English
It is said that instead of striving and fabricating, one should rest the mind in the natural wisdom of its own nature. As it is said in the Tantra of the Arrangement of the Noble Path: All Buddhas abiding in the ten directions and three times, are all emanations of Kunrig (All-Knowing), other than that, there is not even a mote of Buddha. What appears outwardly and inwardly, know that it is Kunrig. From the emanation of the body of the Victorious Ones, the seven Buddhas such as Dipamkara appeared, and the past times were also me. From the emanation of the speech of the Victorious Ones, the thousand Buddhas of the Fortunate Aeon, etc., the teacher Kunrig is me. From the emanation of the mind of the Sugatas, the peaceful and wrathful Buddhas, etc., the five families of Father and Mother are me. In the expanse where I do not exist, there is not even the name of Buddha, let alone the place of birth of sentient beings. Everything is my emanation, I am the Buddha of the Ground. Therefore, all appearances, existence, samsara, and nirvana arise from the play of this single spontaneously accomplished Buddha of the Ground. Secondly, where do such teachers, the three kayas, reside to be considered the perfection of place? The place of the Dharmakaya is the great Ogmin of the Dharmadhatu meaning, the place of the Sambhogakaya is the Ogmin dense array, the five-fold perfect pure land of the five families, and the place of the Nirmanakaya is the uncertain various places such as Vajrasana in India. In short, the place where the three kayas dwell and reside is called the perfection of place, and it is not found elsewhere, but is the nature of the mind of the All-Creating Bodhicitta, therefore, without seeking elsewhere, it is said to rest in the natural state. Thirdly, when do the teacher, retinue, and teachings gather to be considered the perfection of time? The time when the perfections such as the past and future times gather is called the perfection of time. However, when resting in the un fabricated wisdom bodhicitta, there is no division of the three times distinguished by conceptual thought, in the time of inconceivable luminosity, or in the equality of the four times, in that state, the teacher and retinue of the Victorious Ones, the three kayas, are all gathered from the beginning, abiding without gathering or dispersing.
Chinese
因此，这也显示了安住于不做作的本性中。第四点是：大菩萨，请听！所谓“教法圣法”，就是对于三身的五种圆满，不做任何希望、怀疑和努力，而是安住于不做作的状态。为什么呢？因为“法”这个词的用法有十种，其中，经论的教法所表达的，是证悟之法，最终是如实地超越痛苦，即一切法的实相、心髓、菩提心的不做作的自性。因为除此之外，没有其他所谓的“法”存在或成立。因此，教法也被说成是安住于不做作的状态。像这样的五种圆满，实际上就是心性自生智慧的显现，除此之外别无他物。因此，现在众生所见的五根之显现，也被显示为五种圆满的自性。《啦卓秘密轮》中说：眼睛的感官显示各种各样的形象，这显示为普作王的身相。除此之外，没有其他的显示者。因此，显示者完全存在于自身之中。舌头表达显现的世间万象为词语和文字，所宣说的声音是导师的教言，因此被称为教法。耳朵所听到的各种声音，也是听闻普作王所发出的声音，除此之外，没有听到其他的声音。听闻此声，便成为眷属中的殊胜者。各种各样的气味如何产生，也未曾超出鼻子的感官。无分别地显示过去、现在、未来为一体。眼睛、耳朵、鼻子和舌头等等，都安住于身体之中，因此身体被显示为处所。当身体安住时，一切都安住，当身体不安住时，没有任何事物安住。因此，这个身体被显示为处所。如是说，因此，显现为五根对境的这些法，都是五种圆满的自性。正如所说，一切圆满之法都应安住于不做作的状态，因此，对于显现、声音、念头和觉知这些法，不做任何取舍、肯定或否定，而是将一切显现都安住于不做作的自然状态中。
English
Therefore, it is also shown to rest in the nature of being uncorrected. The fourth is: O Great Bodhisattva, listen! That which is called the teaching, the sacred Dharma, is this very state of being uncorrected, without any hope, doubt, or effort towards the five perfections of the three bodies. Why? Because the usage of the word "Dharma" is said to be tenfold, of which the ultimate meaning of the Dharma of realization, which is expressed by the Dharma of scripture, is the transcendence of suffering as it is, which is the uncorrected nature of the essence of the nature of all dharmas, the heart essence, the Bodhicitta. Because there is no other so-called "Dharma" that exists or is established beyond that. Therefore, the teaching is also said to be uncorrected. Such five perfections are none other than the play of the self-arisen wisdom of mind itself, so it is now shown that what appears to sentient beings as the five sense faculties is also the nature of the five perfections. In the Secret Wheel of La Zlo, it says: The sense of the eye shows all kinds of forms, this is shown as the body of the All-Creating King. There is no other revealer besides that. Therefore, the revealer is completely complete in himself. The tongue expresses the phenomena of existence as words and letters, the sounds proclaimed are the words of the teacher, therefore it is known to all as the Dharma of the teaching. How the ears hear the sounds is also hearing the sounds proclaimed by the All-Creating King, there is no other sound heard besides that. Hearing that is the origin of the sacredness of the retinue. How the various smells arise also does not go beyond the sense of the nose. Indivisibly, the three times are shown as one. Eyes, ears, nose, and tongue, etc., all abide in the body, therefore the body is shown as the place. When the body abides, everything abides, when the body does not abide, no one abides. Therefore, this body is shown as the place. As it is said, therefore, these dharmas that appear as the objects of the five senses are all the nature of the five perfections. Just as it is said that all the perfect dharmas should abide in the uncorrected state, therefore, do not do anything to accept or reject, affirm or deny these dharmas of appearance, sound, thought, and awareness, but leave everything that arises in its uncorrected, natural state.
