Chinese
塔热图！不依赖于因果二者，以造作之法不能成佛。若证悟本有之义，则以非造作之法成佛，是顿入之道，是为不颠倒之真实义。如是说。第二，因此，大圆满之见，如其本然，一切法于自生觉性中，证悟为无二味一时，则不依赖于因果取舍任何者。如是，宰杀成千上万众生之屠夫之业，恒常行于邪淫之业之娼妓之业，杀父母等五无间罪与近五无间罪等，极其严重之业，以及世间白方诸众与下乘行者所舍弃之自性罪，彼等恶行，然于究竟上，名言亦不成立，于觉性空性无有迁变，法性无生之界中，圆满为无二大智慧之体性。如智慧等同虚空之续部所云：复谛听总集之精华，以知自性身故，不取不舍，本自平等故，无有希冀与恐惧，故为自生身。因此于普贤之坦然中，任何亦不阻碍，显现为游舞。杀生、不予而取、不行梵行、妄语，五无间罪等罪业，亦不成为过失，反成大威德。纵三千世界化为灰烬，亦如虚空不能为水火所毁。如是说故，是故，摧毁业、烦恼、分别念之魔一切者，以法性之算式，本自清净，无有任何迁变之刺痛，故为大乐，或大自生无漏之智慧，除此之外，微尘亦无有，故善恶一切法，皆于法性大平等之界中融为一体。空行母续云：无有内外，智慧广大之虚空，三时无时为一，无有差别。无有先前，无有其后，本初即清净。以见而不可见，超越见之言词。心意不可安立，大禅定之界。本初清净之甘露如是安住。断除分别念轮回，是彼之事业。རྒྱ
English
Taru Tug! Not depending on the two, cause and effect, one cannot attain Buddhahood through fabricated Dharma. If one realizes the meaning of what is primordially present, then one attains Buddhahood through unfabricated Dharma, it is the path of sudden entry, it is the non-reversed definitive meaning. As it is said. Secondly, therefore, the view of Dzogchen, as it is, when all phenomena are realized as non-dual and of one taste in the state of self-arisen awareness, then there is no dependence on taking and abandoning anything in cause and effect. Like this, the work of a butcher who slaughters thousands of sentient beings, the work of a prostitute who constantly engages in the act of sexual misconduct, killing parents, etc., the five inexpiable sins and the five near inexpiable sins, etc., extremely heavy actions, and the naturally blameworthy actions that are abandoned by the white faction of the world and the lower vehicle practitioners, those evil deeds, but in reality, even the name is not established, in the realm of emptiness of awareness without change, the nature of reality, unborn, they are completely perfected as the essence of non-dual great wisdom. From the tantra of wisdom equal to the sky: Now listen to the essence of the collection again, because of knowing the essence of the self-nature body, not taking and not abandoning, because of being primordially equal, without hope and fear, therefore it is the self-born body. Therefore, in the expanse of Kuntu Zangpo, nothing is obstructed, appearing as a play. Killing, taking what is not given, not practicing celibacy, and lying, even if sins such as the five inexpiable sins are committed, they do not become faults, but become great glory. Even if the entire three thousand worlds turn to ashes, it is like the sky cannot be destroyed by fire and water. As it is said, therefore, destroying all the demons of karma, afflictions, and conceptual thoughts, by the calculation of the nature of reality, primordially pure, without any pain of change, therefore it is great bliss, or great self-arisen uncontaminated wisdom, other than that, there is not even a particle, therefore all good and evil phenomena are dissolved into the realm of great equality of the nature of reality. From the Khungchen: There is no outside and inside, the vast sky of wisdom, the three times and timelessness are one, there is no difference. There is no before, no after, it is pure from the beginning. Invisible by seeing, beyond the words of seeing. The mind cannot be established, the realm of great meditation. The nectar of primordial purity abides in that way. Cutting off the cycle of conceptual thoughts is its work.རྒྱ
Chinese
