Chinese
因为没有超出缘起的分别念，所以不要安住于那种方式本身。为什么呢？因为所有众生本来就安住在寂灭之法应当取，不净轮回之法无需舍弃的，轮涅大平等之境中。因为不依赖于以能取所取分别念的智慧刹那也不动摇的自生大智慧，普作菩提心的状态，自然而然安住，所以不需要修行的勤作。因此，法性菩提心的自性是远离一切改造、舍取，本来如是之体性。同样，显有轮回涅槃的一切法，也都是从菩提心那与其体性为一的状态中，以它的力量显现，除了无有显现空性色相的游舞之外什么也没有，所以本来就是心性那样成立的。不要像下乘那样，以取舍勤作来改造心性自生智慧本来如是之义。因为除了心性自生智慧本来成佛之体性之外，没有其他果需要成就，所以不要以希望、怀疑、努力来修成。所谓的普贤法身之导师，普贤原始怙主，不是在其他地方，而是自己的心性觉空无二，不要从它之外去寻找。如果从自身之外去寻找，那么即使具有一切智智的胜者，也无法从法界所遍之处寻找到除了安住于自己心性自生智慧无离任运成就之外的佛，更何况是其他人呢？因此，道路二资粮也早已从原始就已圆满，当舍弃的二障也从原始就已解脱，在无有根本的状态中清净完毕，所以现在普作菩提心我没有能作所作的勤作或者没有。同样，心髓菩提心从前就已成就任运原始之佛，所以现在不要以希望、怀疑、努力来勤作新成就之方法，对于取舍勤作之境的任何
English
Because it does not go beyond the conceptualization of dependent origination, one should not abide in that very way. Why? Because all beings are naturally abiding in the realm of great equality of samsara and nirvana, where the Dharma of nirvana should be taken and the Dharma of impure samsara need not be abandoned. Because it naturally abides without relying on the effort of meditation and cultivation in the state of self-arisen great wisdom, the all-creating Bodhicitta, which is unshaken even for an instant by the mind of grasping and fixation, therefore, there is no need for the effort of cultivation. Therefore, the nature of Dharmata Bodhicitta is the very essence of being primordially as it is, free from all modifications, transformations, abandonments, and acceptances. Likewise, all phenomena of existence, samsara, and nirvana are manifested from the power of that Bodhicitta, from the state of being one in essence with it, and there is nothing other than the play of empty forms of appearance, so it is established as the nature of mind from the beginning. Do not modify the meaning of the self-arisen wisdom of mind, which is primordially as it is, with acceptance, rejection, and effort, like the lower vehicles. Since there is no other fruit to be attained other than the very nature of the self-arisen wisdom of mind, which is primordially enlightened, do not accomplish it with hope, doubt, or effort. The so-called Samantabhadra Dharmakaya teacher, the primordial protector Samantabhadra, is not elsewhere, but is the non-duality of awareness and emptiness of one's own mind; do not seek it elsewhere. If one seeks it outside oneself, even the Victorious One who possesses omniscient wisdom will not find a Buddha other than this inseparable, spontaneously accomplished self-arisen wisdom of one's own mind, even if one searches everywhere in the expanse of Dharma; what need is there to mention others? Therefore, the two accumulations of the path have already been completed from the beginning, and the two obscurations to be abandoned have also been purified from the beginning in a state of primordial liberation, free from the root. Therefore, now, for me, the all-creating Bodhicitta, there is no effort of doing or acting, or there is none. Likewise, since this essence, the Bodhicitta, has already been established as the spontaneously accomplished primordial Buddha, do not strive for a way to newly accomplish it with hope, doubt, or effort, but in any realm of acceptance, rejection, or effort.