Chinese
如是宣说。第二，关于根本意义的解说方式有三：一切法皆以五圆满显示之方式；彼等融入心性本然安住之一的方式而解脱之方式；证悟彼解脱之瑜伽士无需依赖生圆次第勤作修持之意义而教导之。第一是： 嗟！大菩萨谛听。如是根本意义之解说，即是以上所说的圆满，也就是没有包含在那五个圆满之内的轮涅之法，未曾说过有任何一个存在，因此，此处一切法皆归摄于根本五圆满而显示。同样，显有之诸法，没有一个不是三身之自性，因此显有轮涅一切皆如融入唯一导师之范畴一般，其余四者也应如是理解。彼等一切皆融入普作菩提心之一自性中，总之，一切法皆归摄于根本菩提心之一自性中而显示，因此也称为根本意义之解说。如《婆罗门广经》中所说：十方三世一切如来，以及三界一切有情之根本，即是普贤佛母之意，自生之智慧。如是宣说。第二是： 嗟！以呼唤语呼唤聚集之眷属，如是，以彼五圆满所归摄之轮涅一切法，即是根本自生之智慧觉性菩提心唯一者，融入于此，除此之外别无他物，因此，普作菩提心我，以不作整之本然安住，显有轮涅一切法亦是不作整之本然安住，因此，如何显现之此等诸法，皆是法性无生，于广大无垠之法界虚空中，成为一体宽坦开阔，因此，三身之导师们也将在不作整之法性虚空中获得解脱。同样，所宣说之教法乘，也将在不作整之法性虚空中获得解脱，三身之眷属与处所和三时，也将在无所缘之原始解脱大，不作整之法性界中消融而解脱，如是宣说。
English
Thus it was spoken. Secondly, there are three ways to explain the essential meaning: the way all dharmas are shown to be complete in five ways; the way they are liberated by being gathered into the single state of mind itself; the way the yogi who realizes that liberation is taught without having to rely on the effort of generation and completion stages. The first is: O great Bodhisattva, listen! Thus, the explanation of the essential meaning is that the dharmas of samsara and nirvana that are not included in the perfection mentioned above, that is, the five perfections, have not been said to exist as one. Therefore, here all dharmas are shown by being summarized into the five essential perfections. Likewise, since there is not a single phenomenon of existence that is not the nature of the three bodies, all phenomena of existence, samsara and nirvana, are gathered into the category of the single teacher, and the other four should also be understood in the same way. Since all of these are gathered into the nature of the single mind of Kunjed Gyalpo, in short, all dharmas are shown by being gathered into the nature of the single mind of enlightenment, and therefore it is also called the explanation of the essential meaning. As it is said in the Brahmanical Expanded Tantra: "The root of all the Tathagatas of the ten directions and three times, and of all sentient beings of the three realms, is the self-arisen wisdom of the heart of Kuntuzangmo." Thus it was spoken. The second is: O! By addressing the assembled retinue with an invocation, thus, all the dharmas of samsara and nirvana that are gathered by those five perfections are gathered into this single mind of self-arisen wisdom, awareness, and enlightenment, and since there is nothing other than that, the Kunjed Gyalpo, the mind of enlightenment, is naturally placed without fabrication, and therefore all the dharmas of samsara and nirvana are also naturally placed without fabrication. Therefore, how all these phenomena appear is that all these dharmas are unborn in nature, and in the vast expanse of the basic space of reality, they become one great expanse. Therefore, the teachers of the three bodies will also be liberated in the unfabricated space of reality. Likewise, the vehicles of the teachings that are taught will also be liberated in the unfabricated space of reality, and the retinue, places, and three times of the three bodies will also be dissolved and liberated in the unfabricated space of reality, the great primordial liberation without object, as it is said.
