. It is a mistake to seek any great bliss. As it is said, therefore, the best antidote to the disease of craving is that, in the realm of the primordial purity of Samantabhadra, in the vast expanse of the dharmata, all phenomena of samsara and nirvana are liberated from their very beginning in the nature of being without foundation or root, and remain unmoving in equality, without acceptance or rejection, without any need for hope or fear, or effort, by healing with the great medicine of natural, innate contemplation. Otherwise, the path with a target only throws you into the realm of form, and therefore, the cause of going to the heavenly realms, and the path with acceptance and rejection and attachment, will only cause you to be seized by the disease of afflictions. Third, the nature of bodhicitta is free from elaboration, beyond speech, thought, and expression, and cannot be reached by the path, yet those who enter the eight vehicles think that by the path of hope, fear, and effort, they can reach the fruit of nirvana, which is not accomplished at all. For example, just as a thirsty deer mistakes a mirage for water and chases after it, there is no place to obtain the fruit of enlightenment from elsewhere, so they remain in the three realms, fall into the mire of samsara, and cannot emerge from nirvana, and relying on the gradual progression through the ten bhumis is also an obscuration, because it prevents one from seeing the great bodhi state that cannot be reached by the path. As the Great Garuda says: Because one enters the path where there is no path, one does not find this path. The thirsty elephant chasing a mirage, even if it goes through countless kalpas, is very difficult to find. And as the Ten Sutras say: Therefore, there is no path to travel, because there is no place to arrive. This path is a great disease for all people. Those who think that they can reach nirvana through it are like beasts mistaking a mirage for water and chasing after it. Therefore, there is no place to be found. Likewise, no matter how one travels, one cannot be liberated from the three realms. Gradually experiencing the ten bhumis, relying on higher and higher states, will also become an obstacle to the enlightenment of great bodhi. Thus it is said. Second, explaining how the view of Atiyoga, the nature of mind, is primordially inherent.
Chinese
有三种“帕拉”：根本任运成就，如珍宝般不需从他处寻求功德；无舍弃的意义，以自之觉性显现为善知识；不离其状态，本自安住于不可言说之法身自性中。第一种是：如此在无上大圆满道中，自生之智慧本身，无需矫正，直接认识自性，安住于自然状态中，无需像下乘法门那样勤作修持，一切地道无需经历，本自超越，因此被称为极迅速之智慧。那是远离一切言说、思虑、表达之实相，无造作俱生之智慧，无修持自然安住之禅定，本初离生灭之觉性，无勤作本自清净之法身，本解脱之见解。无边无际之众生，全部以无缘大悲心护佑，成为一切利益安乐之善源，无谬地显现大密阿底瑜伽之见解者，持明噶绕多杰和国王莲花生等一切殊胜善知识之心，从光明法身之大海中生出的一切珍宝中，如同特别超胜的如意宝自在王一般，心识分别念之执着和染污皆无，不依赖于通过修道等使其变得更好之境地，觉性自生之智慧，其自性中一切殊胜功德本自根本圆满任运成就，不依赖于其他因缘，觉性自生显现，一切愿望皆如意满足，因此，对于如此甚深口诀之善知识，劝诫要像顶髻之宝般依止。如彼（经）云：因此善知识乃一切功德之源，如珍宝般，于头顶顶礼。第二种是：若分析观察，心髓菩提心在任何戏论边都不成立，因此是本空离戏，如虚空般。若不分析，安住于自然状态，则自生大智慧之自性中，无碍显现，因此具有殊胜功德。