English
There are three "Palas": The fundamental spontaneous accomplishment, like a jewel, does not need to seek merits from elsewhere; the meaning of non-abandonment, with one's own awareness appearing as a virtuous friend; not moving from that state, inherently abiding in the inexpressible nature of the Dharmakaya. The first is: Thus, in the path of Atiyoga, the self-arisen wisdom itself, without correction, directly recognizing its own nature, abiding in its natural state, without the need for any effort or practice like the lower vehicles, all grounds and paths are surpassed from the beginning, therefore it is called extremely swift wisdom. That is the reality that is free from all speech, thought, and expression, the uncorrected co-emergent wisdom, the meditation that naturally abides without cultivation, the awareness that is primordially free from arising and ceasing, the Dharmakaya that is pure from the beginning without effort, the view of original liberation. Limitless beings are protected by impartial compassion, becoming the source of all benefit and happiness, and the one who directly reveals the unerring view of the Great Secret Atiyoga, the heart of all the excellent and holy teachers, such as the Knowledge Holder Garab Dorje and King Padmakara, is like a wish-fulfilling jewel king that arises from the great ocean of the clear light Dharmakaya. Without the defilement of mental discrimination and attachment, and without depending on the state of becoming better through path practice, etc., the self-arisen wisdom of awareness, in its own nature, all excellent qualities are inherently complete and spontaneously accomplished, without depending on other causes and conditions, awareness arises spontaneously, and all wishes are fulfilled as desired, therefore, for such a profound instruction of the virtuous teacher, it is advised to rely on him like a jewel on the crown of the head. As it says in that (sutra): Therefore, the virtuous teacher is the source of all qualities, like a precious jewel, revered on the crown of the head. The second is: If analyzed and examined, the heart essence of Bodhicitta is not established in any extreme of elaboration, therefore it is primordially empty and free from elaboration, like the expanse of space. If not analyzed and left in its natural state, the self-face of great self-arisen wisdom is clearly visible in the expanse, therefore it has excellent qualities.
Chinese
由于是毫不费力自然成就而生起，因此具有广大的或者说大的功德。它本身没有成立为具有相状的事物之法，也没有成为分别念的行境，所以，虽然本体什么也不显现，却不舍弃所化众生，如以慈悲不断追随的姿态显现一般，所有无碍显现的自性，以离言自解脱的窍诀，不作改造、扬弃，对显现解脱无别的见解全部开示，对于成为无上阿底大圆满法器之极具善缘者，也会同样证悟。其他没有如实证悟者，也毫无保留地全部开示，如《鹏程》中所说：‘不分别之智慧心髓，于一切乘之法中，无有隐瞒。于诸佛语之传承中，无有隐瞒。以勤作道之修习，不能获得。不取不舍菩提行，于一切相中，自性如是安住。’如是，远离执著自他的所有分别念的自性者，轮回涅槃的显现无边无际，所有显现都是觉性的自光，因此对所有自生智慧的显现都予以开示，作为开示者的善知识而显现的普贤王如来，是所有密咒的宝藏，如珍宝之库一般，不依赖取舍勤作，一切自他之义，不寻自成，安住于本初之地。如是，以无上阿底之见解，以对一切众生无有我执之慈悲，或者说以自性加持而予以开示。如《庄严经》云：‘无谬决定之上师，自心即是如意宝，加持传承众之主，自解脱诀窍赐加持。’如是宣说。第三，如是如实证悟觉悟之心之瑜伽士们，从内，即从内住心髓之智慧中，即使一刹那也没有动摇，也不将对境收摄于内，像这样探求深奥之法性本体，探求之处和探求之分别念也没有，因为远离了执著之心的缘故。同样，境与心
English
Since it arises as effortlessly and spontaneously accomplished, it possesses vast or great qualities. It itself is not established as a phenomenal dharma with characteristics, nor has it become an object of conceptualization. Therefore, although its essence does not appear as anything, it does not abandon sentient beings to be tamed. Like the appearance of a form that is constantly followed by compassion, all appearances of unceasing manifestation are transformed by the instruction of self-liberation beyond words, without alteration or rejection. It reveals to all the views of equal liberation in manifestation, and those who are extremely fortunate to become vessels of Ati Dzogchen will also realize it in the same way. Even if others do not realize it as it is, it is taught without concealment in all lineages. As it says in the Khyungchen: 'This essence of non-conceptual wisdom is not hidden in the teachings of all vehicles. It is not hidden in the lineage of the Buddha's words. It cannot be found by practicing the path of effort. In all aspects of non-grasping and non-rejecting Bodhi conduct, nature abides as it is.' Thus, the nature of being free from all conceptualizations that grasp at self and other, the appearances of samsara and nirvana are