English
Since there is no establishment even in the smallest part, realizing that it is free from all elaborations such as existence and non-existence, permanence and annihilation, this is the view of Ati Dzogchen that transcends all elaborations. As it is said in the Ten Sutras: The phenomena of appearance are various, but there are not two in the nature of reality. The essence is enlightenment, which is extremely inconceivable, immeasurable, and free from elaboration. Secondly, as mentioned above, when such a view, the great primordial liberation, manifestly sees the meaning of being free from all objects, signs, and elaborations, all the nets of conceptual thoughts that grasp at signs dissolve into nowhere. Because there is no object of focus, this way is the way things are. Like this, meditating in the unaltered state of reality, etc., because the wisdom of discriminating mind does not grasp at anything, it does not discriminate on anything. However, for such a yogi, all appearances and actions manifest as the play of reality, and therefore naturally abides in the unaltered, mind-transcending great meditation. As it is said in the Ultimate Treasury: Because it arises from the power of the wisdom view, the yogi does not meditate with the knowledge of an object. Because conceptual thought is the unborn wisdom of one's own mind, the yogi does not need to meditate intentionally. Essence of the gathering of Bodhisattvas, listen also to me. Because the appearance of objects, the field of action is not established, the wisdom like the sky naturally arises, because one's own mind realizes the meaning in the state of Dharmakaya, if the yogi does not meditate on anything in the mind, then it is in accordance with the meaning of the true view. Thirdly, all these appearances of the outer and inner worlds, in reality, are manifested in this way as the unobstructed display of self-arisen great wisdom, the expanse of awareness, Bodhicitta. Therefore, all these dharmas have no good or bad to be accepted or rejected, they are primordially pure by their very nature, and are complete in the state of equality, the body, speech, and mind of Samantabhadra, the three vajras. Therefore, in the sense of being free from acceptance and rejection, effort and accomplishment, abandoning the disease of hope, fear, and effort, and abiding in a relaxed and comfortable state, this is the effortless, spontaneous conduct of Dzogchen. As it is said in the Magical Key Treasury: It is not an artificial conduct, it is powerful and naturally arising, practice the conduct that has no prohibition.
Chinese
远离怀疑之心的，若无取舍地行事，此行如巨象入水。犹如挥舞虚空之矛，若三例与义相符而行，即是普贤行。于平等性中不动摇，身语意三舍弃造作，是极瑜伽之行。如是说。第四，不像下乘那样，必须通过努力才能获得果实，而是无需寻找，本已成就的大果，即是自生之智慧，本初即是三身佛的自性，自然成就，远离取舍而存在。因此，无需再以希望、怀疑和努力去寻找果实，所以，在不造作的本然状态中，不作任何改变，保持自然，即是自然成就、远离希望和怀疑的果实。如《宝藏钥匙》云：大圆满阿底瑜伽，不依赖瑜伽之时，于如实之法性中，安住不造作之心，觉性素然不造作，果自成身语意。如是说。后面四句之义，《十经》云：于不造作之法性中，虽不思“如实”，然于显现种种形象者，因无取舍而普贤。本初即已超越勤作，故已舍弃勤作之病，自然安住故为安住。如是说。如是，此六金刚句，于《十经》中，解释为八教诫中无取舍之行。化身噶绕多吉之《行如日月双运难解》中说：第一句说见，第二句说修，第三句说行，第四句说果，第五句说悲，第六句说基自然成就之理等等，有其他解释方法。此处依全知上师之略义而作。然而，无论如何解释，其意皆归于一，毫无矛盾，从所诠之义衡量，一切法皆是菩提心之体性，故无论如何措辞皆不相违，从能诠之词的角度衡量，胜者之教
English
Free from a mind of doubt, if one acts without acceptance or rejection, this conduct is like a great elephant entering water. Like whirling a spear in the sky, if three examples are practiced in accordance with their meaning, it is the conduct of Samantabhadra. Unwavering in equanimity, abandoning effort in body, speech, and mind, it is the conduct of utmost yoga. So it is said. Fourthly, unlike the lower vehicles where one must strive to obtain a result, the great fruit of primordial accomplishment, which is the self-arisen wisdom of awareness itself, is primordially established as the essence of the three kayas of the Victorious Ones, spontaneously accomplished, and abiding free from acceptance and rejection. Therefore, one does not need to seek a new result with hope, doubt, or effort. Thus, leaving it in its natural, uncorrected state, without