English
The merging of mind itself and the intention of Samantabhadra is such that, as mentioned above, all the objects of experience of desirable qualities that appear are solely pure, and from the nature of Samantabhadra, there is no distinction of good or bad, acceptance or rejection, but rather they arise as a play manifested from the realm of the all-creating Bodhicitta. Therefore, they are primordially merged in that very state. As Longchen Rabjam said: "All is one as Samantabhadra. The non-virtuous is also one as virtuous. The non-one also abides as one. All are spontaneously accomplished and merged." As it is said. Thirdly, how is the intention of the teacher Vajrasattva merged? The wisdom of awareness, empty and clear, self-arisen, not born from causes and conditions, and being of a self-arisen, uncompounded nature, free from destruction, decay, and aging, its radiance is uninterrupted, and the appearance of great clear light wisdom expands without limit, which is the intention of Vajrasattva. That too is not sought in the realm of the all-creating Bodhicitta, but is spontaneously accomplished and merged. Fourthly, the merging of the nature of the all-pervading Nirmanakaya is as follows: Thus, the Buddha Nirmanakayas pervading all the infinite realms of beings to be tamed, appearing as the uninterrupted play of compassion, among many great heroes, the seven Buddha heroes who are most excellent in courage, with extremely vast aspirations and prayers. And, even more particularly distinguished than that, praised like a white lotus, the supreme teacher, incomparable Shakyamuni Buddha, who came as the glory of beings in this world of endurance with a lifespan of one hundred years. And, the one thousand and two Buddhas of this fortunate eon, represented by him. And also, the Buddhas as numerous as dust motes in the fields of the ten directions, who are actually dwelling now. And, represented by them, all the activity of those who benefit beings to be tamed with body, speech, and mind, those who have passed away in the past and those who will appear in the future, although all of these appear, they arise from the play of the body, speech, and mind of the Dharmakaya Samantabhadra. And, abiding also is in the Dharmata of the body, speech, and mind of the all-creating Bodhicitta, there is nothing other than that, therefore they abide in its very nature. With the miraculous displays of bodily emanation, the miraculous displays of speech following teaching, the miraculous displays of mind universally proclaiming, etc., benefiting beings to be tamed.
Chinese
因此，利益众生的方式也无非是菩提心的游戏，因此，它们都包含在普贤王如来之中，并且本来就无二无别地存在。如《龙钦饶绛》中所说：过去和未过去的佛陀，以及未来将要出现的胜者们，普贤金刚是诸天之神，因为他们无二无别地安住于一体，所以不会偏离自性之义。各种各样的法身显现，都是从一中分离出来的，因此，一切法都没有差别。如是说。第五，自生智慧的汇集是：像这样，在超越了能取所取、目标对境的离戏法界宫殿中，安住于四大平等大性之中的所有佛陀，没有一个不是从自生智慧的游舞中显现的，因此，没有一个导师普贤王如来没有包含在我之中。同样，在虚空界广大无垠、不可衡量、无边无际的境界中，所显现的一切轮回和涅槃的现象，外内情器的一切事物，都是自生智慧的唯一游舞，因此，没有一个普贤王如来没有包含在我之中，在离于思议言说的法界中，没有好坏取舍地安住于一体。如《十部经》中所说：一切从自性中产生的法，都应知为自生智慧心。因为没有不是从这自生菩提心中产生的法，所以没有不是心的法。如是说。第三，如上所述，当他说出这些话时，当时，自生大智慧超越了因果、作为，其自性是超越思维、言说、思议的，不可言说的普贤王如来广大无垠，在原始清净、远离根本的境界中，一切轮回和涅槃的法都融入了法身明点唯一、空性广大无垠的一体之中。当他展示这一点时，金刚萨埵惊恐地昏倒了。像这样，三界原始清净的意，轮回和涅槃无名大性，直接显示超越因果、作为之义的大圆满阿底瑜伽的意非常深奥，难以衡量，因为不理解它，所以被展示为产生恐惧和惊恐的境地。一般来说，内续三部和必要
English
Therefore, the way of benefiting beings is also nothing other than the play of bodhicitta, therefore, they are all contained within Kuntuzangpo, and are primordially inseparable. As it is said in the Longchen Rabjam: The Buddhas of the past and the not-yet-past, and the victorious ones who will come in the future, Kuntuzangpo Vajra is the god of gods, because they abide inseparably as one, therefore, they do not deviate from the meaning of self-nature. All kinds of Dharmakaya appearances are separated from one, therefore, all dharmas have no difference. As it is said. Fifth, the gathering of self-born wisdom is: Like this, in the palace of the dharma that is beyond the object of grasping and fixation, in the great equality of the four