English
It is not a place like hell, but is inseparable from unobstructed, clear wisdom from the beginning, abiding in the single bindu of non-elaboration, free from all extremes of elaboration. In that space, all phenomena encompassed by samsara and nirvana are shown to be complete and spontaneously accomplished from the beginning, without being abandoned or sought. In short, the spontaneously arisen wisdom that is inseparable from Kadag and Lhundrup, free from fabrication, alteration, acceptance, and rejection, is such that all phenomena are unmixed and completely perfect in its space. Therefore, it is a statement that shows the nature of the Great Perfection of Non-Action. Yoga means that, compared to all other vehicles, the mind is extremely skilled in the meaning of dharmata, so it is the meaning of the word Great Perfection, the pinnacle of all vehicles. Therefore, it is called the explanation of the meaning of the word. As Longchen Rabjam said: One is complete, all is complete, faults and virtues are all complete. The Great Perfection Ati is the essence of all. In the realm of wisdom, in Tila, there is no distinction. All the distinctions of ground, path, and vehicle are unmixed and completely perfect, the adornment of a single bindu. The single bindu is naturally free from distinctions. It dwells happily in the space of the unchanging teaching. The bliss of non-action is bliss in the open space. Everything is of one taste, liberated in the equal realm. Unborn play, all great awakening Ah (Tibetan: ཨ, Sanskrit Devanagari:अ, Sanskrit Romanization: a, Chinese literal meaning: without). The nine vehicles are unmixed, not abandoned, complete, therefore Ti (Tibetan: ཏི, Sanskrit Devanagari:ति, Sanskrit Romanization: ti, Chinese literal meaning: truth). Above there is nothing else, the great common glory is elevated. So it is said. Secondly, for the self-arisen wisdom that is established as non-dual, the meaning of Ati Yoga or the extremely perfect Great Perfection, which is the pinnacle of all such vehicles, to say that there is both the cause that establishes and the result that is established, and to strive for the conduct of cause and effect, acceptance and rejection, does not correspond to the meaning of realizing as it is the non-dual wisdom beyond mind of the Great Perfection of Non-Action. As Longchen Rabjam said: In the completely pure dharmata, to realize cause and effect as entities is to be bound by evil views, because delusion deviates from the meaning. It is extremely difficult to teach and express. So it is said. Similarly, because the wisdom that is inseparable from clarity and emptiness does not fall to either side of appearance or emptiness, all speech, thought, and expression...
Chinese
如果认为离我、离戏论、超越心识的自性，在胜义空性和世俗显现二者之间，将二谛分开而说，那也只是执着于世俗存在，诽谤胜义不存在的言辞而已，因为没有到达如实安住于不可言说的实相之上的缘故。因此，像那样说和表达的人，没有领悟到远离因果取舍等一切戏论，二无别的智慧各自自证的意义。如是说。在《鱼母入睡续》中说：阿底无定乘的心髓自性，是谁也无法衡量，本无二谛。希求二谛者，此中何处有？本来就没有。以真谛和理证来推测，又怎能领悟这稀有奇妙之法？轮回涅槃无别大圆点之界。如是说。三、于一实相中归摄要义：如是，大圆满阿底的见解，无作任运大圆满于一实相中开示，如是，过去、现在、未来所逝去和到来的诸佛的无上证悟，也不见为因果取舍、二谛等，而是于二无别法身大圆满，离戏论明点独一的界中，无作安住。如是说。此理在《宝藏幻钥》中也开示说：无为大菩提，不是造作所能成就，而是无作安住而成。过去诸佛皆是，如是安住不造作。现在诸佛亦是，如是安住不造作。未来诸佛亦是，如是安住不改变。秘密主我亦是，如是安住不曾造作。大菩萨您也是，如是安住不造作。如是说。像这样，将觉悟之心无作安住，下乘的一切勤作之义也自然含摄其中。于彼续中说：无作安住者，含摄下乘一切勤作
English
