Chinese
如果因为不相信融入一个明点之义，那么就请证悟如是之俱生菩提心之实情。俱生菩提心之自性，若真实为空性，则无法断除外道的常断之见，因为自生智慧菩提心自然遣除常断二边。如何遣除呢？因为智慧菩提心之自性本来不生，故超越能取所取二取对境，本来空性远离戏论，故遣除常有之边。光明不灭，光明自生之智慧，安住于任运成就无变之自性中，故遣除断灭之边。一切显现为自生智慧之游舞，故汇集于无有取舍善恶之见中。因此，所谓外道之义，mu（藏文）是指所证之法界自性，此外别无他物，显现为常断二边之mu（藏文），也并非在法界之外。teg（藏文）是指如实证悟法界离戏之自性，成为证悟之处之义，无论显现何种证悟之聚，皆未超出心性自生之智慧，成为所证之境的一切，皆未超出法界，因此，无论如何分别常断等善恶之相，在法界菩提心之界中，本来空性远离戏论，未超出边解脱、广大无边的自性，因此，阿底大圆满是不舍而为庄严。如《龙钦饶绛》中云：不生不灭种种显，三百六十圆满饰，龙钦不舍自解脱，自他二取轮回与，六识外道常断等，一因我之界中游，一切之自性圆满饰，不舍本解阔而坦，界中明故无有立，不住于基自知之，外道大魔之见彼，自之补特伽罗倒执着，事物本性之实相与，常断二者我不住留，四边四隅自解脱与，不舍本解界中悟。如是颠倒见。
English
If you do not believe in the meaning of merging into a single bindu, then realize the true state of the spontaneously arisen Bodhicitta. If the nature of the spontaneously arisen Bodhicitta is truly empty, then the views of permanence and annihilation of the heretics cannot be abandoned. Because the spontaneously arising wisdom Bodhicitta naturally eliminates all extremes of permanence and annihilation. How does it eliminate them? Because the nature of wisdom Bodhicitta is originally unborn, it transcends the objects of dualistic appearance of grasping and being grasped, and is originally empty and free from elaboration, thus eliminating the extreme of permanence. The luminosity is unceasing, and the spontaneously arising wisdom of luminosity abides in the nature of spontaneous accomplishment and immutability, thus eliminating the extreme of annihilation. Since all appearances are the play of spontaneously arising wisdom, they converge in the view of non-acceptance or rejection of good and bad. Therefore, the meaning of the term "heretic" (mu in Tibetan) refers to the nature of the Dharmadhatu to be realized, and there is nothing other than that. The appearance of the two extremes of permanence and annihilation (mu in Tibetan) is also not outside the Dharmadhatu. Teg (in Tibetan) refers to the meaning of becoming a place of realization by truly realizing the nature of the Dharmadhatu free from elaboration. Whatever aggregates of realization appear, they do not go beyond the spontaneously arising wisdom of mind itself, and all that becomes the object of realization does not go beyond the Dharmadhatu. Therefore, no matter how one discriminates between good and bad aspects such as permanence and annihilation, in the realm of the Dharmadhatu Bodhicitta, the original emptiness is free from elaboration, and it does not go beyond the nature of liberation from extremes and great expanse. Therefore, Ati Dzogchen is great as an adornment without abandonment. As it is said in Longchen Rabjam: "Unborn, unceasing, various appearances, three hundred sixty complete ornaments, Longchen unabandoned self-liberation, self and other dualistic appearance samsara and, six consciousnesses, heretics, permanence, annihilation, etc., one cause wanders in my realm, the self-nature of all complete ornaments, unabandoned original liberation, vast and open, clear in the realm, therefore there is no basis for establishment, not abiding in the ground, self-knowing, that view of the great demon heretic, is wrongly conceived by the individual himself, the reality of the nature of things and, permanence and annihilation, I do not abide in either, four extremes, four corners, self-liberation and, unabandoned original liberation, awakened in the realm. Thus, the inverted view."
