English
Therefore, one falls into the mistaken path of the Tirthikas. Such inverted discriminations, not knowing the mind of a child, with the discriminations of grasping and apprehended, clinging to what is not there in the Dharma of Samsara and Nirvana, taking and rejecting, being deceived by the path of thought and discrimination, so that one contemplates the cause and effect of practice, and is tormented by diligent effort, being placed on the path of suffering, then there is no time to reach the spontaneously accomplished primordial kingdom. Likewise, there is no time to realize the meaning of the all-creating Dharmakaya's effortless, primordial liberation, because the nature of reality is unconditioned, the wisdom of self-arising awareness, how can it be found by seeking conditioned virtue, practice, taking and rejecting? It is like seeking the sky with the sky, or pursuing a mirage. So it is said. The Great Potent One said: "I" and the clinging to "mine" are completely pacified, the supreme and wonderful outer and inner realms, in the realm of primordial purity, sentient beings and Buddhas are non-dual, fortunate ones, clinging to self and other, one falls into the mistaken path of the Tirthikas, deceived by children and placed on the path of practice, there is no time to arrive, no time to realize, how can the non-dual Dharma be found? So it is said. Sixth, for the meaning of effortless Great Perfection, not having directly seen the self-arising wisdom of mind that transcends cause and effect, taking and rejecting, and not possessing the all-pervasive three valid cognitions that unerringly show the meaning of effortless primordial liberation, if a teacher who has not become a valid person leads and shows the meaning of Ati primordial liberation to the realm of cause and effect, diligent effort, for example, in the past, a monkey teacher saw the reflection of the moon appearing in the water, and thought that the crown jewel of the great god Shiva had fallen into the water, so he taught the monkeys how to retrieve it, and all the monkeys did as the teacher said, and all the monkeys drowned in the water. Like this, those who follow such inverted and mistaken teachings, all will go astray, because they will be bound by the thoughts of hope, fear, taking and rejecting, so it is said that it is easy to fall into danger, therefore it is advised to abandon such teachers. The Ten Sutras say: One who has not directly seen the nature of mind, who has not become a valid person, is like a monkey.
Chinese
就像我所宣讲的，三身导师所宣讲的转变之理，以及将此宣讲为真实的圣言，从而归纳出真实意义是不可改变的。第一部分是： 唉，大菩萨请听！法身普作王我的自性，在远离戏论的法界本体中，本来就没有转变的道理。 比如，普作王我的心性，自生的智慧光明，无为的例子就像虚空的自性，无论火七水一等任何因缘都无法改变一样。 我的法性菩提心的自性，法界光明远离戏论，无论原因、条件、努力等任何对治都无法改变。 所谓法性，并非是断绝显现的空性，而是所显现的万物，显现的同时也是空性，空性的同时也显现，不落入显现和空性的任何一边，安住在远离戏论的平等性本体中，除此之外没有其他的法性。 如《宝藏幻钥》中所说： 如何显现的法性， 被称为法的名称。 无自性即是法性。 法是地，法性是坚硬。 法是水，法性是湿润。 法是火，法性是温暖。 其他等等也应如此类推。 法是菩提心， 法性是觉知且明亮。 以上所说的意义是： 确定法与法性。 也就是说，诸法各自的特征显现，这被宣讲为法性。 此外，普作王我的心性，自生的智慧，成为一切法的精华，即使是它的一点点显现，也不会被任何原因、条件或对治所改变，因为它是无根无基，本空无为的自性，没有任何可以成立为转变之法的东西。 同样，用例子、意义、征象这三者来表示，一切法在其自身本体上是不可改变的，因此它没有原因和条件的对治。 如《十经》中所说： 例子、意义、征象这三者， 没有原因和种子， 远离一切条件和对治。 因此，对于圆满的心性， 被称为没有对治。 这样说道。第二部分是
English
Just as I have taught, and as the three-bodied teachers have taught about the nature of change, and as this is taught as a true statement, thus the true meaning is summarized as being unchangeable. The first part is: Alas, great Bodhisattva, listen! The nature of the Dharmakaya Kunjed Gyalpo, my own being, in the essence of reality, free from elaboration, is such that there is no change from the very beginning. For example, the mind of Kunjed, my own self, the self-born wisdom, the unconditioned light, is like the nature of the sky, which cannot be changed by any condition such as seven fires and one water. Similarly, the nature of my Dharma, the nature of Bodhicitta, the essence of reality, the clear light, free from elaboration, cannot be changed by any antidote such as cause, condition, effort, or accomplishment. The term 'Dharmata' is not like emptiness that cuts off appearances, but rather all these things that appear are empty as they appear, and appear as they are empty, not falling to either side of appearance or emptiness, but abiding in the nature of equality, free from elaboration. There is no other Dharmata than this. As it is said in the 'Treasury of Magical Keys': The nature of things as they appear, Is called by the name of Dharma. The absence of inherent existence is Dharmata. Dharma is earth, Dharmata is solidity. Dharma is water, Dharmata is moisture. Dharma is fire, Dharmata is heat. Others such as these should also be considered. Dharma is Bodhicitta, Dharmata is knowing and