Chinese
因此，它与法性一味的自性相同。《如意宝藏论》中说：由于世俗断绝分别的对境，因此超越了施设的二谛，一切戏论寂灭。法界中显现空性，自性无二，因此那真谛也说是不可分的。如是所说。因此，如此显现的诸法，实际上没有任何成立，却由于执着能取所取的分别而进行分别，并且如梦幻般的游舞般显现的各种诸法，是觉性自身的力用显现无间断地生起，显现为法性的庄严，因此不被执着相的分别心所舍弃，所以不应该舍弃。同样，既不追求也不接受，因此以什么也不需要或不分别的方法，将所显现的一切法都作为法性来享用，这就是普贤王如来无取舍的行为或自性任运的行为。十部经中说：行为无取舍，在心性大圆满中，显现的法和有为的法，一切都是菩提心，因此在心性智慧的行为中，没有这个要取，那个要舍。如是说。第二，像这样，对于如实通达大圆满见解的瑜伽士们来说，一切法都解脱为唯一的觉性之体性，因此与下部的所有乘都不相同，因此完全舍弃对取舍之道的执着，对于舍弃、遮止、清净、转变等见解的法，五毒烦恼以及由此而引发积累的业，五无间罪等等的自性，从一开始就是法界无生之性中自生的五种自生智慧的游舞，因此没有丝毫成立为应舍弃的不清净之法，而是从一开始就完全清净的各种方便道之行为，因此不会成为束缚，而且，进入那条道路之后，就能自在地掌握法性平等性的意义，从而获得国王普贤法身之恒常统治的权柄，因此据说不会舍弃女性等欲望之境。龙钦饶绛巴说：大圆满阿底的体性中，内外密的一切法都圆满，善
English
Therefore, it is the same in nature as the single nature of Dharmata. In the Treasury of Wish-Fulfilling Jewels, it says: Because the conventional is beyond the object of severance and differentiation, therefore, since it transcends the two truths of imputation, all elaboration is pacified. In the Dharmadhatu, appearance and emptiness are non-dual in nature, therefore, that truth is also said to be indivisible. As it is said. Therefore, although the phenomena that appear in this way have no establishment whatsoever in reality, they are discriminated by the discriminating mind that clings to the apprehended and the apprehender, and the various phenomena that appear like the play of a dream are: The unobstructed arising of the manifestation of the power of awareness itself appears as the adornment of Dharmata, therefore, it is not abandoned by the mind of conceptualization that grasps at characteristics, so it should not be abandoned. Likewise, since it is neither sought nor accepted, therefore, by the method of not needing or not discriminating anything, enjoying all the phenomena that appear as Dharmata is the action of Samantabhadra without acceptance or rejection, or the spontaneous action of nature. In the Ten Sutras it is said: Action without acceptance or rejection, in the Great Perfection of Mind itself, the phenomena of appearance and the phenomena of existence, all are Bodhicitta, therefore, in the action of the wisdom of Mind itself, there is no such thing as this to be accepted, this to be rejected. So it is said. Secondly, for yogis who have realized the meaning of the Great Perfection as it is, all phenomena are liberated into the nature of a single awareness, therefore, it is different from all the lower vehicles, therefore, completely abandoning attachment to the path of acceptance and rejection, for the Dharma of views such as abandoning, preventing, purifying, and transforming, the five poisons of affliction and the karma accumulated by them, the nature of the five inexpiable sins and so on, from the beginning, is the play of the five self-arisen wisdoms that arise from the nature of the unborn Dharmadhatu, therefore, there is not even a particle of establishment as an impure Dharma to be abandoned, but from the beginning, it is the completely pure action of various expedient paths, therefore, it will not become a bond, moreover, having entered that path, one will be able to freely master the meaning of the equality of Dharmata, thereby obtaining the authority of the eternal rule of the King Samantabhadra Dharmakaya, therefore, it is said that one should not abandon all objects of desire such as women. Longchen Rabjam said: In the essence of the Great Perfection Ati, all the outer, inner, and secret Dharmas are complete, virtue