果实一味同住于胜处，不住任何处而住于菩提心。非由因缘生，无生无死，自性光明大甘露，谁若证悟，即说为大成就。又，出自《十经》：屠夫娼妓作无间业者，乃是舍弃世间罪过之人。彼即是圆满之甘露，与大乐无别故，亦名无分别之精髓。如是说。然此甚难为小乘种姓者所证悟，故示为最胜秘密之誓言，并劝诫具缘者勿舍弃。又，前者云：此禅定无言最胜之甘露，庸人不得，非可轻易得。于具相者，极密。不观亦可，是为最胜之见。任何行皆不分别，此生之义，无有怖畏过失不染污此道。舍弃清辨之分别念而趋向实义。母女和合，行无间业，纵有微细之分别念，然无明声闻，此乃极密，是为最胜之誓言。若不舍弃如水兽执持之相，则成就殊胜之甘露。如是说。三者，如上所示之行，除此之外，包含显有轮回涅槃之一切法，亦无异于法性大乐菩提心之自性，以是之故，一切法之自性，菩提心之体性，即已成立为本初无生之自性。今以修习精勤之方便，欲求证悟法性本自安住之义，犹如虚空无所不遍，然自身亦住于虚空之中，反于他处寻觅虚空一般。又，若欲藉由因缘精勤等仰赖他者之门径，以遣除业惑无明之障蔽，而新得法性大乐，则如欲以火灭火一般，无有成就，是为勤于极难之事。四者，如是，众生相续中之庸常。
English
The single taste of fruit dwells in the supreme place, not dwelling in anything, but dwelling in the Bodhicitta. Not arising from causes and conditions, without birth and death, this great nectar of self-luminous nature, whoever realizes it, is said to have great accomplishment. Also, from the Ten Sutras: The butcher and the prostitute who commit the uninterrupted deeds, are those who have abandoned the faults of the world. That itself is the perfect nectar, inseparable from great bliss, and is also called the essence of non-discrimination. So it is said. However, this is very difficult for those of the Hinayana lineage to realize, so it is shown as the supreme secret vow, and it is advised not to abandon those who have the fortune. Also, the former says: This supreme nectar of meditation, beyond words, is not obtained by ordinary people, it is not easily obtained. It becomes very secret to those who have forms. Not even looking is necessary, it is known as the supreme view. Whatever conduct is non-discriminating, the meaning of this birth, without fear, faults do not defile this path. Abandoning the discriminating mind of purity and seeking the meaning. Mother and daughter uniting, practicing uninterrupted deeds, even if there is a subtle distinction, the ignorant Shravakas, this is very secret, this is the supreme vow. If you do not abandon the way of holding onto things like a water monster, then the supreme nectar of distinction is accomplished. So it is said. Thirdly, other than the practices shown above, all phenomena included in samsara and nirvana are also not different from the nature of Dharmata, great bliss, and Bodhicitta. Therefore, the nature of all phenomena, the essence of Bodhicitta, is already established as the nature of primordial non-arising. Now, to seek and hope to realize the meaning of Dharmata, which is inherently abiding in oneself, by means of meditation and diligent effort, is like searching for space elsewhere while one is already dwelling in the expanse of space, because there is nothing that space does not pervade. Also, if one desires to newly attain the Dharmata, great bliss, by removing the obscurations of karma, affliction, and ignorance through relying on causes, conditions, effort, and other external means, it is like trying to extinguish fire with fire, without achieving any result, and thus engaging in extremely difficult tasks. Fourthly, thus, the ordinary in the minds of sentient beings.
Chinese
因此，不改变或转化这种觉知本身，就是法性无分别智慧的精髓，是菩提心的自性。虽然它隐藏和覆盖在所有众生的心中，但由于自我封闭，它无法被理解。对于那些对大圆满的意义没有怀疑的瑜伽士来说，不接受任何事物，不放弃任何事物，不带希望或恐惧，不作任何努力或实践，安住于此就是无误的菩提行。因此，对于那些具有这种福报的人来说，法性无分别智慧，法身自住的意境，在任何时候、任何情况下，都以其自性光明不灭地恒常存在。正如普贤王如来，觉性自生的续部中所说： 如珍宝岛屿与太阳， 自明无碍离思量。 轮回之境即本初佛， 自心觉性所显现。 念头如何转为智慧， 任运自成基觉性中。 众生法性皆不存在， 离中边际圆满居中。 非恒常亦非断灭边， 非无常亦非我见边。 觉性不灭亦非欲求， 无作无为离勤作念。 无行无勤觉性之界。 如是说。章节名称：从《普贤王如来根本续》中，无作圆满十教言之不住无处品，第二十二品释。 第三个意义是，心性无须寻找，超越能见之境，因此超越因果、努力和实践的第二十三章，分为两个部分：教义和解释。第一部分是：如此这般，超越因果、行为和努力，本自圆满、任运成就的自性被揭示之后，普贤王如来从心中生起的所有内外轮回涅槃之法，都是无分别、大平等、无处如虚空般的自性，因此宣说了这无处之见的教言。第二部分分为四个方面：显现世间是心之幻化，若加以观察，则安住于无处如虚空；显现为五境时，自明而无分别，因此安住于无处如虚空；以词语和文字所表达的一切也都是心，因此安住于无处如虚空；真实意义不可言说、不可思议，因此被揭示为空性的意境。第一
English
