Chinese
认识到超越一切，就是见地；与此见地相符，不带希望、疑虑、勤奋和造作，安住于未加修饰的自性状态，就是行持。因此，见地和行持两者，都无需在原本就是觉性菩提心的心中寻找，而是自然成就的。这样的觉性菩提心，其自性如同虚空。正如虚空中，无论有无、显现和空性、自他、轮回和涅槃等，都不存在任何实有，因此超越了思辨、批判和扬弃等对境。同样，菩提心的自性也与此相似，超越了思辨和心识的活动范围。如果有人像因明学派那样，用比喻和论证等方式进行思辨和批判，那么，不仅不能证得如虚空般本自空性、无为的菩提心，反而会因为生起二元对立的思辨之心，而偏离并遮蔽了超越思辨的真义。因此，大圆满教法中说，不应执着于勤作，否则将无法见到其真谛。第二，大圆满的见地和行持，如前所述，与菩提心如同虚空的自性相同，因此是远离能取和所取的。如果克里亚瑜伽师认为这些法具有能取和所取的自性，并努力寻找使之清净的方法，那么，不仅不能证得如虚空般的菩提心，反而像原本清净的虚空被云遮蔽一样，生起执着于能取和所取的心，就无法证悟如实之义，从而偏离并遮蔽了真义。因此，虽然真义中没有偏离和遮蔽，但在修行者心中却显现出偏离和遮蔽。第三，如此，实相的自性是无有见地和行持二者的自性。如果不明白这一点，而执着于见地和行持两种概念，并因此勤作和修持，那么就无法证得菩提心的如实状态。为什么呢？例如，虚空界中没有任何二元对立的区分，同样，在胜义菩提心中，也不存在见地和行持的分别。
English
Realizing transcendence of all is the view; abiding in an unadorned, natural state, free from hope, doubt, effort, and fabrication, in accordance with that view, is the conduct. Therefore, both view and conduct are spontaneously accomplished without seeking them in the mind of enlightenment, which is primordially present. Such a mind of enlightenment is like the nature of the sky. Just as in the sky, there is no establishment of anything such as existence and non-existence, appearance and emptiness, self and other, samsara and nirvana, and so forth, and thus it transcends the objects of conceptualization, analysis, refutation, and affirmation, similarly, the nature of the mind of enlightenment is like that, transcending the scope of conceptual and analytical intellect. If someone, according to the system of reasoning, engages in conceptualizing and analyzing with examples and logical arguments, they will not only fail to realize the essence of the mind of enlightenment, which abides as primordially empty and unconditioned like the sky, but the mind that arises in dualistic conceptualization and analysis will deviate from and obscure the meaning that transcends conceptualization and analysis. Therefore, it is said that in Dzogchen, one does not see the meaning of effortless action if one clings to effort. Secondly, the view and conduct of Dzogchen are, as explained above, the same as the nature of the mind of enlightenment, which is like the sky, and therefore free from the duality of grasping and being grasped. If a Kriya practitioner thinks that these dharmas have the nature of grasping and being grasped, and strives to find a method to purify them, they will not only fail to realize the mind of enlightenment, which is like the sky, but just as the sky, which is primordially pure, is obscured by clouds, the mind that arises with the concept of grasping and being grasped will not be able to realize the meaning as it is, and will therefore deviate from and obscure the true meaning. Thus, although there is no deviation or obscuration in the true meaning, it appears as deviation and obscuration in the mind of that person. Thirdly, in this way, the nature of reality itself is such that it is without the duality of view and conduct. If one does not understand this and instead clings to the two aspects of view and conduct, and then makes effort and strives, one will not realize the true state of the mind of enlightenment. Why? For example, just as there is no division into duality in the realm of space, similarly, in the ultimate mind of enlightenment, there is no establishment of view and conduct.
