English
In order to eliminate the conceptual thoughts of the holder and the held, there is no need to rely on the effort of settling the mind in the pure nature of the deity with the intention of superior samadhi. From the use of eye consciousness on form, to the mind's discernment of all phenomena gathered by general and specific characteristics, and everything gathered by thought, all are objects of desire that arise from the self-effort of self-arisen wisdom. One enjoys them oneself, which is merely offering a non-dual offering. Apart from that, there is no use of the objects of grasping and attachment, so there is no sin to confess. Wherever one looks, whatever appears becomes the adornment of one's own appearance. Therefore, all these phenomena that appear in various ways, both internal and external, are originally spread out in the inseparable nature of the three secrets of the self-arisen Samantabhadra, the teacher of the all-creating Dharmakaya. Therefore, it is taught that there is nothing else to do, such as unfolding thangkas. The Great Garuda says: Offering praise, inviting, mudra recitation, In this, there is no need to meditate on the mudra body, Since the illusory image arises from this, One does not seek leaves, knowing the fruit is obtained. Illusory inquiry, mudra, worldly mudra, The path of the fruit of complete liberation does not abide. If one attains the great path of pure liberation through this, Seeing, hearing, etc., abide in the essence of the mudra. As it is said. The meaning of the two sections mentioned above. In the ten sutras, it says, "Originally, it is the great gathering that abides in its own nature. Since it is originally spontaneously accomplished, there is no need for dedication. The grasping and the grasped are primordially pure, it is amrita. Gathering the six senses, offering to the six consciousnesses, The twelve places of the six senses and consciousnesses, With the pure intention of superior samadhi, Bless and cannot be held by wisdom." As it is said. "The appearance of existence dedicated by the mind is the benefactor, By looking with the senses, the desired qualities are spread out." As it is said. Twelfth, thus, all the play of the ground appearance is recognized and seen as one's own appearance. Therefore, at the moment of seeing, without going to the ground of the supreme accomplishment, the indivisible Samantabhadra, the meaning of having already gone from the beginning is manifested. Therefore, there is no accomplishment more supreme than that to be accomplished. That itself is the ultimate result of the Great Perfection, and never wavers from that.
Chinese
一切法在一个大平等性中圆满和合。正如（经文）所说：以眼根所见之境，若视其为五妙欲，即是成就。于此，等持之等性安住，即是因与智慧二资粮之圆满。如是说。第九，于未作作之本然安住的大道，有其他乘之道的五种无法成就的要点：从现在起，基本身遍布一切有情，因此是三身不离之大誓言的安置方式的要点；由具德上师的表示和方便之舞姿所引导的显现方式的要点；三门无勤任运而住，因此是基任运自成之大状态当下安住之方式的要点；教导一切行为皆应无执著而自解脱的要点；如是，若未证悟三身本自具足，则以因果勤作而成就之时永无可能之所示要点。第一是：如是，法身基位之智慧，即三身不离之状态，如火与热性般本自遍布并安住于一切有情，以大智慧于刹那间把握或证悟，则自显现无自性而解脱，能所二取融为一体，此乃于同一时间体验一切安乐之味，是清净结合之窍诀。如是，证悟之智慧并非由因缘所生，而是自生不造作之智慧，故远离一切变异之苦，转为大乐。且刹那亦不离此，故名大誓言，因其如小乘般远离退失之故。《十经》云：如是结合自性之窍诀，以法性刹那无二执持，即是无二之大结合。无因缘故，乃是大乐清净，无生故，说是誓言。如是说。第二是：于此，本然之智慧，即以大智慧如实证悟之殊胜方便，乃是具相上师以语之表示和身之舞姿引导，一切法皆为自性大智慧之体性。
English
All phenomena are perfected and complete in the expanse of one great equanimity. As it is said: Seeing with the eye faculty as a gathering, seeing it as the five objects of desire is accomplishment. Therein, the samadhi of equanimity is the perfection of the two accumulations of cause and wisdom. Thus it is said. Ninth, the great path of abiding in the unmade suchness has five key points that other vehicles' paths cannot accomplish: The key point of how the very ground pervades all sentient beings from the present time, thus arranging the great samaya of the three kayas being inseparable; the key point of the appearance of how the gestures of the lama's symbols and means are moved; the