times, all the Buddhas who abide as one, there is not one that does not appear from the play of self-born wisdom, therefore, there is not one teacher Kuntuzangpo who is not contained in me. Similarly, in the vast, immeasurable, and boundless realm of the sphere of space, all the phenomena of samsara and nirvana that appear, all the objects of outer and inner containers, are the sole play of self-born wisdom, therefore, there is not one Kuntuzangpo who is not contained in me, in the realm of dharma that is beyond thought and expression, without good or bad, acceptance or rejection, they abide as one. As it is said in the Ten Sutras: All dharmas that arise from self-nature, should be known as the self-born wisdom mind. Because there is no dharma that does not arise from this self-born bodhicitta, therefore, there is no dharma that is not mind. As it is said. Third, as mentioned above, when he said these words, at that time, the great self-born wisdom transcended cause and effect, action, its self-nature is beyond thought, speech, and conception, the inexpressible Kuntuzangpo is vast and boundless, in the realm of primordial purity, free from the root, all the dharmas of samsara and nirvana are integrated into the Dharmakaya bindu, the sole, emptiness, vast, and boundless one. When he showed this, Vajrasattva was terrified and fainted. Like this, the intention of the three realms' primordial purity, the great nameless nature of samsara and nirvana, directly shows the meaning that transcends cause and effect, action, the intention of the Great Perfection Atiyoga is very profound and difficult to fathom, because it is not understood, it is shown as a state of generating fear and terror. In general, the three inner tantras and the necessary
Chinese
即使我没有完全理解大圆满的见解，如一切众生本已成佛，以及没有取舍因果等等这些深奥的主题。正如大译师嘉曹杰所说：心怀卑劣之想，心性也极其低下，被卑劣的同伴们团团包围，对于甚深广大的善说之法，如果对此没有信心，那就成功了。正如嘉瑟贤德瓦所说：连像持光大德等人都无法测度的言辞，你却因为自己不理解，就认为不值得接受，有谁会这样做呢？像这样思维这些道理，不要仅仅因为自己不理解，就以此为理由对深奥的佛法产生邪见和诽谤，谨慎从事舍法之业，这才是最好的。第三，将无好坏取舍的法性融入自生智慧之义归纳为二：以惊恐之态提问：未造作的法性不生起，以及颠倒显现也融入其中了吗？二是：因为一切都显现为自生智慧的游舞，所以显示了无好坏取舍的见解融入其中。第一，当时金刚萨埵从昏厥中醒来，再次以无法领会轮回涅槃无好坏，轮涅平等之甚深意义的态度，向普贤如来请教：唉！轮回涅槃一切都无差别地融入您的意界中的君主，导师普贤如来，如您所说，这非常不合理，请听我说这种相违之处。如云：为了消除疑惑而提问责难之语。像这样以辩驳的方式提问，那么，三世诸佛都融入普贤如来您之中，不仅如此，以因缘所生的自性，包含显有世间器情，所摄的不净轮回之法显现的这一切，如果都融入导师您之中，那么外道们所说的，不通过修道苦行等努力，认为常恒自生的量——自在天以及其他常恒的主宰等等，也都融入您之中了吗？同样，不由因缘所生
English
Even though I do not fully comprehend the view of Dzogchen, such as all beings being primordially enlightened, and the absence of accepting or rejecting cause and effect, etc., these profound topics. Just as the great translator Gyaltsabje said: "Harboring base thoughts and having an extremely low disposition, surrounded by base companions, if one has no faith in the profoundly vast and well-explained Dharma, then it is accomplished." And as Gyalsé Shantideva said: "Words that even the great Elder Kashyapa and others could not fathom, you, because you do not understand them, think are not worth accepting, who would do such a thing?" Like this, contemplating these meanings, do not, just because you do not understand, use this as a reason to develop wrong views and slanders towards the profound Dharma, be cautious about the act of abandoning the Dharma, that would be best. Third, summarizing the meaning of how the nature of reality, without good or bad, acceptance or rejection, is included in self-arisen wisdom, there are two aspects: Asking in a fearful manner with two questions: "Does the uncreated nature of reality, which does not arise, and the inverted appearances also merge into it?" Second, because everything appears as the play of self-arisen wisdom, it is shown that the view of no good or bad, acceptance or rejection, is included. First, then Vajrasattva, having awakened from his faint, again, with an attitude of not being able to comprehend the profound meaning of samsara and nirvana being without good or bad, and the equality of samsara and nirvana, asked the teacher Kunjed Gyalpo: "Alas! The king in whose