Chinese
此外，它不是由因缘所生，本质上不是由组合而成，因此最终也不会毁灭，超越了生死的种种特征。因此，一切法不依赖于行为和努力，从原始之初就已显现为菩提之心的本质而圆满成佛。如果期望获得前所未有的新成果而去寻求，以这种心态进行修行努力，那么法界非合成的智慧菩提心，没有更上一层楼变得更好的地方，因为无处可去，所以超越了一切因果努力。正如《吉祥智慧杜鹃》中所说：“因果不分结合的金刚。未生本自存在故无有毁灭。从初即是菩提心之自性。若有寻求之念则不得其义。”以及《十经》中所说：“菩提心乃一切之因，犹如摧毁一切的金刚缘。无因无种故无生，无缘无对治故无灭。从初未生菩提心之精华，若今寻求之念则不生菩提心。”第六点是，虽然像下乘那样不需要断恶行善等其他努力，但如果认为需要修习大圆满的境界，自生智慧的觉性，那么，作为无碍智慧，三身功德任运自成显现之基础的，未加改造的自然本性禅定，就像水分滋润一样，从一开始就与菩提心不可分离地存在。正如《摩尼宝鬘经》中所说：“念头之起灭本为空，本自安住于大禅定。”因此，菩提心自身的体性，从一开始就是一切念头起灭自然寂静的自性，已经任运成就了自然禅定，所以没有其他禅定可以修习。如果不这样认识，而是认为要净化业和烦恼的不净部分，新获得以前没有的功德，以这种心态去修习阻止念头生起的禅定，就不能证悟法性的意义。
English
Furthermore, it is not born from causes and conditions, and its essence is not compounded. Therefore, it will not ultimately be destroyed, transcending all characteristics of birth and death. Thus, all phenomena do not depend on actions and efforts; from the very beginning, they are manifest as the essence of the heart of enlightenment, already perfectly enlightened. If one hopes to attain a new, unprecedented result and seeks it, engaging in meditative effort with such a mindset, then the uncompounded wisdom heart of enlightenment of the Dharmadhatu has no place to ascend higher and become better. Because there is nowhere to go, it transcends all causes, effects, efforts, and accomplishments. As it is said in "The Auspicious Wisdom Cuckoo": 'The indivisible union of cause and effect is the vajra. Because it exists from the beginning without birth, there is no destruction. From the beginning, it is the nature of the heart of enlightenment. If there is a thought of seeking, one will not find the meaning.' And as it is said in "The Ten Sutras": 'The heart of enlightenment is the cause of all, like a vajra that destroys all conditions. Because there is no cause or seed, there is no birth. Because there is no condition or antidote, there is no destruction. From the beginning, the essence of the unborn heart of enlightenment, if one now seeks with the thought of seeking, the heart of enlightenment will not arise.' Sixthly, although one does not need other efforts such as abandoning evil and adopting virtue as in the lower vehicles, if one thinks that one needs to meditate on the state of the Great Perfection, the self-arisen wisdom of awareness, then the unadulterated, natural, innate meditation, which is the basis for the spontaneous manifestation of all the qualities of the three kayas, the unobstructed wisdom, abides inseparably with the heart of enlightenment like moisture from the beginning. As it is said in "The Garland of Pearls Tantra": 'Since the arising and ceasing of thoughts are primordially empty, it abides from the beginning in great meditation.' Therefore, the very essence of the heart of enlightenment is the nature of naturally pacifying all the arising and ceasing of thoughts from the beginning, spontaneously accomplishing natural meditation. Therefore, there is no other meditation to practice. If one does not realize this and instead thinks of purifying the impure aspects of karma and afflictions and newly accomplishing previously nonexistent qualities, and with this mindset, one practices a meditation that blocks the arising of thoughts, one will not realize the meaning of the nature of reality.
