English
Since no acceptance or rejection is established, and since it is naturally pure, it is not accomplished through cause and effect or effort, but shows the key instructions of effortless spontaneous accomplishment, corresponding to the oral instructions and being non-dual. Because it surpasses the lower vehicles, it is called "Great," as it is said. This is to gradually show according to the order of the seven sections to be explained, and this is to connect the context of the remaining words. The second part has seven points: Showing the mind-essence, the all-creating, as the realm of original purity; Since the appearance of existence is the play of Dharma-nature, the path of taking and abandoning samsara and nirvana is not established; Since the Dharma-realm has no aspirations, a Buddha other than the mind cannot be established; Since the three realms are realized as primordially liberated, samsara cannot be abandoned; Buddhahood is never attained by the path of effort, practice, cause, and effect; Abandoning the teacher who teaches effort, practice, cause, and effect; How to rely on a lama who teaches effortless, primordial liberation. The first point is: O great Bodhisattva, listen! Thus, all phenomena included in appearance, existence, samsara, and nirvana arise from me, the all-creating Bodhicitta. Therefore, just as the Bodhicitta is primordially pure, all phenomena included in the inner and outer appearance of existence that arise from its nature are naturally pure from the beginning, without depending on effort or action, and have never moved for a moment from the state of the primordial purity of the Dharmadhatu. As it is said in the Treasury of the Dharmadhatu: Although samsara and nirvana spontaneously arise from the space of the three bodies, They do not move from the Dharma-nature, the field of bliss. The mind-essence is the great, unchanging space, The play of unfixed compassion and miraculous realms. All are not separate from the adornment of the Dharmadhatu. As it is said. The second point is: Thus, the outer world, composed of the five great elements, and the inner sentient beings, composed of the five aggregates, are all inseparable from the nature of the primordially free-from-elaboration Dharmadhatu, the awareness of Bodhicitta. For that Dharmadhatu, the obscuration of grasping and conceptual thought has never entered its nature, so it has become the object of primordial purity. Therefore, for that Dharmadhatu, the pure Buddha and
Chinese
本来清净，没有众生和佛的分别，通过区分轮回和涅槃的取舍，逐步经历地道，以及通过因果取舍等对治来改造是不可能的，因为没有任何改造、扬弃，而是安住于本来无修、大圆满的状态。如《大圆满》中所说：“内外皆无，一切皆是法界。清净的行境是无二的。佛和众生完全不存在。无修、大圆满、无愿。无谬的殊胜大道自然圆满。”就像所说的那样。对此，《十经》中说五大和一切显现是外，菩提心和法性是内，所有这些都无别地存在于法界中。如其中所说：“内外之法性，五大和显现是外，菩提心和法性是内，无别即是法界。本来清净的行境中，佛和众生无二，因此无法计数。”如《不可计数经》的注释中所说。第三，虽然本来清净，但如果认为众生的错觉意识迷惑和欺骗了他们，因此必须依靠取舍和努力来净化错觉显现，并证得佛的果位，那么，法界本空，离戏，本来清净，原始安住的意义，不容许任何作为和努力，因此在任何都无法修证的情况下，一切法都不舍弃，而是本来无基无根，已经走向原始解脱，因为在自成任运的果法中已经圆满了功用，所以已经成就了大圆满，因此没有希求获得果的愿望。因此，没有必要从其他地方寻找佛，而是本来安住于自成任运的大圆满中。因此，就像之前所说的那样，不能用道和对治来改造，而是安住于不改造的自然状态。下乘的宗派思辨修证之道，以及众生自发的能取所取之念，两者都是本来清净的无二法界之自性，却颠倒地分别执着的凡夫。
English
Originally pure, there is no distinction between sentient beings and Buddhas. It is impossible to transform through distinguishing between samsara and nirvana, gradually traversing the stages and paths, and through remedies such as adopting and abandoning cause and effect, because there is no transformation or abandonment. Instead, it abides in the state of original non-meditation and great perfection. As stated in the 'Great Perfection': 'Without inside or outside, all is the realm of Dharma. The pure realm of activity is non-dual. Buddhas and sentient beings are completely non-existent. Without cultivation, great perfection, without aspiration. The unerring supreme path is naturally perfect.' As it is said. In this regard, the 'Ten Sutras' state that the five great elements and all appearances are external, and the mind of enlightenment and the nature of Dharma are internal. All of these are said to be inseparable in the realm of Dharma. As it says therein: 'The nature of Dharma, inside and outside, the five great elements and appearances are external, the mind of enlightenment and the nature of Dharma are internal, inseparable is the realm of Dharma. In the originally pure realm of activity, Buddhas and sentient beings are non-dual, therefore it is impossible to count.' As stated in the commentary on the 'Sutra of the Uncountable.' Third, although it is originally pure, if one thinks that sentient beings' deluded consciousness has deceived and misled them, and therefore it is necessary to rely on acceptance and rejection and effort to purify deluded appearances and attain the state of Buddhahood, then, the realm of Dharma is originally empty, free from elaboration, the meaning of original purity and primordial abiding does not allow any action or effort. Therefore, in a state where nothing can be cultivated or attained, all dharmas are not abandoned, but are originally without foundation or root, and have already gone to original liberation, because the function has already been perfected in the spontaneously accomplished fruit Dharma, so great perfection has already been achieved, and therefore there is no desire to obtain the fruit. Therefore, there is no need to seek a Buddha from elsewhere, but it is originally abiding in spontaneously accomplished great perfection. Therefore, just as it was said before, it cannot be transformed by paths and remedies, but abides in the untransformed natural state. The lower vehicle's sectarian speculation on the path of cultivation and attainment, and the spontaneously arising grasping and apprehended thoughts of sentient beings, both are the originally pure non-dual nature of the realm of Dharma, but ordinary beings perversely conceptualize and cling to them.