Chinese
又我自身，视外道自然解脱大圆满为庄严。”如是说。同样，佛与众生等好坏二者虽无二法之分，但如此所见一切，皆因未如实见全作菩提心之自性。若能无误地见到全作王之自性，则轮回涅槃、好坏等一切显现，皆从无生之界中，显现为无碍之游舞。且显现之时，即已解脱于无基之原始大空性、觉性菩提心之广阔界中。因此，不执着于扬弃好坏之任何边际，如是宣说。彼经中云：“自心遍布如何安住，然普贤无生界中宽。善妙无碍游舞而显宽，自明是也一体性中宽。觉性界中无二无别宽，有边轮回之法而显现，无边寂灭涅槃而显宽。大乐菩提心之界中宽，未舍二边四边俱集无为。无舍取故离作界中宽，无杂圆满一圆满中一切宽。平等解脱故无别界中宽，本来清净故缚脱二者离。”如是等等宣说。如是宣说。章节之名称：出自菩提心全作王之意合经之章节，即第三十四品之释。第五义，心性自生之智慧，超越因果作为寻觅，以自性大圆满任运成就之第三十五品，分二：教示与解释。初者：如是，一切法于全作菩提心中，无有好坏取舍而无别平等性中聚集，如是教示后，菩提心全作王以自身之教示，入门与见等无作寻觅之八义，非其他乘之行境，乃自性大圆满之论，不共之因果勤作所修之外，此超越之方式，如是无有隐藏如实宣说，即如是教示，乃趋向于下文将说之义。
English
Also, I myself, regard the Tirthika's natural liberation Great Perfection as an ornament." Thus it is said. Similarly, although there is no distinction between good and bad dharmas such as Buddhas and sentient beings, all that is seen in this way is because the self-nature of the all-creating Bodhicitta is not truly seen. If one sees the self-nature of the All-Creating King without error, then all appearances, such as samsara and nirvana, good and bad, arise from the realm of the unborn as the unceasing play. And at the very moment of arising, it is already liberated into the vast realm of the groundless, primordial great emptiness, the awareness of Bodhicitta. Therefore, it is said that one does not fixate on any extreme of abandoning good and bad. In that very text it says: "However the expanse of one's own mind abides, Yet Samantabhadra is vast in the unborn realm. The play of the beautiful, unceasing one arises, so vast. Self-awareness is vast in the nature of the one. In the realm of awareness, it is vast, without duality. The extreme of existence arises as the dharma of samsara, And the extreme of non-existence arises as nirvana, so vast. In the realm of great bliss, Bodhicitta, it is vast. Not abandoning the two extremes, the four extremes gather, uncreated. Without abandoning or taking, it is vast in the realm of non-action. Unmixed, completely perfected, one perfected, it is vast in all. Liberated equally, it is vast in the realm without bias. Primordially pure, it is free from the two, bondage and liberation." Thus and so forth it is said. Thus it is said. The title of the chapter: From the Bodhicitta All-Creating King, the chapter of the Intentional Gathering Scripture, that is, the commentary on the thirty-fourth chapter. The fifth meaning, the self-arisen wisdom of mind-essence, surpassing cause and effect, action and seeking, the thirty-fifth chapter of spontaneous accomplishment in the Great Perfection of Self-Nature, has two parts: the teaching and the explanation. The first is: Thus, all dharmas are gathered into the All-Creating Bodhicitta in an undifferentiated equality, without good or bad, acceptance or rejection. After teaching this, the Bodhicitta All-Creating King, through his own teaching, the eight meanings of entryways and views, etc., without action or seeking, which are not the objects of other vehicles, but rather the doctrine of the Great Perfection of Self-Nature, the uncommon cause and effect, effort and accomplishment, this way of transcendence, without concealment, truthfully explained, is thus the teaching, which is approaching the meaning that will be explained below.