Chinese
不会改变，因为已经圆满了。如经中所说：以禅定修行不能证悟法性之义。那么，如果不修禅定，是否会因为受到能取所取分别念的控制而变成轮回的业等等呢？并非如此，通过修习禅定，不去思虑法性的意义，也不去除能取所取分别念的垢染，其他任何显现的游舞，本来就安住在唯一的法性自性中。无论生起什么显现感受的分别念，它本身都不会改变或变色，而是唯一的智慧自性，因此不会从中产生其他的智慧。正如经中所说：从习气中显现五种智慧身，从分别念中产生明觉的智慧，从无明中生起佛陀的意念。此义在《十部经》中说：大圆满是远离功过之禅修，对于远离能取所取分别念的法性，以十种功德修习禅定，十种禅定是十种障碍，因此不要思虑这十种功德。不思虑无戏论的法性，不去除能取所取的明觉，就像非空非有的哑巴的法性一样，自己的分别念即是智慧。我说了禅修的歧途。因此，具有十种功德自性的禅定，实际上并没有超出分别念，却自认为是智慧，如果特别执着地修习，反而会变成束缚，因此说是大圆满的歧途。其中，被认为是障碍的十种功德是：经中说：十种功德是十种障碍，十种障碍是什么呢？不动摇和明亮，融入和安乐，浑然和清晰，心中生起智慧，贬低他人的观点，炫耀自己的观点，渴望拥有神通，说这是无上，执着于对法的理解，这十种是歧途和障碍。第七，下乘认为法性菩提心非常深奥，难以理解，因此将其视为微细的自性，并通过因果努力来修持正确的道路。
English
It will not change, because it is already perfected. As it is said in the scriptures: "Meditating on samadhi does not realize the meaning of Dharmata." So, if one does not meditate on samadhi, will one be controlled by the dualistic thoughts of grasping and being grasped, and thus turn into the karma of samsara, etc.? It is not so. Through meditating on samadhi, without contemplating the meaning of Dharmata, and without removing the defilements of dualistic thoughts of grasping and being grasped, all the play of whatever arises is inherently abiding in the nature of the sole Dharmata. Whatever conceptual thoughts of appearance and feeling arise, they themselves do not change or alter their color, but are the nature of the sole wisdom. Therefore, no other wisdom arises from it. As it is said in the scriptures: "From habituation, the five wisdom bodies are manifest; from conceptual thought, the wisdom of awareness arises; from ignorance, the Buddha's intention dawns." The meaning of this is stated in the "Ten Sutras": "The Great Perfection is a meditation free from faults and virtues. For the Dharmata free from grasping and dualistic thoughts, meditating on samadhi with ten qualities, the ten samadhis are ten obscurations, so there is no thought about these ten qualities. Not contemplating the Dharmata free from elaboration, and not purifying the awareness free from grasping, like the Dharmata of a mute person who is neither empty nor existent, one's own conceptual thought is considered wisdom. I have spoken of the wrong path of meditation." Therefore, the samadhi with the nature of ten qualities, in reality, has not gone beyond conceptual thought, but one considers it as wisdom. If one meditates with special attachment, it will only become a bondage, so it is said to be the wrong path of the Great Perfection. Among them, the ten qualities that are considered as obstacles are: It is said in the scriptures: "The ten qualities are ten obstacles, what are the ten obstacles? Immovability and clarity, absorption and bliss, wholeness and distinctness, the arising of wisdom in the mind, disparaging the views of others, boasting one's own views, desiring to possess supernatural powers, saying this is unsurpassed, clinging to the understanding of the Dharma, these ten are said to be wrong paths and obstacles." Seventh, the lower vehicles consider the Dharmata Bodhicitta to be very profound and difficult to understand, so they regard it as a subtle nature, and through the effort of cause and effect, they cultivate the correct path.