If one separates the two truths and speaks of them separately, between the self-nature that is free from me, free from elaboration, and beyond mind, in the two, ultimate emptiness and relative appearance, then that is merely a word that clings to existence in the relative and slanders non-existence in the ultimate, because it has not reached the state of abiding as it is on the unspeakable reality. Therefore, the person who speaks and expresses in that way has not realized the meaning of the self-awareness of the non-dual wisdom, which is free from all elaborations such as cause and effect, acceptance and rejection. It is said. In the Tantra of the Sleeping Fish Mother, it says: This self-nature of the heart essence of Ati, the unconditioned vehicle, is such that no one can measure it, there is no truth in two truths. Where is the desire for two truths here? It is not there at all. By inferring truth and reason, how can one realize this wonderful and amazing Dharma? The realm of the great sphere, without samsara or nirvana. It is said. Third, summarizing the meaning into one reality: Thus, the view of Dzogchen Ati, the unmade, spontaneously accomplished Great Perfection, is shown in one reality, just as the supreme realization of the Buddhas who have passed away and come in the three times is not seen as cause and effect, acceptance and rejection, two truths, etc., but as the non-dual Dharmakaya Great Perfection, the unmade abiding in the sphere of the single bindu free from elaboration. It is said. This principle is also taught in the Treasury of Magical Keys: That uncreated great enlightenment is not accomplished by fabrication, but is accomplished by uncreated abiding. All the Buddhas of the past, abiding as they are, did not fabricate. All the Buddhas of the present, abiding as they are, do not fabricate. All the Buddhas of the future, abiding as they are, will not change. The Lord of Secrets, even I, abiding as it is, have never fabricated. Great Bodhisattva, you too, abiding as it is, do not fabricate. It is said. Like that, all the meanings of the efforts of the lower vehicles are naturally included in that unmade abiding of the mind of enlightenment. In that very text it says: The unmade abiding includes all the efforts of the lower vehicles.
Chinese
。下方的菩提在那裡圓滿。所有善妙迴向的祈願也在那裡圓滿。所有懺悔罪過的懊悔也在那裡圓滿。令聖者歡喜的內外供養圓滿。律儀和戒律、誓言的守護界限圓滿。進入壇城、灌頂和成就圓滿。佛地和六度波羅蜜多圓滿。積累資糧、淨化障礙、努力修持、果報圓滿。利他事業究竟、四種事業圓滿。利益有情、四無量心圓滿。身體的旋轉、手印、舞蹈也圓滿。語的念誦、複誦、音調和讚頌圓滿。意的禪定、手印、壇城圓滿。如是說。章節的名稱。《菩提心普作王》中，安住於真實義之章，即第九根本的注釋。 一切法圓滿大菩提心普作王之注釋，普賢意莊嚴。利他光芒。
English
There, the lower Bodhi is perfected. All the prayers of perfect dedication are also perfected there. All the repentance of confessing misdeeds is also perfected there. The outer and inner offerings that please the noble ones are perfected. The boundaries of keeping vows, discipline, and samaya are perfected. Entering the mandala, empowerment, and accomplishment are perfected. The Buddha-ground and the six perfections are perfected. Accumulating merit, purifying obscurations, striving in practice, and the fruition are perfected. The ultimate benefit of beings, the four activities are perfected. Benefiting sentient beings, the four immeasurables are perfected. The body's circumambulation, mudras, and dance are also perfected. The speech's recitation, repetition, melodies, and praises are perfected. The mind's samadhi, mudras, and mandala are perfected. Thus it is said. Chapter Title: From "The All-Creating King, the Mind of Enlightenment," the chapter on abiding in reality, which is the commentary on the ninth root. The commentary on "The All-Creating King, the Mind of Enlightenment," the Great Perfection of All Dharmas, The Ornament of Samantabhadra's Intention. The Rays of Benefit for Others.