Therefore, this very awareness, without changing its essence or transforming its color, is the heart essence of the wisdom of non-conceptual Dharmata, the very nature of Bodhicitta. Although it is hidden and obscured in the minds of all sentient beings, it is not understood because it is cut off by self-seclusion. For a yogi who is free from doubt about the meaning of Dzogchen, not accepting anything, not rejecting anything, remaining free from hope and fear, effort and accomplishment, is the unmistaken conduct of enlightenment. Therefore, for those who are endowed with such fortune, the wisdom of non-conceptual Dharmata, the intention of the Dharmakaya's self-abiding state, is always present, at all times and in all ways, with its own nature clear and undiminished. As it is said in the tantra of Kuntuzangpo, the self-arising of awareness: Like a precious island and the sun, Self-luminous, unimpeded, free from thought. The very state of samsara is the primordial Buddha, Whatever appears is the awareness of one's own mind. How thoughts transform into wisdom, In the spontaneously accomplished ground awareness. There is nothing whatsoever of sentient beings' Dharmata, Free from center and edge, complete in the middle. Not permanent, nor an end of annihilation, Not impermanent, nor an end of self. Awareness is unceasing, not a desire, Without action or effort, free from striving thoughts. The expanse of awareness, without going, without effort. Thus it is said. Chapter Title: From the All-Creating King, the Mind of Enlightenment, the commentary on the twenty-second chapter, the chapter on No Abiding, No Place, from the Ten Teachings of No Action and Perfection. The third meaning is that mind itself does not need to be sought, it transcends the object of seeing, therefore chapter twenty-three, which transcends cause and effect, effort and accomplishment, has two parts: the teaching and the explanation. The first part is: Thus, having shown the nature that transcends cause and effect, action and effort, the self-perfected, spontaneously accomplished nature, then Kuntuzangpo, the All-Creating King of the Mind of Enlightenment, said that all the phenomena of samsara and nirvana, internal and external, that arise from the mind, are of the nature of non-conceptual, great equality, no-place like the sky, therefore he spoke this teaching of the view of no-place. The second part has four aspects: the appearance of existence is the magic of the mind, so if examined, it abides in no-place like the sky; when appearing as the five objects, it is self-luminous and without conceptualization, so it abides in no-place like the sky; everything taught in words and letters is also mind, so it abides in no-place like the sky; the true meaning is inexpressible and inconceivable, so it is revealed as the intention of emptiness. The first
Chinese
哦！大菩萨请听着。所显现的法，内外情器所包括的这一切，都是自性觉悟心之力的显现，实际上没有任何成立，是无根无基的巨大自性，因此没有可观看的对境，所以心不要在任何地方进行分别。这样，轮回涅槃、好坏、苦乐等一切，实际上并不存在，只是心的分别而已。因此，心不对任何事物进行分别，不执着，安住于自性之中，那么所有这些法，就没有自他、轮回涅槃、过失功德等的区分，所以法性是平等性，其自性如虚空一般。因此，如实证悟这种法性，就是安住于法性本空大空明，如虚空界般的境界中，没有任何希求和恐惧、取舍的分别，所以被称为如虚空般的瑜伽士，应当这样理解。 出自《彼论》： 觉性离边即是空， 光明犹如虚空性。 无有能所故平等， 嬉戏变化任显现。 虽现变化离自性， 觉性如幻如水月。 周遍显现任运成， 离于此是与非是。 觉性无染离垢染， 如虚空般之觉性。 如虚空界离思虑， 无思安乐如虚空。 自生智慧离思虑， 不生不灭不住何。 觉性之王即是观， 无观无散即是观。 如是说。 第二，像这样，眼耳等五根所显现的对境，色声等对境显现，也只是觉性的力量不间断地显现而已，没有任何成立，因此无境自明的显现，是无根空色之游舞，如陀都惹（Datura）的幻觉一般。因此，不对其进行执着，不对好坏取舍等进行分别，不进行舍弃、遮止、调伏、转变等任何行为，安住于自性之中，从而达到无所依的解脱，这也是安住于法性虚空的境界中，所以是圆满大阿底瑜伽士。