mind all of samsara and nirvana are indivisibly united, the teacher Kunjed, as you have said, this is very unreasonable, please listen to this contradictory point." As it is said: "To dispel doubts, ask words of fault." Like this, he asked in a way of debate, then, how is it that not only are all the Buddhas of the three times merged into you, Kunjed, but also the nature that is produced by causes and conditions, including the appearances of the world and its beings, and all that appears as impure samsaric phenomena, if all of this is merged into you, the teacher, then do the outsiders, the tirthikas, who say that without the effort of practicing the path, asceticism, etc., they consider the eternal, self-arisen measure to be Ishvara, and other eternal masters, etc., are all of them also merged into you? Similarly, not born from causes and conditions
Chinese
那么，虚空等一切也都在您——普作之中汇集了吗？ 如此，在法界与虚空界的空间中，凡是存在的、被外道以颠倒见解所虚构的、执着于常断二边的见解以及所有邪恶的宗派，也都汇集在您——导师普作的智慧、自生之智慧如实无谬的意境中，成为无二无别了吗？ 因为轮回与涅槃的一切意境都没有好坏、高低之分，而融为一体的缘故，那么，凭什么理由安立“佛”与“有情”的差别，以至于不应安立呢？ 堕入常断之路的外道徒，以及安住于甚深缘起之道的内道佛教徒，又凭什么理由说，因为没有能说与所说的差别。 由于无明的黑暗消散，智慧的光芒增长而现前圆满正等觉也不应理，因为没有无明与智慧的差别，也没有有情与佛陀二者的差别，所以有情成佛也不应理，如是宣说。 第二，如此请问了眷属的疑惑之义后，菩提心普作王，以总摄轮涅显有的一切所知法，无有取舍地汇集为一味平等性，从而成为能自在掌控一切轮涅之王的那位，再次为了消除眷属的疑惑，而请问（佛）道： 唉！大心者谛听！ 如此，普作菩提心我之自性法界离戏，不住于常断之边，并且如实通达无有取舍之平等性的意义之后，对于轮涅的一切法，没有好坏与差别，一切都汇集于法界菩提心之性中而生起信解，并且远离疑惑，即使如此，大心者您却认为导师我之自性界离戏，法性平等性之义的证悟并不相同。 如此，由于证悟不同，或者由于没有证悟普作菩提心之自性的原因，所以一切法在我之界中无有好坏取舍地
English
So, are all things like the sky also gathered in you, the All-Creating One? Thus, in the space of the Dharmadhatu and the realm of space, whatever exists, the views fabricated by the heterodox with inverted views, the views clinging to the two extremes of permanence and annihilation, and all evil schools of thought, are they also gathered in the wisdom of you, the teacher, the All-Creating One, the self-born wisdom, which is the unerring intention, becoming non-dual? Because all the intentions of samsara and nirvana have no good or bad, high or low, but are integrated into one, then, on what grounds is the difference between "Buddha" and "sentient being" established, so that it should not be established? The heterodox who have fallen into the path of permanence and annihilation, and the inner Buddhists who abide in the path of profound dependent origination, on what grounds are they said to be, because there is no difference between the speaker and the spoken. Since the darkness of ignorance is dispelled and the light of wisdom increases, the manifestation of perfect complete enlightenment is also unreasonable, because there is no difference between ignorance and wisdom, and there is no difference between sentient beings and Buddhas, so the enlightenment of sentient beings is also unreasonable, thus it is said. Secondly, after asking the meaning of the retinue's doubts in this way, the Bodhicitta All-Creating King, who gathers all knowable dharmas of samsara and nirvana without acceptance or rejection into one taste of equality, thereby becoming the king who can freely control all samsara and nirvana, again, in order to dispel the doubts of the retinue, asks (the Buddha): Alas! Great-hearted one, listen! Thus, the nature of my All-Creating Bodhicitta, the Dharmadhatu, is free from elaboration, does not abide in the extremes of permanence and annihilation, and after truly understanding the meaning of equality without acceptance or rejection, for all dharmas of samsara and nirvana, there is no good or bad or difference, and all are gathered in the nature of the Dharmadhatu Bodhicitta, giving rise to faith and being free from doubt, even so, you, the great-hearted one, think that the realization of the meaning of the teacher's nature, the realm free from elaboration, the equality of Dharmata, is not the same. Thus, because the realization is different, or because the nature of the All-Creating Bodhicitta is not realized, therefore all dharmas in my realm are without good or bad, acceptance or rejection.