limitless, and all appearances are the self-radiance of awareness. Therefore, it is shown to all appearances of self-arisen wisdom, and the All-Creating King, who appears as a virtuous friend who teaches, is the treasure of all secret mantras, like a treasury of precious jewels, without relying on acceptance or rejection, effort, all the meanings of self and other are spontaneously accomplished without seeking, and abide in the primordial state. Thus, with the view of the supreme Ati, with compassion without the object of self-grasping for all beings, or with the blessing of self-nature, it is shown. As it says in the Ornament: 'The unerring and definitive teacher, one's own mind is the wish-fulfilling jewel, the lord of all blessing lineages, bestows the blessing of self-liberation instructions.' Thus it is said. Third, such yogis who truly realize the mind of enlightenment, from within, that is, from the wisdom of the essence abiding within, even for a moment, do not waver, nor do they gather the object inward, seeking the profound nature of such a state, there is no place to seek and no conceptualization of seeking, because it is free from the mind of grasping. Similarly, object and mind
Chinese
为了使有情众生从痛苦中解脱，以无缘大悲似乎对众生有所执着。因为没有将目标或执着专注于那个地方，所以不会对那个地方产生分别念，也不会特意进入平等性的意义，因此，不执着于自我的大慈悲，远离收放，它所展示的是自己的本来面目，而不是像展示他人的财物一样，所以安住于自性的精要智慧，不是前所未有新出现的，而是本来就安住在自性中的不变法性。如雄鹰大鹏所说：“自明菩提心性即佛身，非他人之财，本来即安住。”就像这样说的。第三，八乘进入阿底的方法有两种：八乘自身道路的体性并非究竟的真实意义，所以需要进入；以及讲述进入的方式。第一种是：像这样，如果具有勤作的八乘，想要通过勤作获得从阿罗汉到法性地之间的最终果位的安乐，那么就是背离了从本来就安住在自性中的不变大乐光明本觉智慧，与普贤无别的，或者说是圆满总体的广阔大地。为什么呢？因为那样的法身任运成就大乐，远离变化，所以是舍弃了早已拥有的意义，或者因为不满足于那样的安乐，而去寻求前所未有新出现的安乐，那就是被想要获得其他菩提果位的安乐的错觉所支配，因此没有证悟本来就是佛的意义，而是傲慢和贪执，从而支配了法。像这样，那些想要从其他地方寻求果位的有境、具有能取所取之心的人们，无论怎样努力也无法见到果位佛，因此进入不可言说的阿底之道非常重要。那是因为除了觉性菩提心之外，没有成立一个自相的佛，因此那个表达它的词语，佛这个名称也没有，因为远离了施设的基础。那么，如果认为佛的教言中说可以成就佛的果位，那又是怎么回事呢？那是为了引导所化众生逐渐进入道
English
To protect sentient beings from suffering, it seems as though the unconditioned compassion is attached to beings. Because there is no focus or clinging to dedicating to that place, no conceptualization arises towards that place, and it does not specifically enter into the meaning of equality, therefore, the great compassion without self-fixation, free from gathering and dispersing, shows its own face, not like showing someone else's wealth. Therefore, the essential wisdom of one's own place is not something newly created, but the unchanging nature that has always been present within oneself. As the Great Garuda says: "Self-awareness, the nature of Bodhicitta, is the Buddha's body. It is not the wealth of others, it has always been present." Just as it is said. Third, there are two ways to enter Ati through the eight vehicles: the nature of the eight vehicles' own path is not the ultimate true meaning, so it is necessary to enter; and explaining the way to enter. The first is: Like this, if the eight vehicles with effort want to obtain the happiness of the final result from Arhat to the ground of Dharmata through effort, then they are turning their backs on the great unchanging bliss, the innate wisdom of clear light, the indivisible Samantabhadra that dwells within oneself, or the vast ground of the overall perfection. Why? Because such a Dharmakaya, spontaneously accomplished great bliss, is free from change, so it is abandoning the meaning that has already been attained, or because it is not satisfied with such bliss, it seeks a new bliss that has never existed before, which is dominated by the illusion of wanting to obtain the bliss of another Bodhi fruit. Therefore, without realizing the meaning of being a Buddha from the beginning, it is arrogant and attached, thereby dominating the Dharma. Like this, those who have an object and a mind of grasping and clinging, who want to seek the fruit from other places, no matter how hard they try, they cannot see the fruit Buddha, so it is very important to enter the path of inexpressible Ati. That is because apart from the awareness Bodhicitta, there is no self-characterized Buddha established, so the word that expresses it, the name Buddha, does not exist, because it is separated from the basis of imputation. So, if one thinks that the Buddha's teachings say that the state of Buddhahood can be attained, then what is it? That is to guide the disciples gradually into the path.