Chinese
因此，总的教法和特别的解释分为两个部分。第一部分是： 唉，大菩萨，一切行为之王导师，我的行境是超越因果、勤作的自性，这非常难以理解。原因是什么呢？因为进入之门、所证之见、所守护之誓言、所成就之事业、所行之道、安住之地、所证之智慧、以及实相法性的意义和八种相，这些都是导师三身所说的，从获得确定的六种乘，将内道两种算为一种，这五种乘与其他乘的见行等勤作取舍不同，因为见解有高低之分。 第二部分是特别的解释，分为四个方面： 揭示了法性超越勤作的八种意义的自性；揭示了因果乘不能如实证悟的意义；说勤作本身会欺骗真实的意义，是极大的罪过；然而，由于说是引导下等根器的方法，因此揭示了本性大圆满不是一切的行境。 第一部分是： 像上面所揭示的那样，其他乘没有成为行境的八种意义是什么呢？ 像这样，一切行为的菩提心，进入本来解脱、没有重新建立基础的意义之门，因为本来就不依赖因果勤作，所以是从无法寻找之门进入的。 同样，阿底大圆满的见地是本来解脱、超越心识的，因此揭示了不能通过断舍、改造来修习。 誓言是本来远离违犯和衰损的，因此揭示了在没有和唯一之间游离，不能守护自生任运的自性。 事业是菩提心的体性，从本初就没有寻找，自然成就，并且本来就已经成就，因此揭示了不能通过努力来寻找。 显现为六道轮回的一切众生，本来就安住在无二的菩提心中，因此揭示了不能在道上次第行进。 无为智慧上师的地位，没有修习，本来就已经获得，因此揭示了不能在那之上再安住的地位。 心性自生的智慧
English
Therefore, the general teaching and the specific explanation are divided into two parts. The first part is: Alas, great Bodhisattva, the teacher, the King Who Makes Everything, my realm of activity is the nature that transcends cause and effect, and effort, which is very difficult to understand. What is the reason? Because the door of entry, the view to be realized, the vows to be protected, the activities to be accomplished, the path to be traveled, the ground to be established, the wisdom to be realized, and the meaning and eight aspects of the nature of reality, these are what the teacher, the three bodies, spoke of. From the six vehicles that have attained certainty, the two inner paths are counted as one, so these five vehicles are different from the other vehicles in terms of view, conduct, etc., which involve effort and acceptance and rejection, because there are high and low levels of understanding. The second part is the specific explanation, which is divided into four aspects: It reveals the nature of the eight meanings of the nature of reality that transcends action and effort; it reveals that the vehicle of cause and effect does not realize the meaning as it is; it says that effort itself deceives the true meaning and is a great sin; however, since it is said to be a method of guiding inferior beings, it reveals that the Great Perfection of reality is not the realm of activity of all. The first part is: Like the above-mentioned, what are the eight meanings that have not become the realm of activity of other vehicles? Like this, the mind of enlightenment, the All-Creating One, the door of entering the meaning of primordial liberation without re-establishing a basis, because it does not depend on cause and effect and effort from the beginning, it enters through the door that cannot be sought. Similarly, the view of Ati Dzogchen is primordial liberation, beyond the mind, therefore it reveals that it cannot be meditated upon by abandoning, transforming, or modifying. The vows are primordially free from transgression and decay, therefore it reveals that it cannot be protected in the nature of spontaneous accomplishment, wandering between non-existence and oneness. The activities are the essence of the mind of enlightenment, spontaneously accomplished without seeking from the beginning, and already accomplished from the beginning, therefore it reveals that it cannot be sought through effort. All beings appearing in the six realms of existence have already been abiding in the non-dual mind of enlightenment from the beginning, therefore it reveals that it cannot be gradually progressed on the path. The state of the uncreated wisdom of the supreme guru, without practice, has already been attained from the beginning, therefore it reveals that the state of abiding beyond that cannot be practiced. The self-born wisdom of mind itself