Chinese
不作分别，也不需要任何有境之识，一切取舍原本平等安住的状态，就那样保持在不作改变的自然状态中。正如经中所说： "本来解脱故，无所作为。自然圆满故，无所思虑。自性圆满故，无所修证。无相之义故，无所修习。一时圆满故，无所行进。于智慧觉性之手印中，具足一切解脱果位。" 如是宣说。第四，以心性如实之自性成就菩提之方式是： 嗟！大菩萨谛听。如是往昔已逝诸佛亦不于自心性之外寻求法身大乐之果，亦不于自心性本然安住之状态外，以因果取舍而作修饰。心性如虚空般之自性中，不住有能修与所修之念，故未曾修习具有分别念之禅定。以自心于任何处皆不作分别，如实不作改变地安住，由此，本来任运，离于勤作而成佛之义得以显现成就。如是，现在十方刹土中，身寿住世之诸佛，以及未来将要出现之所有诸佛，亦不依赖任何勤作，于无分别平等性之状态中，安住于不作改变之自然状态，由此，自生大智慧，三身任运之体性得以显现成就。因此，了知一切法原本无生，远离作为勤作修证之自性，应于不作改变之大安住中反复修习。如是亦于“反复修习秘密之轮”中云： 法性界中一切生起者，过去未来现在诸佛，昔日未曾改造现今亦无改，未来亦不变改无改之界。如是，对于轮回涅槃好坏等一切显现，皆不作希冀与恐惧，亦不作取舍，任一切显现皆无痕自解脱，安住于不作改变之自然状态，此乃无上大圆满之路之殊胜之处。
English
Without conceptualization, and without needing any consciousness with an object, all acceptance and rejection are originally equally abiding. Just leave it in that unaltered, natural state. As it says: "Because it is primordially attained, there is nothing to do. Because it is spontaneously perfect, there is nothing to think. Because it is complete in itself, there is nothing to accomplish. Because it is the meaning of non-objectification, there is nothing to meditate on. Because it is perfected in one moment, there is nothing to traverse. In the mudra of wisdom awareness, there is the complete possession of all liberation fruits." Thus it is said. Fourth, the way to achieve enlightenment through the nature of the mind as it is: O great Bodhisattva, listen! Like this, the Buddhas of the past did not seek the fruit of the Dharmakaya great bliss elsewhere than in their own mind-nature. They never tried to modify their own mind-nature, which abides as it is from the beginning, with cause and effect, acceptance and rejection. Because the mind-nature, like the nature of the sky, does not abide with a mind of meditator and object of meditation, they did not meditate on a samadhi that is the nature of conceptualization. By genuinely placing one's own mind, without conceptualizing anything, in the unaltered state as it is, the meaning of enlightenment, which is spontaneously accomplished from the beginning, free from effort, is manifestly achieved. Likewise, the Buddhas who are now living and residing in the fields of the ten directions, and all the Buddhas who will appear in the future, will also manifestly achieve the nature of the spontaneously accomplished three kayas, the great self-arisen wisdom, by abiding in the state of non-conceptual equality, without relying on any effort, in the unaltered, natural state. Therefore, knowing that all dharmas are primordially unborn, and that their nature is free from action, effort, striving, and accomplishment, one should repeatedly familiarize oneself with the great, unaltered natural state. Thus, it is also said in the Secret Wheel of Repeated Familiarization: In the realm of the nature of reality, everything arises. The Buddhas of the past, future, and present, have never altered it in the past, do not alter it now, and will not alter it in the future; it is the unaltered realm. Thus, whatever appears, such as samsara and nirvana, good and bad, one should not have hope or fear, nor accept or reject anything. Letting everything that arises be self-liberated without a trace, and abiding in the unaltered, natural state, this is the special characteristic of the path of Ati Dzogchen.