Chinese
没有止境的罪恶无法抛弃。远离善恶二者的觉性是法身。不要行善，行善就不是佛。不要抛弃罪恶，抛弃罪恶就无法成佛。如是说。第三，除此之外，如果像其他有勤的乘那样，仅仅依靠讲述取舍、勤作的行传的经文，就认为可以通过因果取舍的方式成就自性的两种意义，那么将此视为可靠的见解，或者执持为可靠的，然后像大瑜伽士那样，稳固地修习三种三摩地等等，通过次第道而希求获得果位，各自奉行和修持自己宗派的见解，并寄希望于获得果位，这在这里是偏离了无勤阿底的经教。因为没有领悟到自生智慧不依赖因缘，本来就是佛的意义，所以依靠勤作而抛弃轮回并希求获得佛果，这是因为没有领悟到轮回涅槃平等性而产生的错觉。因此，如果安住于轮回涅槃一切都只是心和觉性的游戏，而不作任何取舍和希求，那么一切法都将安住于不作而本自具足的状态。如是说。如彼经中说：禅定等会遮蔽佛身。如果修习和勤作，那就不是禅定。不要修佛，修佛就会变成勤作。不要抛弃轮回，抛弃轮回就无法成佛。佛不在他处，就是觉性。轮回不在他处，就是自心。不要行有为的善，行善就是束缚的因。佛塔、寺庙等都是有为的善根。法不是通过作为而证得，而是通过安住而证得。如是说。第四，果位有两种，即如实安住于心，不作改变，此即自性自生智慧任运成就之理；以及如是安住，便能从勤作执着的痛苦中解脱。第一，因此，远离一切作为和勤作，将心性如实安住于不作改变的本然状态，在法性如是性中，轮回涅槃的一切法，都以不勤作任运成就的方式圆满，并且从本以来就是佛，法界大乐，远离边见和偏袒。
English
Unending evils cannot be abandoned. The awareness that is free from both virtue and vice is the Dharmakaya. Do not do good; if you do good, you are not a Buddha. Do not abandon evil; if you abandon evil, you will not attain Buddhahood. Thus it is said. Thirdly, if, like other vehicles of effort, one relies merely on the words of scriptures that narrate the histories of engaging in acceptance and rejection, effort, and practice, and believes that the two meanings of intrinsic nature can be accomplished through the means of cause and effect, acceptance and rejection, then holding this as a valid view, or taking it as valid, and then, like Mahayogis, steadily meditating on the three samadhis, and so forth, progressing through the stages of the path and hoping to attain the result, each practicing and engaging in the tenets of their own school, and placing hope in attaining the result—this here is straying from the teachings of effortless Ati. Because one has not realized the meaning that self-arisen wisdom is spontaneously enlightened without depending on causes and conditions, to rely on effort to abandon samsara and hope to attain Buddhahood is a delusion because one has not realized the equality of samsara and nirvana. Therefore, if one abides in the understanding that all of samsara and nirvana are merely the play of mind and awareness, and does not engage in any acceptance or rejection, hope or fear, then all phenomena will abide in a state of being complete without effort. Thus it is said. As it says in that very text: Samadhi and so forth obscure the body of the Buddha. If you meditate and strive, that is not samadhi. Do not cultivate Buddhahood; if you cultivate Buddhahood, it becomes effort. Do not abandon samsara; if you abandon samsara, you will not become a Buddha. Buddha is not elsewhere; it is awareness. Samsara is not elsewhere; it is one's own mind. Do not do conditioned good; doing good is the cause of bondage. Stupas, temples, and so forth are conditioned roots of virtue. Dharma is not attained through doing, but is attained through abiding. Thus it is said. Fourth, there are two results: abiding in the mind as it is, without alteration, which is the spontaneously accomplished nature of self-arisen wisdom; and by abiding in this way, one is liberated from the suffering of attachment to effort and striving. First, therefore, free from all actions and efforts, the nature of mind, abiding genuinely and without alteration, in the nature of suchness, all phenomena of samsara and nirvana are complete in a manner of spontaneous accomplishment without effort, and from the beginning are spontaneously enlightened, the great bliss of the Dharmadhatu, free from extremes and partiality.