making any changes, is the spontaneously accomplished fruit free from hope and doubt. As it is said in the "Treasury Key with Magical Power": "The Great Perfection Atiyoga does not depend on the time of yoga. In the suchness of the way things are, place the mind without artificiality. Awareness, fresh and uncorrected, the fruit is self-established, kaya, speech, and mind." So it is said. The meaning of these last four lines, from the Ten Sutras: "In the uncorrected nature of reality, although one does not think 'as it is,' in the manifold display of appearances, because there is no acceptance or rejection, it is Samantabhadra. Since it is primordially beyond effort and accomplishment, having abandoned the disease of effort, it is established as spontaneously abiding." So it is said. Thus, these six vajra words are explained in the Ten Sutras as the meaning of conduct without acceptance or rejection, one of the eight precepts. In the difficult commentary of the emanation body Garab Dorje, "Conduct Like the Sun and Moon United," it says: "The first line speaks of view, the second of meditation, the third of conduct, the fourth of result, the fifth of compassion, and the sixth of the spontaneously accomplished nature of the ground," etc. There are other ways of explaining it. Here, it is done according to the condensed meaning of the Omniscient Lama. However, no matter how it is explained, the meaning converges into one, without any contradiction. If measured from the point of view of the object to be expressed, all dharmas are of the nature of one bodhicitta, so no matter how it is phrased, it does not contradict. From the point of view of the expressing words, the teachings of the Victorious Ones
Chinese
据说，它不像普通人的话语那样广阔，意义深刻，可以以多种方式引导。本章的名称是：《普贤行愿品》中金刚六字品第三十一释。第二，任何显现皆与心性为一，无需断舍因果，法身当下任运成就之第三十二品，分为二：教义和解释。第一，金刚六字品之后，显示无为任运圆满之理，彼时，《普贤行愿品》显现为最初收集教义者之自显现，对于金刚萨埵而言，显现轮回涅槃所摄之诸法，皆为菩提心之自性，法性，如是性之界中，本初即为原始解脱之大，超越心识，离戏，无缘平等性中已成佛，虽未作任何勤作修持，然于胜义无生之实相，法身自住之意，无有衰损与遮蔽等，本初即为任运自成，处于离弃取之状态。因此，安住于无为大平等之状态中，无需任何扬弃之劳作，此乃宣说此义之无上定解之经，此品具有四句之自性。第二部分分为三：如何显现为法性之自性，显现之时安住于无执光明空性中，以及将此显现为无分别法身。第一，嗟！大菩萨，如此内外情器所摄之诸法，于义中显现之此等，若以各自之有境自证之智慧观察之，则所有此等显现之事物，皆非如显现般于义中成立，而是在法性如是性之界中，无生离戏，圆满于法身之唯一明点中，离弃取，与虚空等同之无字续云：无生之中生一切，生时自性即为空，此乃无生之精髓，从本初未生之语中
English
It is said that it is unlike the words of ordinary people, being very vast and profound in meaning, and can be guided in many ways. The name of the chapter is: The thirty-first explanation of the Vajra Six Syllables Chapter from the All-Creating King of Enlightenment Mind. Second, the thirty-second chapter, in which whatever appears is one with the nature of mind, so there is no need to abandon cause and effect, and the Dharmakaya is spontaneously accomplished in the present, has two parts: the teaching and the explanation. First, after the Vajra Six Syllables Chapter, showing the way of effortless and spontaneously perfect completion, then, the All-Creating King of Enlightenment Mind appears as the first collector of the teachings of self-appearance, and for the Vajrasattva himself, all the dharmas included in samsara and nirvana are the nature of the bodhicitta, the dharmata, in the realm of suchness, from the beginning, it is the great primordial liberation, beyond mind, free from elaboration, and enlightened in the equality of non-objectification. Although no effort or practice has been made, in the ultimate reality of no birth, the Dharmakaya's own abiding intention has no degeneration or obscuration, and from the beginning, it is spontaneously accomplished, abiding in a state free from acceptance and rejection. Therefore, abiding in the state of uncorrected great equality, there is no need for any labor of affirmation or negation, and this is the sutra of unsurpassed definitive meaning that shows this, this chapter has the nature of four sentences. The second part has three parts: how it appears as the nature of dharmata, how it abides in the luminosity and emptiness of non-grasping at the time of appearance, and how it