key point of how the three doors effortlessly and naturally abide, thus abiding in the state of the great spontaneously accomplished ground from the present; the key point of advising that all conduct should be without attachment and self-liberated; thus, the key point of showing that if one does not realize that the three kayas are primordially established, there is no time when they can be accomplished by effort of cause and effect. The first is: Thus, the wisdom of the dharmakaya ground, the state of the three kayas being inseparable, is like fire and heat, pervading and abiding in all sentient beings from the beginning. When this is grasped or realized in an instant with great wisdom, self-appearance is liberated without self-nature, and the object and subject are united into one. This is the essence of pure union, experiencing the taste of all bliss at once. Thus, the wisdom of realization is not produced by causes and conditions, but is self-born, uncompounded wisdom, so it is free from all the pains of change and becomes great joy. And since it does not pass even for a moment, it is called the great samaya, because it is free from degeneration like the lower vehicles. From the Ten Sutras: Thus, the essence of the union itself is that by holding the dharmata for a moment without duality, it is a great union without duality. Because there is no cause or condition, it is great bliss and purity, and because there is no birth, it is said to be a samaya. Thus it is said. The second is: Here, the wisdom of the natural state, the supreme means of realizing it as it is with great wisdom, is that the qualified lama moves the symbols of speech and the gestures of body, and all phenomena are the essence of great self-existing wisdom.
Chinese
证悟无有之义，如昔日持明师利星哈以罪恶指指向天空，向导师第二佛陀传授窍诀一般。如是，心专注于法性无生之义，证悟二取不二，即是献上远离实执的秘密供养，或二取不二菩提心之供养。如彼经云：智慧之境现证时，以方便之舞生起觉性，诸法无生净与二取合，献上无生之供养。如是说。第三，如此阿底瑜伽瑜伽士对任何显现存在的法，都不具有贪执的执着，因此不执取。如是不执取任何事物，是完全舍弃之故，因此不依赖下部的勤作，已经向轮回涅槃的宾客布施食子。同样，身体的行为，如双脚的舞蹈、双手结手印、建造坛城、以四种事业砌筑火炉等，一切无需勤作，以任运成就的方式圆满，因此说这些事业无需从其他地方成办，因此身体的行为什么也没有。同样，以心不分别的智慧，遣除魔王能取所取分别的魔，安住于平等法身之状态，观修本尊等，心中所有禅定的散乱全部圆满。所有声音词语都证悟为咒语，或安住于不可言说的状态，以不可思议的加持力，语的行为咒语词句无需念诵，本来圆满。如是，在《珍珠鬘》中说：欲求大手印现前，三千世界皆为坛城，降下雨和雾气，行者所缘大乘道，脚印是粉末彩绘，欲行是姿态，肢体摇动是手印，如何所说是咒语之词，所想皆是生起次第，心中所动是供养，显现之色是本尊身，大声念诵是乐器。等等所说，以及
English
Realizing the meaning of non-existence is like the past vidyadhara Shri Singha pointing his sinful finger to the sky and transmitting the key instructions of introduction to the second Buddha, the teacher. Thus, focusing the mind on the meaning of the unborn nature of reality and realizing non-duality is offering the secret offering free from grasping at reality, or the offering of non-dual bodhicitta. As it says in that very text: When the realm of wisdom is directly realized, the dance of means generates awareness, all phenomena are unborn, pure, and united with non-duality, the offering of the unborn is made. Thus it is said. Thirdly, like this, since the yogi of Ati Yoga does not have attachment to any phenomenon of appearance and existence, he does not grasp. Since not grasping anything is a great renunciation, therefore, without relying on the efforts of the lower levels, the torma has already been offered to the guests of samsara and nirvana. Similarly, other bodily activities such as the dance of the feet, the changing of mudras with the hands, the construction of mandalas, and the construction of fire pits with the four activities, etc., are all completed in a spontaneously accomplished manner without effort, so it is said that these activities do not need to be accomplished from elsewhere, therefore there is nothing to do with bodily activity. Similarly, with the non-conceptual wisdom of the mind, having dispelled the king of obstacles, the demon of grasping and conceptualization, and abiding in the state of equality dharmakaya, all the distractions of mental