English
Just as the great Garuda, the king of birds, soars in the sky, during its flight, its wings neither contract nor expand, it is comfortable and at ease in the open space, everything is within its grasp, it subdues the nagas, the external waves are cut off, and there is no fear of falling into the abyss. Similarly, the yogis of Ati Dzogchen, without making any alteration or change to this ordinary consciousness, let it run its natural course, without outwardly scattering and pursuing objects, and without inwardly clinging and contracting, they are comfortable and at ease on the path of non-action, everything is contained within the space of awareness, they subdue conceptual thoughts, they cut off the abyss of samsara, and there is no fear of falling, because there is no expectation of results, so there is no worry of getting lost on the path. Therefore, all eating, dwelling, and efforts naturally subside and disappear, and all un fabricated, spontaneously arising actions are said to be practiced as a play of suchness. As it is said in "Sudden Peak": Like a great Garuda soaring in the sky, Unafraid of the ups and downs of water, wind, mountains, and rocks. In the open sky, everything is an easy path, Wherever it goes, it cuts off everything. Likewise, the mind of a yogi who has been trained from the beginning, Is fortunate to go to the heart of bodhi. Having the secret instruction to manifestly attain Buddhahood, Realizing the mind of bodhi, virtues are especially excellent. Not abandoning spontaneous accomplishment of self and other benefit, Actions are like an ocean, acting as one pleases. The above. Secondly, for example, the great ocean is without turbidity, therefore it is clear and deep, the waves never run out, there is no increase or decrease, it is vast and wide, and it is the source of precious jewels. Similarly, the essence of the mind of bodhi, its nature is luminosity, it is difficult for everyone to realize, virtues never run out, there is no increase or decrease, there are no boundaries, therefore it is vast and wide, it is the nature that is originally present to fulfill all desires. If one becomes familiar with it through the key of not altering, not accepting, and not rejecting, then various dharmas that are deeper and wider than the wisdom of discriminating thoughts will naturally manifest, thereby causing a great rain of dharma to fall upon the realm of beings, deep
Chinese
圆满品。对于瑜伽行者殊胜的圣者，以证悟无有间隔的智慧界，平等达到究竟，所有大路都已度越，任何行为都不会失去禅定的境界。在串习的境界中会变得非常清晰，是诸佛的密意，法性自然生起的境界，没有任何自他的分别。因此宣说了具有三种境界的智慧。如是所说的具有三种智慧的境界，或者禅定不退失的境界，或者从能力中生起五眼、六神通、总持和禅定等等，功德的集合数量和尺度都无法衡量，如同虚空一般。虽然会生起觉性光芒不间断的能力显现，但对于这些功德，没有执着于作为收集之处或者纳入其中的处所，甚至连一丝一毫的以此自满的想法都没有。第三是，像这样，由于对大圆满无为之义彻底串习达到究竟，心性安住于本基之上，或者到达菩提心要的那一刻，在自性法身的境界中，没有修与未修的分别，从法性的状态中恒常不动摇，因此会生起所有禅定中最殊胜的禅定之王，并且会证悟法身无为、不生不灭、没有迁变的意义。对于这样的禅定，还有名称的分类，如不住禅定、无分别禅定、一切智禅定、无显现禅定、顿超禅定、大显现禅定等等。像这样，在法身的境界显现之时，《龙钦饶绛》中说：“不现常有之法身，显现色身之悲心，无有间断而生起故，如虚空界之神变。”如是所说，虽然没有从法身的境界中动摇，但其能力显现报身和化身的游舞无量，如同大海中星辰闪耀一般，无有间断地显现，并且以恒常周遍任运成就的姿态利益众生，然而，没有分别念的戏论和作为，处于无分别大平等之中。
English
Perfection Chapter. For the supreme yogi, the holy one, the wisdom realm is uninterrupted by realization. Equality is brought to completion, and all great paths are crossed. Whatever is done does not diminish the realm of samadhi. In the realm of habituation, it becomes extremely clear, the enlightened intent, the self-arisen realm of dharmata. There is no seeing of self and other as two. Therefore, the wisdom possessing the three realms is taught. Like that which is spoken, the realm possessing the three wisdoms, or the realm of undiminished samadhi, or from the capacity arise the five eyes, the six abhijñas, dharani, samadhi, and so forth, the assembly of qualities whose number and measure are immeasurable, equal to the extent of space. Although the unobstructed capacity of awareness radiance arises spontaneously, there is not even a particle of clinging or self-conceit in holding those qualities as a place to gather or a place to comprehend. The third is, thus, because of the thorough habituation to the meaning of Dzogchen, free from effort, having reached completion, the mind itself abides on the ground, or at the very moment of reaching the heart of bodhi, in the state of self-abiding dharmakaya, without the distinction of meditation and post-meditation, constantly