Chinese
应当知晓这是无上的。章节的名称是：普贤菩提心总持王经中，开示心性不可修习之经文的第三十七品释。 ༈ 第八个意义是，对于本来清净的心性，下乘以见、修、行寻觅，成为歧途和障碍之理，阿底觉悟之章节第三十八品，分为指示和解说两部分。 第一部分是：如是心性本来清净的自性不可修习，因此不修习而安住于本然之理的教导之后，普贤菩提心总持王说道：对于自己的眷属之首，三身导师的教法，所有因果的下乘都是阿底大圆满道的歧途之处。这些下乘不能证悟大圆满的法性，远离作为和勤作之义，因此成为它的障碍之理，此为指示。 第二部分是详细解说，分为二：真实指示歧途和障碍，以及将此融入大圆满。 第一部分有三：简要指示歧途和障碍的自性，主要指示歧途之处而详细解说，主要指示障碍而总结意义。 第一部分是： 唉！大菩萨，我总持将要讲述下乘是的大圆满的歧途和障碍之理，请好好谛听。如此总持王我之眷属之首，三身导师三种教法，阿努以下之外内秘密三者，是远离大圆满的因果勤作修持的实相，因为已经转变成其他的缘故，被安立为歧途和障碍。相对于远离一切作为和勤作的大圆满而言，那些下乘仍然有微细的执着，因为是心之道，因此没有远离那些微细的执着，就不能如实见到超越心识的本然智慧。 第二部分详细解说，分为三：总的指示六乘的自性，详细解说差别，以及归纳。 第一部分是： 如此三身导师的教法
English
It should be known that this is unsurpassed. The name of the chapter is: From the Sutra of the All-Creating King of Bodhicitta, the thirty-seventh chapter explaining the sutra text that teaches the mind-essence is not to be meditated upon. ༈ The eighth meaning is, regarding the nature of mind that is primordially pure, the manner in which the lower vehicles seek through view, meditation, and conduct, becoming deviations and obscurations, the thirty-eighth chapter to be realized by Ati, has two parts: indication and explanation. The first part is: Thus, the nature of mind, being primordially pure, is not to be meditated upon, therefore, after the instruction on how to abide naturally without meditating, the All-Creating King of Bodhicitta said: To the first of his retinue, the teachings of the three-bodied teacher, all the lower vehicles of cause and effect are the places of deviation on the path of Ati Dzogchen. These lower vehicles cannot realize the Dharma-nature of Dzogchen, the meaning of being free from action and effort, therefore, it becomes an obscuration to it, this is the indication. The second part is the detailed explanation, which has two parts: actually indicating the deviation and obscuration, and integrating this into Dzogchen. The first part has three: briefly indicating the nature of deviation and obscuration, mainly indicating the places of deviation and explaining in detail, and mainly indicating the obscuration and summarizing the meaning. The first part is: Alas! Great Bodhisattva, I, the All-Creating One, will explain this very manner in which the lower vehicles are the deviations and obscurations of Dzogchen, please listen well. Thus, the first of my retinue, the All-Creating King, the three types of teachings of the three-bodied teacher, the outer, inner, and secret three from Anu downwards, are the reality of Dzogchen, which is beyond cause and effect, effort and accomplishment, because it has been transformed into something else, it is established as a deviation and an obscuration. Relative to Dzogchen, which is free from all action and effort, those lower vehicles still have subtle attachments, because they are the path of the mind, therefore, without abandoning those subtle attachments, one cannot truly see the natural wisdom that transcends the mind. The second part is the detailed explanation, which has three parts: generally indicating the nature of the six vehicles, explaining the distinctions in detail, and summarizing the entry. The first part is: Thus, the teachings of the three-bodied teacher
Chinese
那么，所说的“什么是大圆满的歧途和障碍”呢？又是以怎样的方式变成歧途和障碍的呢？ 就像这样，这六个教法，即各自的场合中所说的，想要必定获得各自的果位，这就被指出是大圆满的歧途。这是总的指示。第二，详细阐述显宗、事部、行部、瑜伽部、摩诃瑜伽、阿努瑜伽这六者的差别。第一，如果详细区分并阐述这六个必定获得果位的教法如何变成大圆满的歧途，那又是怎样的呢？ 就像这样，导师化身的教法，菩萨乘的相宗显宗派，想要获得自己道上的果位，即十一地普光地，为了成就并证得它，用分别念对世俗谛和胜义谛的意义进行各自的考察和分析，将所有显现的世俗法都确定为虽然显现却无自性，如幻如梦等。并且想要确定和修习它的实相，即法性胜义谛，空性，离戏，如同虚空，即与虚空相同。然而，阿底瑜伽所要阐述的大乐菩提心的实相，不住于二谛之理，也不是心的行境，因此是超越了两种分别念的觉性菩提心。因此，对于那样的超越一切分别念的法性，离作之义，显宗，即相宗，以二谛之理进行各自的分别和考察，这就被遮蔽了。因此，没有证悟大圆满的实相，即超越分别念的意义。如果将法性，即超越心识的意义，带入到怀疑的境地，并用现量意识去分别和考察，这就是陷入了相宗显宗派的歧途。第二，同样，导师报身的教法三部中的事部，想要获得三族姓金刚持的果位的人们，进入三清净之门，将所有以能取所取二者所概括的世俗迷惑显现，