Chinese
因为为了迷惑而以佛陀之名来称呼，这是具有真实含义的词语，如果仅仅按照字面意思理解就会出错。与此相一致，如果认为可以从其他地方获得佛陀果位，而努力修持的所有道路也都是错误的道路。虽然菩提心没有实体，但其本质却与执着相分离，虽然没有任何事物可以成立，但其力量显现却不会停止，在如幻的奇迹中，轮回和涅槃的一切现象都会显现，然而，在显现的当下，它就超越了八边戏论的状态，因此，说可以通过努力修持来获得它是毫无道理的，因为它超越了一切言语、思考和表达。《智慧虚空之王》中说： “无相之法性大，于法界中幻化舞，然幻化道中佛不赞，不住法身言语绝，中观亦无言离义。” 又，《十经》中说：“所谓佛陀从他得，彼如阳焰乃谬途，色形之色本非有，是故诸法无少分。” 如是说。第二部分分为两部分：八乘的区分，以及从小、中、大三个层次展示进入大圆满道的次第和进入方式。第一部分是：从八乘道中寻求佛陀果位的方式是这样的：阿努瑜伽者认为，一切显现存在的法，原本就具备三坛城的自性；玛哈瑜伽者认为，从父母双运的大欲定中产生；瑜伽瑜伽者认为，依靠有相和无相的瑜伽，通过脱离世俗迷惑的显现而获得；作行二者通过咒语和手印的禅定，使不净的业和烦恼的部分寂静；中观派认为，所有在世俗中显现的法都没有实体，而是在胜义中远离戏论；声闻和缘觉二者努力通过见道和修道来彻底舍弃痛苦和集谛的诸法。
English
Because the name Buddha is given to mislead, it is a word with true meaning. If it is taken literally, it is wrong. Consistent with this, if one thinks that Buddhahood can be obtained from elsewhere, then all paths of striving and practice are only wrong paths. Although the mind of enlightenment has no form, its essence is separate from grasping, and although nothing can be established, its power of appearance does not cease. In the miraculous illusion, all phenomena of samsara and nirvana appear, but at the very moment of appearance, it transcends the state of eight extremes of elaboration, so there is no point in saying that it can be achieved through diligent practice, because it is beyond all speech, thought, and expression. In "The King of Wisdom Sky," it says: "This great Dharma nature without characteristics, Even though it transforms into a dance of illusion in the realm of Dharma, The Victorious Ones do not praise the path of illusion. The non-abiding Dharmakaya is beyond words and transcendence, Even the Middle Way cannot be expressed, for it is devoid of meaning." Also, in the "Ten Sutras," it says: "The so-called Buddha is obtained from others, That is like a mirage, a mistaken path. The color and shape of form are originally non-existent, Therefore, there is not even a particle of all dharmas." So it is said. The second part is divided into two parts: the distinction of the eight vehicles, and the way to enter the Great Perfection path is shown in three stages: small, medium, and large, and the way to enter. The first part is: The way to seek the state of Buddhahood from the path of the eight vehicles is as follows: The Anu Yoga believes that all phenomena of appearance and existence are originally established as the nature of the three mandalas; the Maha Yoga believes that it arises from the great desire samadhi of the union of father and mother; the Yoga Yoga believes that it is obtained through relying on yoga with and without signs, and through separating from the appearance of mundane delusion; the Kriya and Carya both pacify the impure karma and afflictions through the samadhi of mantras and mudras; the Madhyamaka believes that all phenomena that appear in the mundane world have no substance, but are free from elaboration in the ultimate sense; the Shravakas and Pratyekabuddhas strive to completely abandon the dharmas of suffering and accumulation by relying on the path of seeing and meditation.