shows that it is the non-conceptual Dharmakaya. First, O great Bodhisattva, like this, all these dharmas included in the outer and inner world, which appear in meaning, if they are examined with the wisdom of self-awareness of each object, then all these appearing things are not established in meaning as they appear, but in the realm of dharmata suchness, unborn, free from elaboration, complete in the single bindu of the Dharmakaya, free from acceptance and rejection, equal to space, the wordless tantra says: From the unborn, all is born. As soon as it is born, its essence is empty. That is the essence of the unborn. From the words of the primordially unborn
Chinese
已逝。离戏绝言唯独性，离边无二胜义界，所破所立皆清净。如是说。因此，一切法皆显示为如来藏。如来藏之义，如前十五章所说，乃是安住之法，无有错谬，本初即是离于改造、取舍之自性，此乃菩提心之体性。此义之如实，乃是超越一切分别念相之行境，于离戏、超心、本初之自性中宣说。于彼（经）中云：本初心要即菩提，寻伺之心不动界。身与智慧离言诠，解脱之后亦示道。心要界中得解脱，现量比量颠倒执。非是分别念行境，何故离于勤作故。生者不生超心识，离于语词之边际，空性智慧心要显。如是所说，如实安住之法，本初成佛，乃是寻觅与修证皆不可得之自性，了悟离于言说思议，除此之外，更无其他之见，故仅以此一词，亦已显示大圆满之见，乃是离于破立垢染之义。第二，如上所说之自性，于自生之智慧大空，如来藏之界中，一切法本初即已解脱为本初成佛之体性。因此，对于新修之禅修勤作，若执着于取舍改造，则毫无必要，故于此无作任运大成之义，任何人皆不应如以幻术之蹄来求水一般，执着于希冀与恐惧、扬弃与接纳，而应安住于无执、光明、空性之状态中，保持无执之自然状态。何以故？若以取舍、破立之见而作改造，则一无所成，唯以无为平等性之见方能成就。如《宝藏开启钥匙》云：无作大菩提，非以改造而成就，唯以安住于无为而成就。过去诸佛，皆未曾于如实性上作改造。现在诸佛亦然，未曾于如实性上作改造。未来诸佛亦然。
English
Passed away. The only nature that is free from elaboration and inexpressible. The ultimate sphere that is free from extremes and non-dual. All that is to be refuted and established is completely purified. Thus it is said. Therefore, all dharmas are shown to be suchness. The meaning of suchness, as explained in the previous fifteen chapters, is the unchanging nature of abiding, the very essence of the enlightened mind, which is inherently free from modification, alteration, acceptance, and rejection. The true meaning of this is said to be the innate nature of being beyond all conceptual objects, free from elaboration, and beyond the mind. From that very (sutra): From the beginning, the heart essence is enlightenment. The sphere is not moved by the thought of searching. Body and wisdom are freed from words. Having been freed, it also shows the path of liberation. From the heart essence, liberation arises. Direct perception and inference are wrongly grasped. It is not the object of conceptual thought. Why is it free from effort and search? The born is unborn, beyond the mind. Freed from the limits of sound and words. Emptiness, wisdom, and heart essence arise. As it is said, the nature of abiding, which is primordially enlightened, is the nature that cannot be sought or accomplished, and realizing that it is free from speech, thought, and expression, there is no other view than this. Therefore, even with this single word, the view of Dzogchen, which is free from elimination, establishment, and purification, is shown. Secondly, the mind itself, as shown above, is the self-arisen wisdom, the great emptiness, in the realm of suchness, where all dharmas are primordially liberated as the essence of primordial enlightenment. Therefore, there is no need to cling to newly practiced meditation and effort, and to engage in acceptance, rejection, modification, and alteration. Therefore, in this meaning of effortless and spontaneously accomplished greatness, no one should cling to hope and fear, abandonment and acceptance, as if trying to draw water from a mirage's hoof, but should remain in the state of non-grasping, clarity, and emptiness, and maintain a natural state of non-attachment. Why is that? Because if you look at acceptance, rejection, refutation, and establishment and make modifications, nothing will be accomplished, but it will be accomplished by the thought of unmodified equality. From the Treasure Trove of the Magical Key: That great uncreated enlightenment is not accomplished by modification, but is accomplished by remaining in the unmodified state. All the Buddhas of the past did not modify what was as it is. All the Buddhas of the present also do not modify what is as it is. All the Buddhas of the future also.