Chinese
由于本自安住于法性的山峰，无需依赖道地的修习等，当下即安住于自生普贤王如来的体性中。而且，本自法性菩提心的本性即是如此安住，这仅是瑜伽士的显现，并非通过取舍勤作而成就。为何如此说呢？因为明智的大智慧不为任何因缘所生，是自生无为法，遍布于轮回寂静一切处，成为一切的法性，因此成为伟大的精华，它不为因缘所动摇，体性不变，是超越思维的法身体性，超越一切言说思虑，因此远离一切言辞的表达。第二是：像这样，不是通过行为勤作所成就，而是本自任运成就的明智自生之智慧，是能消除一切舍取希忧之病的甘露，成为甘露般的自性，它能摧毁下乘行为勤作所困扰的痛苦之病，并且自己的体性远离一切行为，在广大无垠的法性之境中，不发生任何改变，像先前一样，之后也如此安住。与此理相符，在《十经》中也说： “离戏安乐任运住， 本来自成甘露故， 勤作诸般痛苦灭。” 如是宣说。第二，开示明点唯一自性无别，分为二：如实心性安住自处，没有对生灭住三者的执着，因此分为见修习果；以及实义如虚空般成就，因此超离言思。第一是： “奇哉！大菩萨谛听。 如是显现的轮涅诸法，一切皆是如实心性法身大明点的自性，除此之外，没有其他成立，因为是它的自性。 因此，上面所说的见修习果四者，也是为了调伏所化众生，在明智的本体上，见修习果一切无需寻觅，以任运成就的方式圆满，仅以清净的方式用语言来表示而已。实际上，它们之间没有任何分别，也不是四种不同的法。”
English
Since it inherently abides in the mountain of the Dharmata, without depending on the practice of paths and grounds, it abides in the essence of self-arisen Samantabhadra from the very beginning. Moreover, the very nature of Dharmata, the nature of Bodhicitta, abides in such a way that it is merely manifested to the yogi, and it is not accomplished by acceptance, rejection, effort, or accomplishment. Why is that? Because the great wisdom of awareness is not produced by any cause or condition, it is self-arisen, uncompounded, pervading all of samsara and nirvana, and becoming the Dharmata of all. Therefore, it becomes the very essence of greatness, unshaken by conditions, unchanging in essence, the essence of Dharmakaya beyond the mind, transcending all speech and thought, and therefore free from all verbal expressions. Secondly: Like this, the self-arisen wisdom of awareness, which is not accomplished by action or effort, but is inherently spontaneously accomplished, is the nectar that cures all diseases of acceptance, rejection, hope, and fear, and has become the nature of nectar. It destroys all the suffering diseases caused by the actions and efforts of the lower vehicles, and its own essence is free from all actions. In the realm of the vast Dharmata, it remains unchanged, just as it was before, so it will be in the future. In accordance with this principle, it is also said in the Ten Sutras: "Dwelling in the spontaneously accomplished bliss free from action, Because of the inherently accomplished nectar, The suffering of all efforts is destroyed." Thus it is said. Secondly, the instruction on the indivisibility of the nature of the single Bindu is twofold: the mind itself abiding in its own place, without attachment to the three—arising, ceasing, and abiding—and therefore divided into view, meditation, conduct, and result; and the actual meaning being accomplished like the sky, and therefore beyond speech and thought. The first is: "O great Bodhisattva, listen! Like this, all the phenomena of samsara and nirvana that appear are none other than the essence of the Dharmakaya, the great Bindu of the mind itself, and because it is its nature, there is nothing else established." Therefore, the four—view, meditation, conduct, and result—mentioned above, are also for the sake of taming those to be tamed. On the essence of wisdom, all view, meditation, conduct, and result are complete in the manner of spontaneous accomplishment without seeking, and are merely expressed in words in a pure manner. In reality, there is no separation between them, nor are they four separate dharmas.
Chinese
由于不成立任何取舍，并且自性清净，因此通过因果勤作无法成就，而是显示无需勤作自然成就的窍诀，与口诀相应且无二的教言，由于超胜下乘，所以被称为“大”，如是宣说。此即按照即将讲解的七个科判的顺序依次展示，这是为了连接剩余词句的上下文。第二部分有七点：显示心性本自清净的法界；由于显现世间是法性的游舞，因此不成立将轮回涅槃作为取舍的道；由于法界无有希求，因此无法成立心外的佛；由于了知三有本自解脱，因此轮回无可舍弃；通过勤作因果之道永远无法成佛；舍弃宣说勤作因果的导师；依止宣说无需勤作本自解脱的上师之理。第一点是：嗟！大菩萨谛听，如是包含显现世间轮回涅槃的一切诸法，皆是从我普作菩提心所生，因此，如同菩提心本自清净一般，从其体性中显现的，无论显现如何的内外显现世间所包含的一切诸法，皆是无需依赖勤作，本自性清净，从未动摇刹那，于原始清净法界中如是授记。如《法界宝藏论》所说：三身界中轮回涅槃自显现，然未离法界法性安乐处，心性广大不变虚空之体性，游舞不定大悲神变之界中，一切皆是法界之庄严无有异。如是所说。第二点是：如是包含五大种的外器世界和包含五蕴的内情众生，此等显现皆与本自离戏法界、觉性菩提心之自性无别。对于此法界，不曾有能取所取分别念的遮障融入其本性，因此是本自清净的行境。因此，对于此法界，清净的佛与