unmoving from the state of dharmata, therefore, the great king, the most excellent of all samadhis, arises, and the meaning of the uncompounded dharmakaya, without birth, death, change, or alteration, is manifested. Such a samadhi also has categories of names: non-abiding samadhi, non-conceptual samadhi, omniscient samadhi, non-appearing samadhi, breakthrough samadhi, great appearing samadhi, and so forth. Thus, when the intent of dharmakaya is manifested, in the Longchen Rabjam it says: "The dharmakaya of unappearing continuity, and the compassion of the appearing form kaya, because they arise without interruption, like miracles from the realm of space." As it is said, although not moving from the intent of dharmakaya, its capacity manifests the play of sambhogakaya and nirmanakaya immeasurably, like stars shining in the great ocean, arising without obstruction, and although benefiting beings in the manner of constant pervasion and spontaneous accomplishment, without the elaboration of conceptual thought and activity, it remains in great non-conceptual equality.
Chinese
自然而然地显现，像虚空一样广大无垠。这不是像舍弃不净之法而显现最初清净一样，而是因为这些法从一开始就以普贤王如来的体性成佛，所以一切行境都安住于完全清净之中，不成立为生起、产生、变迁、变化的法，瑜伽士只是证悟了本来成佛的意义而已。《顶峰忽生》中说：一切有情于菩提心，自心本性现前成佛，从他处成就之佛无有丝毫。为有缘众生之义，宣说修习之名相。因此无有不能成就者。如是了知法界之体性，对无明者生起大悲心。生起悲心后，以幻化之等持，示现种种度化众生之方便。因无有自他之分别，故本初二无别，意义唯一之法身。证悟法身无生后，为度化众生，一次又一次地示现出生之神变。十二事业圆满度化众生，随意转变之有形化身乃是化身。慈悲神变种种皆明了，以慈悲之化身调伏一切所化，具幻化之智慧，无有丝毫自负之心。如是宣说。第三，归纳意义有四：将八乘之自性显示为取舍之处，于大圆满觉悟为一味一体性时，善恶显现为法性，以不生之忆念思维而修习，则瑜伽士不会将实义视为法性，心性是法身，虽然周遍一切，但未证悟，此显现于修习大圆满之瑜伽士之显现方式。第一，如此，有情众生从一开始就未曾迷乱，而是在菩提心之界中成佛，内外显现存在之诸法，如种子、苗芽等与因相关之六种，以及地、水、火、风等与缘相关之六种，即外在十二缘起，以及从无明到老死之间内在的因缘十二支，以本来的力量显现迷乱之相。为了使之逆转。
English
It arises naturally, as vast and boundless as the sky. This is not like abandoning impure dharmas and manifesting primordial purity, but because all these dharmas have been enlightened from the beginning in the nature of Samantabhadra, so all realms of activity abide in complete purity, without being established as dharmas of arising, producing, changing, and transforming. The yogi merely realizes the meaning of being enlightened from the beginning. In 'Spontaneous Arising at the Summit,' it says: All sentient beings in the heart of bodhi, Their own mind is manifestly enlightened, There is not a speck of conqueror to be accomplished from elsewhere. For the sake of fortunate beings, The term of meditation and accomplishment is taught in the scriptures. Therefore, there is nothing that cannot be accomplished. If one knows the essence of suchness, Great compassion arises for the ignorant. Having arisen with compassion, through the samadhi of illusion, Various methods of benefiting beings are shown. Because there is no grasping of self and other, From the beginning, non-duality is the one meaning, the dharmakaya. Having realized the unborn dharmakaya, for the sake of benefiting beings, Again and again, the miracles of birth are shown. The twelve deeds completely accomplish the benefit of beings, The incarnate body, which can transform into anything, is the nirmanakaya. The miracles of compassion are clearly manifest in various ways. The incarnate body of compassion subdues all those to be tamed, Possessing the wisdom of illusion, there is not a speck of arrogance. Thus it is said. Third, summarizing the meaning has four parts: Showing the nature of the eight vehicles as places of acceptance and rejection. When Dzogchen is realized as one taste, the way virtue and vice appear as the nature of reality. By meditating on non-arising remembrance and thought, the yogi does not see the real meaning as the nature of reality. Since mind itself is the dharmakaya, although it pervades everything, it is not realized. This is how it appears manifestly to the yogi who practices Dzogchen. First, in this way, sentient beings have never been confused from the beginning, but are enlightened in the realm of the heart of bodhi. These phenomena of outer and inner existence, such as seeds and sprouts, are related to six causes, and earth, water, fire, and wind are related to six conditions, that is, the twelve external interdependent originations, and the twelve internal interdependent limbs of cause and condition from ignorance to old age and death, appear as confusion due to primordial power. In order to reverse this.