Chinese
如果这样做，一切善妙功德都会产生，如果不这样修持，就会执着于被分别念所控制的一切粗细痛苦产生的门。为了远离心之寂静，即能取所取相的分别念，而寻求修持无分别禅定的道路。为了获得心之寂静，身体也远离喧嚣，前往寂静的地方。总之，为了使自己的心远离事物和相，特意执着内外二寂静，修持无分别念，因为这是取舍的细微部分，所以如果证悟大圆满意义的瑜伽士们进行观察，就会修成一种带有分别念、疑虑和变化的意识，因为不符合实义，所以说不需要任何这样的修行努力。如《深奥究竟》中说：阿底大圆满法身远离二谛，自性本然显现之智慧，远离有无中之智慧三边。境上舍取二者本来没有，譬如虚空自知一般，如实无谬证悟自心，身语无生证悟无有基础，因此没有跏趺坐、端坐、禁语之说。因此心也无实有，远离常断，舍弃分别念，不分别念的修持又会产生新的分别念。因为是从智慧见解的力量中产生的，所以瑜伽士不需要用有目标的意识来修持。又如《十部经》中说：菩提心是佛法的门，细微粗大的痛苦被命名为门，以心的寂静寻求道路，前往寂静的地方，境寂静、心寂静，修持细微之法，如果觉性显现出来进行观察，修持三种细微之法，就会变成修持分别念。我说细微之法是偏离法性之处。这样说的。此外，还有将此解释与声闻宗的观点在大圆满中的过失联系起来的说法。第八，大圆满的自性是超越善恶因果的，如果没有认识到这一点，就将善恶之业命名为因，将苦乐命名为果，各自的凡夫。
English
If done, all good qualities will arise, and if not practiced in this way, one will be attached to the door from which all coarse and subtle sufferings arise, controlled by conceptual thoughts. In order to distance oneself from the solitude of the mind, that is, the conceptual thoughts of grasping and being grasped, one seeks the path of meditating on non-conceptual samadhi. In order to attain the solitude of the mind, one also distances the body from busyness and goes to a solitary place. In short, in order to keep one's mind away from things and characteristics, one deliberately clings to both inner and outer solitude and meditates on non-conceptualization. Because this is a subtle part of acceptance and rejection, if yogis who have realized the meaning of Dzogchen observe, they will be meditating on a consciousness with conceptualization, doubt, and change. Because it does not conform to the true meaning, it is said that no such effort of practice is needed. As it says in "Profound Completion": Ati Dzogchen Dharmakaya is free from the two truths, the wisdom of self-arising nature, free from the three extremes of wisdom in the middle of existence and non-existence. There is no abandonment or collection of objects from the beginning, just as the sky knows itself. By realizing one's own mind without error, there is no basis for realizing body and speech unproduced, so there is no saying of lotus posture, sitting upright, or cutting off speech. Therefore, the mind is also unreal, free from permanence and annihilation. Abandoning conceptualization, the meditation of non-conceptualization will bring new conceptualizations. Because it arises from the power of wisdom's view, yogis do not need to meditate with a targeted mind. Also, as it says in the "Ten Sutras": Bodhicitta is the door of Dharma, subtle and gross suffering is named the door, seeking the path with the solitude of the mind, going to a solitary place, the environment is solitary, the mind is solitary, practicing subtle Dharma, if awareness manifests and observes, practicing three subtle Dharmas will become practicing conceptual transformation. I say that subtle Dharma is where one deviates from Dharmata. So it is said. In addition, there are also statements that relate this explanation to the faults of the Sravaka school's view in Dzogchen. Eighth, the nature of Dzogchen is beyond good and evil, cause and effect. If this is not realized, good and evil actions are named as causes, and happiness and suffering are named as effects, each ordinary person.
Chinese
即使努力取舍善恶。但在大圆满的道中，心性自生之智慧，原本就是非造作的自性，超越了因果名言的范畴，因此善不能助益，恶不能加害，善恶二者在究竟上并不成立，而是被完全遣除的。如《龟壳根本续》中说：处于平等之境时，自生智慧光明中，善恶二者皆遣除。如是说。因此，如果依赖取舍善恶，就一定能从轮回的世间此地解脱，到达涅槃的旱地，如果对取舍之业生起极大的欢喜而努力修持，那就会成为证悟无勤任运本来的障碍。因此，这被指为大圆满的歧途。如前文所说：大圆满的见行超越因果，如果命名为从因生果，以善因得生天之果，以恶因得堕恶趣之果，从这个世间行持而生，接受善，舍弃恶，说会产生果，生起极大的欢喜，那也是见行因果的歧途。如是说。对此，全知荣 सोम 巴大师说：其中，善恶二者皆遣除之语，从另一方面来说，是指阻断善恶二者。声闻和独觉乘的人们修持阻断业，因此为了遮止生命，而修持阻断业，为了阻断业，而修持阻断烦恼。如果烦恼止息，就一定能从唯有痛苦的世间此地，到达涅槃的旱地。这是对取舍生起极大欢喜的人们。如是说。第三，显现为贪嗔痴等五毒，却不需断除，而于法性中解脱，自生智慧的行引导有四：安乐痛苦味为一，无取舍之行引导；显现为欲妙贪嗔，一切行为皆为庄严之行引导；无论显现为何，皆以无贪执而行，平等性如虚空般生起的行引导；声音显现为空性无生，以之而行，则显现为语调自然成就