Chinese
总而言之，由于通过必须获得的六种乘或需要努力的八种乘，无法如实证悟无上大圆满的见解，因此，据说不要做任何这样的因果、取舍、努力，而是安住在未加矫饰的自性之中。如《智慧秘密续》中说：“八者观自身之界，于无内外作舒缩，于无自性作执著，以因寻觅自生者，未加矫饰非任何，以执持任何之想而观察，于无行之果任运成，以八道行令无行退失，故于未加矫饰之事物，以邪分别执持之心，无论如何观察皆非是，故当安住于不观察之自性，以观察无察之心，则如观他者般，成为非是颠倒。”如是说。第二，重复有三：略示心性如虚空之义，以五无广说，以大智慧作结。第一是：嗟！大菩萨，如是菩提心之力，自显现之轮涅诸法，本来无生，故唯与虚空之自性相同，是无有二者之差别。那么，若想虚空是怎样的呢？虚空则无有实有和非实有等，以自性成立之微尘许亦无有。如吉祥成就自在萨ra哈巴说：“因与非因、动与非动，如何实有与非实有、显现空性等，一切无余皆是虚空之自性，于一切时中亦无有动摇。虽极言虚空虚空，然虚空之自性任何亦无有成立。有与无、有非与无非，及于彼之外亦超离能诠之境。如是虚空与心及法性，少许差别亦无有，差别之名乃是暂时安立，彼乃无义虚妄之语。诸法一切皆是自心，除心之外余法微尘亦无有。何者由本来证悟无心，彼即获得三世诸佛之殊胜密意。”如是说。如是，由于自之体性任何亦无有成立之故，虚空则
English
In short, since the view of Ati Dzogchen cannot be truly realized through the six vehicles of definite attainment or the eight vehicles that require effort, it is said that one should not engage in any such cause and effect, acceptance and rejection, or striving, but rather rest in the uncorrected natural state. As it is said in the Guhyasamaja Tantra of Wisdom: "The eight look to their own desired sphere, they contract and expand in the absence of inner and outer, they fixate on the absence of essence, they seek the self-arisen with causes. The uncorrected is not anything, they examine with the thought of grasping anything. In the spontaneously accomplished fruit that is without going, they corrupt the un-gone by going the eight paths. Therefore, in the uncorrected object, with a mind that grasps at false conceptions, no matter how one examines it, it is not so. Therefore, it is understood to rest in the unexamined nature. By examining the unexamined mind, it becomes false and inverted, like looking at another." Thus it is said. Secondly, repetition has three parts: briefly stating the meaning of mind-essence as being like space, elaborating with the five absences, and concluding with great wisdom. The first is: O great Bodhisattva, thus, all the phenomena of samsara and nirvana that appear from the power of the mind of enlightenment are primordially unborn, and therefore are only the same as the nature of space, there is no difference between the two characteristics. Now, if you wonder what space is like, space does not have even a particle of essence established by its own nature, such as real and unreal. As the glorious accomplished master Saraha said: "Cause and non-cause, movement and non-movement, how real and unreal, appearance and emptiness, all without exception are the nature of space, and at all times there is never any movement. Although one speaks greatly of space, space, the essence of space is not established in any way. Existence and non-existence, existence-non-existence and non-existence-non-existence, and beyond that, it transcends the realm of expression. Thus, there is not the slightest difference between space, mind, and the nature of phenomena. The name of difference is only temporarily established, it is only a meaningless and false word. All phenomena are one's own mind, and apart from the mind, there is not even a particle of other phenomena. Whoever realizes the absence of mind from the beginning, attains the supreme intention of the Buddhas of the three times." Thus it is said. Thus, since one's own essence is not established anywhere, space
Chinese