clear. The meaning of the above explanations is: To ascertain Dharma and Dharmata. That is to say, the individual characteristics of all Dharmas appear, and this is what is taught as Dharmata. Furthermore, the mind of Kunjed, my own self, the self-born wisdom, which has become the essence of all Dharmas, even the mere play of its signs, is not changed by any cause, condition, or antidote, because it is without foundation or root, primordially empty, unconditioned, and there is nothing that can be established as a changing Dharma. Similarly, by means of these three: example, meaning, and sign, it is shown that all Dharmas are unchangeable in their own nature, and therefore they have no antidote of cause or condition. As it is said in the 'Ten Sutras': In these three: example, meaning, and sign, There is no cause or seed, They are free from all conditions and antidotes. Therefore, for the perfected mind itself, It is said that there is no antidote. Thus it is said. The second part is about the seven
Chinese
那提。执着于人天乘，以心来趋近，是转变的过失；小乘声闻缘觉的转变过失；菩萨乘的转变过失；中等的克里亚乘的转变过失；瑜伽乘的转变过失；伟大的玛哈乘的转变过失；阿努乘以心来趋近的转变过失。第一种是，如此这般，法性菩提心本来没有转变，不依赖于因缘勤作，无法进行改造转变。但是，一切之源普贤王如来，由我而生的导师三身，将轮回涅槃一切万法依赖于因和果而生起的方式，对于超越因果勤作的法性不变之义，用名相来附加说明，就像这样。导师化身以不了义具有密意的言辞来授记，众生依靠五根，知识在对境上生起，享用欲妙，成为舍弃的道路是：五种根识各自产生所缘的对境，无论是色声等五境，从觉性菩提心的妙用之外没有其他，本来就自然束缚的众生们，对于自生无为的法性菩提心的妙用，本来解脱超越取舍，没有授记，像那样的对境五种享用，是堕入恶趣邪道的因，罪业深重这样授记后，身语意三门断绝杀生和不予而取的罪业等，行持十善业，修持禅定等，这样的道路是，对于远离自生因缘的法性菩提心的本体，进行取舍的缘故，法身普贤王如来心性自生的智慧，在漫长的时间里无法相遇，会被遮蔽。如龟根本续中说：若无不移自性住之义，则成趋往高处之因染污。入于无路之路，极难获得。以及，善恶无二，无取舍，唯一成佛道。行持善恶二者
English
Nate. The fault of transforming by approaching the mind with the vehicle of gods and humans; the fault of transforming with the lesser vehicle of hearers and self-realizers; the fault of transforming with the vehicle of Bodhisattvas; the fault of transforming with the intermediate Kriya vehicle; the fault of transforming with the Yoga vehicle; the fault of transforming with the great Maha vehicle; the fault of transforming by approaching the mind with the Anu vehicle. The first is: Thus, the Dharmata Bodhicitta has no change from the beginning, and it cannot be reformed or transformed by relying on causes, conditions, and effort. However, the source of all, the Primordial King Samantabhadra, the three Kayas of the teacher arising from me, explain how all phenomena of Samsara and Nirvana arise depending on cause and effect, and attach names and words to the meaning of the unchanging Dharmata that transcends cause, effect, and effort, like this. The teacher, the Nirmanakaya, prophesies with words of indirect meaning and intention, that sentient beings rely on the five senses, knowledge arises on the object, and the path of renouncing the enjoyment of desirable qualities is: The five sense consciousnesses, the objects of their respective arising causes, the five objects such as form and sound, are none other than the play of awareness, Bodhicitta. For sentient beings who are naturally bound from the beginning, without prophesying that the self-born, unconditioned Dharmata, the play of Bodhicitta, is originally liberated and beyond acceptance and rejection, enjoying such five objects is the cause of falling into evil paths and wrong views, and the sin is great. After prophesying this, the path of abandoning the sins of killing, stealing, etc., with body, speech, and mind, practicing the ten virtues, and meditating on Samadhi, etc., is because the essence of Dharmata Bodhicitta, which is free from self-born causes and conditions, is used for acceptance and rejection. Therefore, the Dharmakaya, the Primordial King Samantabhadra, the self-born wisdom of mind itself, will not be encountered for a long time and will be obscured. As it is said in the Root Tantra of the Tortoise: If there is no meaning of abiding in the immutable nature, then it will become contaminated by afflictions as a cause for going to higher realms. Entering a pathless path is extremely difficult to obtain. And, without good and evil, without acceptance and rejection, the only path to Buddhahood. Practicing both good and evil.
Chinese
如是所说：黄金与驴子的心，是错谬的道，是《大圆满道次第》的变异。第二是： 唉！大菩萨谛听！化身导师以与自身不同传承的方式，为聚集的眷属们，通过教导声闻缘觉之道，四谛和修持缘起等取舍、入离之道，来揭示觉性菩提心的游舞，自生五智之法以外别无所有的五烦恼作为应断之法。如此断除，实际上是舍弃五智，也是断绝烦恼的五毒。如是授记。那些进入声闻缘觉之道的人们，没有认识到烦恼的五敌是自生智慧，因此会舍弃自己的心性，即自生的五智。因此，我，普作佛，没有预言那样的道路。为什么呢？因为它与大圆满的意义相违背，是误入歧途之处。第三是： 唉！大菩萨谛听！ 那些相乘的菩萨们，对于从自己的心性中显现出来的外内显有诸法，本来就安住于成佛的自性之中，却不如此如实地认识，反而执着于应断的不净之法，在胜义谛中，修习无四边生、法性离戏的境界，并修持空性；在世俗谛中，修习一切缘起显现如幻如梦之相，以二谛修习，从二种因缘聚合中产生证得佛果之位，如是说，并在无数三大劫中，勤奋地修习地道。 守护如是道的誓言，修行十度，因为心性自己的体性不会改变，所以依靠那样的道，心性如虚空般的自性，比以前更加增上，从而证得佛果。我，普作佛，没有预言这样的教导。第四是： 唉！大菩萨谛听！ 克里亚（藏文：ཀྲྀ་ཡ་བ，梵文天城体：क्रिया，梵文罗马拟音：kriyā，行为）者们，由于本来自己的心性法性之体性没有改变，没有认识到不能通过勤奋修持来改造的意义，因此通过咒语和手印