Chinese
又，在“啦”的吟诵中说到：导师和教法住世之时，在自生法界中吟诵“啦”，从中显现自生之体性，五种圆满也显示在自身圆满具足。不在自身作意，而是在法界中吟诵“啦”。如是说。第三，如是，此一切行之菩提心之自性，不作修饰，安住于本然，仅此一法，便能使显有之诸法，于法界离戏，不作修饰之广大平等性中解脱。若具足如是之理，则无需依赖其他之因果与勤作。因此，如实了悟阿底“耶巴索扎”之义之瑜伽士们，由于自身不作修饰，因此无需以安住于天慢之三摩地来修饰凡俗之身，而观想为天之自性。同样，不要以念诵真言等方式来修饰言语和语。不要将心专注于三摩地，不要以任何勤作来修饰心，而是安住于自性本然，不作修饰。如是说。《龙钦饶绛》中说：法性离于勤作，身心安住于无为之状态。法性于自身显现，念头生起广大智慧。法性于自身解脱，显现本身无有取舍。身心无为之法性，无有作为故，本自解脱。如是说。如是，为何需要安住于三门不作修饰之状态呢？因为以取舍勤作来修饰，则无法证得法性离戏之义。如是若未证得法性之义，则无法从希冀与恐惧、勤作之束缚中解脱。若未从分别念之束缚中解脱，则无法在法性平等性之界中，使有法显现之虚假影像皆于自身解脱，而获得法身普贤王如来之王位。第三，关于瑜伽意义的解释有三种：简要地阐述了低等乘不了解心性本来自在，无所作为之状态。声闻缘觉，菩萨，瑜伽，嘛哈，阿努等不了解。
English
Furthermore, in the recitation of 'La,' it is said: When the teacher and the teachings abide, by reciting 'La' in the realm of self-originated Dharma, the essence of self-origination is revealed, and the five perfections are also shown to be complete and perfect within oneself. Without focusing on oneself, one recites 'La' in the realm. As it is said. Thirdly, thus, this very nature of the all-creating Bodhichitta, unadorned and abiding in its natural state, by itself liberates all phenomena of existence into the realm of Dharma, free from activity, into the vast expanse of unadorned great equality. If one possesses such a reason, then there is no need to rely on any other cause and effect or effort. Therefore, those yogis who truly realize the meaning of Ati 'Yebab Sorzhak,' because their own body is unadorned, they do not need to adorn the ordinary body with the Samadhi that abides in divine pride, and contemplate it as the nature of a deity. Likewise, do not adorn speech and words through methods such as reciting mantras. Do not fix the mind solely on Samadhi, and do not adorn the mind with any effort, but abide in its natural state, without adornment or adulteration. As it is said. In 'Longchen Rabjam,' it is said: Because Dharma-nature is free from effort, body and mind abide in a state of non-action. Because Dharma-nature is revealed in itself, great wisdom arises from thoughts. Because Dharma-nature is liberated in itself, there is no acceptance or rejection in appearance itself. The Dharma-nature of body and mind being free from action is primordially liberated because there is no action. As it is said. Thus, why is it necessary to abide in the state of the three doors without adornment? Because if one adorns it with acceptance, rejection, and effort, one will certainly not attain the meaning of Dharma-nature being free from action. If one does not attain the meaning of Dharma-nature in this way, one will not be liberated from the bonds of hope and fear, and effort. If one is not liberated from the bonds of conceptual thought, one will not be able to liberate all the false images of phenomena that appear in the realm of Dharma-nature's equality within oneself, and one will not obtain dominion over the kingdom of the Dharmakaya Kunjed Gyalpo. Thirdly, there are three explanations of the meaning of Yoga: Briefly explaining how the lower vehicles do not understand the nature of mind, which is primordially free and without action. Shravakas, Pratyekabuddhas, Bodhisattvas, Yoga, Maha, Anu, etc., do not understand.