也没有能作比喻的例子。像那样，既没有能作为象征的比喻，也没有能被象征的意义，远离二者的虚空，也无法说它只有这么大。同样的，所有成为所知境的法，其全部无余的究竟自性，就像这虚空一样，如是了知远离一切言说、思虑、表达的自性，不作任何取舍、寻觅，安住于不作修饰的自然状态中，这就是教诲。第二部分有五点：没有执着的见解，没有守护界限的誓言，没有可以追求的事业，没有可以在地上修习的，没有可以修习的法性。第一点是： 伟大的菩萨，如是了知菩提心如虚空般的自性，没有任何可作所作，请如是证悟。又是如何呢？如上所示的六种决定获得之乘，各自的宗义中都已确立了各自不同的见解。然而，所有这些仅仅是以有境的智慧，执着于不同的了悟方式而已。实际上，所有这些乘的见解之境，并没有任何其他差别，因为所有法的自性、法性，都汇集于唯一的菩提心中，除此之外别无他物。而菩提心，既没有可以作为见解之境的事物，也没有作为能见之智的法，因此，所谓的见解，实际上是不存在的，却执着于见解的存在，这便是执着，因此说是错误的。例如，就像认为虚空有形状一样，因为与事物的实相不符，所以要远离能见所见之智。第二点是： 同样的，每一种乘都有各自需要守护的不同誓言，所有这些都是为了守护远离通往果位菩提之路的违品，而进行守护。然而，菩提心既没有需要守护的誓言，也没有作为有境的守护之智等等，没有任何能取所取的二元对立，因此没有什么需要守护的。菩提心之外
English
And there is no example to make an analogy. Like that, there is neither an example that can be symbolized, nor a meaning that can be symbolized. The sky, which is free from both, cannot be measured by saying 'it is only this much'. Similarly, the ultimate nature of all phenomena that become knowable, without any remainder, is just like this sky. Having understood in this way the nature that is free from all speech, thought, and expression, without doing any acceptance or rejection, seeking or searching, one should genuinely abide in the natural state without artificiality. This is the instruction. The second part has five points: no view with clinging, no vows with boundaries to protect, no activities to seek, no stages to practice on, and no nature of reality to meditate on. The first is: O Great Bodhisattva, in this way, understand that the nature of the mind of enlightenment, which is like the sky, has no action or seeking, and realize it in this way. How is that? Each of the six vehicles of definite attainment, as shown above, has its own different views established in its respective doctrine. However, all of these only grasp different ways of realization through objective consciousness. In reality, there is no difference in the object of view for all these vehicles, because the nature of all phenomena, the nature of reality, is gathered into this single mind of enlightenment, and there is nothing other than that. And since there is nothing in the mind of enlightenment that can be viewed as an object, nor is there any phenomenon of the mind that views, therefore, saying 'view' is actually grasping and clinging to something that does not exist as if it does. For example, it is like seeing a form in the sky, which is not in accordance with the reality of things, so one should be free from the mind of the seer and the seen. The second is: Similarly, each vehicle has its own different vows to protect, and all of these are protected in order to act as escorts to protect against the unfavorable aspects of the path to the attainment of enlightenment. However, since there is nothing in the mind of enlightenment that consists of the duality of what is to be protected and the objective mind that protects, there is nothing to protect. Other than the mind of enlightenment
Chinese
再者，因为没有什么誓言需要守护，所以在阿底大圆满的道中，对于誓言也应当反复强调没有需要守护的。第三，那些通过它所获得的六种乘，每一种都有利益所化众生的事业，因此各自成为成就菩提果位的道的顺缘，成为有益的助伴。然而，对于菩提心来说，四种事业无需寻求，本来就圆满具足于任运成就的自性中。如《俱明》中所说：无勤事业有四种，法身无实离戏论，证悟息灭一切戏，称为寂静之事业。功德如宝自然生，称为增益之事业。一切生起亦从此生，一切安住亦依此住，一切消融亦归于此，一切自在作主宰，称为自在之事业。无有方所无有阻碍而显现，以大悲之力显现而摄持，称为猛厉之事业。无需造作，如日光，遣除三界夜晚之黑暗。以无碍之大悲，成就无作之大事业。如是所说，因为是无需寻求任运成就的缘故，不像那些下乘一样，以勤作来寻求事业是不需要的。虽然如此，如果不如是了悟，反而以息增等事业来寻求本初任运成就之义，也不会比以前更加成就，因此说事业是无需寻求的，应当反复强调。第四，每一种乘都有一个地方，一切断证的功德都从中产生，成为一切功德的根源，因此想要作为各自菩提道功德的一切基础。然而，大圆满的基界，不是造作的，在觉性菩提心的一个地上，三世的一切诸佛，以及三身佛陀的一切导师，都安住于无分别一味的意界之中。三界和六道的一切众生，以及包含显有和轮回的器情万法