Chinese
就像儿童的行为无法欺骗，以至于天空不会形成水一样，衣服上连一粒灰尘也没有。大圆满中说：虚构束缚解脱的清净法界中，儿童的邪见行为能欺骗什么？又如《十经》中说：对于本来圆满的菩提，因为无法修持所以无所希求。本来任运成就，无所作为。如前一样，没有勤作修持。分别念和观察，以及能取所取完全清净二者，本来在无二法界中，邪见无法欺骗。如是说。第四，像这样，因是众生的状态，果是佛的状态，没有差别，轮回涅槃一切本来无二，除了法界大乐之外没有其他，因此三界完全解脱，三有本来清净的自性。对于显现为不清净众生的一切行为，下乘行者以错觉安立为颠倒错谬的道，并且显示为应舍弃的对境。实际上，如上所说的无修无求的大道和这个二者没有差别，因此不是两个。因此，像这样的轮回诸法没有可舍弃的，轮回涅槃本来没有好坏，因此了知是平等性，不舍不取，不改造不改变而安住，就是过去现在未来三世诸佛的至尊上师，与本初怙主普贤王如来无别。如是说。其中说：虽然显示以错觉而错误的道，但上面的法界道和那个二者，本来无二是一体的，了知二道平等，就是过去现在未来三世诸佛之主。如是说。第五，像这样，能取所取分别念的一切戏论本来清净，因此通达轮回涅槃无二，远离取舍，这就是阿底大圆满瑜伽士，是具有极大福分者。除此之外，如果将轮回涅槃视为进入和退出的对境，认为自己依靠正确的道而舍弃轮回，修持涅槃，像这样执着于破立取舍的具有分别念者，都是具有我与我所的分别念者。
English
Just as childish behavior cannot deceive, so that water does not form in the sky, there is not even a speck of dust on the clothes. In the Great Perfection, it says: In the pure dharmadhatu of fabrication, bondage, and liberation, what can the childish behavior of wrong thought deceive? And as it says in the Ten Sutras: For the originally perfect Bodhi, because it cannot be practiced, there is nothing to be desired. Originally spontaneously accomplished, there is nothing to do. As before, there is no effort or practice. Discrimination and observation, and the two completely pure aspects of grasping and being grasped, originally in the non-dual dharmadhatu, cannot be deceived by wrong views. Thus it is said. Fourth, like this, the cause is the state of sentient beings, and the result is the state of the Buddha, without distinction. All of samsara and nirvana are originally non-dual, and there is nothing other than the great bliss of the dharmadhatu. Therefore, the three realms are completely liberated, and the three existences are the nature of original purity. For all the actions that appear as impure sentient beings, the lower vehicle practitioners mistakenly establish them as inverted and erroneous paths, and show them as objects to be abandoned. In reality, the great path of no practice and no desire mentioned above and this one are not different, so they are not two. Therefore, all such dharmas of samsara are not to be abandoned. Samsara and nirvana are originally neither good nor bad, so knowing that it is equality, without abandoning or taking, without transforming or changing, and abiding, is the supreme master of all Buddhas of the three times, inseparable from the primordial protector Kuntuzangpo. Thus it is said. It says: Although it shows the wrong path due to delusion, the dharmadhatu path above and those two, are originally non-dual and one. Knowing the two paths as equal is the lord of all Buddhas of the three times. Thus it is said. Fifth, like this, all the elaborations of grasping and being grasped, and discrimination, are originally pure. Therefore, realizing that samsara and nirvana are non-dual, and free from acceptance and rejection, that is the Ati Dzogchen yogi, who is very fortunate. Apart from that, if samsara and nirvana are regarded as objects of entering and leaving, thinking that one relies on the correct path to abandon samsara and practice nirvana, all those with discriminating minds who are attached to refutation, establishment, acceptance, and rejection, are those with the discrimination of self and what belongs to self.
Chinese
是故堕入外道邪途。如是颠倒分别，不知孩童之心，以能取所取的分别，执着本来没有的轮回涅槃取舍之法，被思量分别之路所欺骗，以致于思虑修行因果，勤作苦行，被置于痛苦的道路上，如此则无有到达任运成就原始本初之地的时候。同样，也无有证悟普作法身无勤任运解脱之义的时候，因为法性本不造作，觉性乃是自生之智慧，若以造作之善，以修行取舍来寻求，又怎能获得呢？正如以虚空寻求虚空，或者追逐海市蜃楼一般。如是说。大威力者（རྩལ་ཆེན་）云：我与我所执着皆寂灭，殊胜稀有内外一切界，本来清净行境之中，众生佛陀无二具缘者，以自他执着堕入外道邪途，被孩童欺骗而置于修行道，无有到达之时亦无有证悟之时，无二之法又怎能获得？如是说。第六，对于无为大圆满之义，没有亲见超越因果取舍的心性自生智慧，又不具备无为任运解脱之义无谬显示的周遍三量，像这样没有成为量士夫的上师，如果将阿底任运解脱之义引导、显示于因果勤作之境，譬如往昔之时，有一猴子导师，见到水中显现的月亮倒影，认为是天神大自在的顶饰掉入水中，于是教导众猴取捞之法，众猴都按照导师的教言去做，结果所有的猴子都淹死在水中。像这样颠倒错谬地宣说，追随不符合教法之人，一切都将误入歧途，因为会被希望、恐惧、取舍的分别念所束缚，所以说很容易陷入危险，因此劝诫大家舍弃这样的上师。十部经中说：未亲见心性者，未成量士夫，如猴子者。