samadhi, such as meditating on deities, are completed. All sounds and words are realized as mantras, or by remaining in a state of inexpressibility, with inconceivable power and blessings, the activities of speech, the mantra words, are completed without recitation, already perfected. Thus, in the Garland of Pearls it says: Desiring the great mudra to be manifest, all three thousand worlds are the mandala, rain and mist fall, the path of the goer is the Great Vehicle, the footprints are colored powder paintings, the desire to go is the posture, the movement of the limbs is the mudra, how it is spoken is the word of mantra, what is thought is the generation stage, what moves in the mind is the offering, the appearing form is the body of the deity, the loud sound is the musical instrument. And so on, as taught, and
Chinese
在第十品中说：将显现和存在完全放下，不以觉知来执持。据说这是无有能取所取的食子。通过这个超越大圆满勤作修持的道路，以寂静之王无分别智慧，消除由自己产生的魔王之念，这便是无所作为之业之王，是无分别禅定等持的真言。第四，像这样，在所有供养处中，最殊胜的是对三界之怙主三宝，以各种供养品来服侍，并且将佛法和受用布施给众生，布施所生的福德之事物，同样，戒律所生的福德之事物，以及禅定所生的福德之事物，无论做了什么，如果没有智慧的不执着和禅定的不动摇的威力，如果对境产生执着，并且伴随着能取所取的分别念的动摇，那么做了供养布施等等，反而会变成无法从希望和恐惧、勤作修持的牢固束缚中解脱出来的巨大束缚，因此要精通于无执自解脱的关键。龟根本续中说：供养和食子等等，如果没有以金刚萨埵之心来摄持，那么以巨大的傲慢，只会变成束缚而无法解脱。前面也说过：对于无需寻找的大圆满事业，供养三根本，布施众生，同样，想要积聚二资粮的福德，如果没有禅定的不执着和不动摇的威力，如果对境产生执着，并且禅定动摇，那么做了供养布施后会变成巨大的束缚。这也是我所说的业之过失之处。第五，像这样，一切法自性圆满于觉性三身之体性，无需寻找，如果没有认识到这一点，如果通过勤作修持来寻找，就会变成束缚，因此，这个教导显示了道路和果的一切法本来无需寻找，自然成就之理，这个教导是不错谬地显示实相本身。如果不了解这个道理或者不相信，对于无需寻找的意义产生希望和恐惧，
English
It is said in the tenth chapter: Completely let go of appearance and existence, not holding on with awareness. It is said that this is a torma without grasping and being grasped. Through this path that transcends the efforts of Great Perfection practice, with the non-conceptual wisdom of the King of Serenity, eliminate the king of obstacles, the thought that arises from oneself, this is the King of Action, which is without action, it is the mantra of non-conceptual samadhi. Fourth, like this, among all objects of offering, the most excellent is serving the Three Jewels, the masters of the three realms, with various offerings, and giving the Dharma and resources to beings, the merit arising from generosity, and similarly, the merit arising from ethics, and whatever merit arises from meditation, if all of that lacks the power of wisdom's non-attachment and the immovability of samadhi, if one becomes attached to objects and is accompanied by the movement of grasping and fixation, then doing offerings, generosity, and so on, will instead become a great bondage that does not allow liberation from the tight knot of hope and fear, effort and practice, therefore, one should be skilled in the key point of non-attachment and self-liberation. The Root Tantra of the Turtle says: Offerings and tormas, etc., if not grasped by the Vajrasattva mind, then with great pride, it will only become bondage and will not lead to liberation. It was also said earlier: For the Great Perfection activity that is not to be sought, offering to the three roots, giving to beings, similarly, the merit of wanting to accumulate the two accumulations, if there is no power of samadhi's non-attachment and immovability, if one becomes attached to objects and samadhi wavers, then doing offerings and generosity will become a great bondage. This is also what I say is the fault of action. Fifth, like this, all dharmas are spontaneously accomplished in the essence of the three kayas of awareness, and are not to be sought. If this is not realized, and if one tries to seek through effort and practice, it will become a bondage. Therefore, this teaching shows that all the dharmas of the path and the fruit are originally not to be sought, but are spontaneously accomplished. This teaching shows the reality itself without error. If one does not understand this principle or does not believe it, and has hope and fear for the meaning that is not to be sought,