Chinese
因此，对于那些将八乘佛法的一切教义，视为未能领会无勤任运解脱之自性心髓，远离因缘的自生智慧，而以诽谤加以舍弃，或以分别妄加增益的人们，才宣说了具有因果取舍之法。因此，仅仅是为了引导那些迷惑的众生逐渐进入正道，才如此宣说，而自性觉悟菩提心髓，并不依赖因缘勤作，而是如大圆满经中所说，于基位圆满、离于迁变的自性中圆满。因此，与最胜阿底瑜伽有缘分的智者，具有能够证悟究竟实相的智慧，应当如实了知。如《大鹏经》云：为令迷惑者入门故，以词句文字而宣说。自性觉悟菩提心髓法界，法界他处不可得，即是如是之自性。智者应当如是了知。如是宣说。因此，像这样，轮回于六道之中，经历生死轮回，感受显现之痛苦的一切众生，最初应当了知，从最初显现之基，不变法性之自性中，刹那也未曾动摇，此乃究竟实相大圆满之无谬见解。然而，对于未能如是证悟，对五欲生起贪嗔执着的众生，以无缘大悲滋润心田的善巧方便之胜者，若不应机施教，次第宣说诸乘，则根器低劣者，最初难以领悟大圆满无为之义。因此，考虑到众生各自喜好之乘，即随顺其意乐而示现修持菩提道之方式，一切下乘皆非大圆满之阶梯。然彼等具有取舍之道的，并不能真实证悟无为任运本住之义，故终究必须趣入大圆满。如《圣道庄严经》云：彼实相乃无为法，果乃三身也。
English
Therefore, for those who reject all the teachings of the eight vehicles, considering them as not comprehending the essence of effortless, spontaneously liberated nature, the self-arisen wisdom free from causes and conditions, and who abandon them with slander or add to them with speculation, the teachings with cause and effect, acceptance and rejection, are explained. Thus, it is only to guide those deluded beings to gradually enter the path that it is taught in this way. However, the essence of self-awareness, the heart of enlightenment, does not depend on causes, conditions, or effort. As explained in the Dzogchen scriptures, it is complete in the ground, in its unchanging nature. Therefore, wise individuals who are fortunate enough to have a connection with the supreme Atiyoga, possessing the wisdom to realize the ultimate reality, should understand it as it is. As the Garuda scripture says: 'For the sake of those who are confused, it is explained through words and letters, merely as an entrance. The essence of self-awareness, the heart of enlightenment, the Dharmadhatu, the Dharmadhatu is not found elsewhere; it is just as it is. The wise should understand it as it is.' Thus it is said. Therefore, like this, all beings who wander in the six realms, experiencing the cycle of birth and death, and seemingly engaging in the suffering of illusory appearances, should first understand that from the ground of appearance, the unchanging nature of reality, there has never been any movement, not even for a moment. This is the unmistaken view of the ultimate reality, the Great Perfection. However, for those beings who have not realized this and who engage in attachment and aversion towards the five desires, the Victorious Ones, skilled in means, moistening their minds with impartial compassion, if they do not teach the vehicles gradually, according to the capacity of the disciples, then those of lesser faculties will find it difficult to realize the meaning of effortless Dzogchen from the beginning. Therefore, considering that beings each prefer a particular vehicle, that is, showing the way to practice the path to enlightenment according to their inclinations, all the lower vehicles are not other than stepping stones to the Great Perfection. However, those paths that involve acceptance and rejection cannot directly realize the meaning of effortless, naturally abiding as it is. Therefore, ultimately, one must enter the Great Perfection. As the scripture 'Array of the Noble Path' says: 'That reality is unconditioned; the result is the three bodies.'