English
Due to realizing the key point of Buddha-nature, without any effort of doing, like in the lower vehicles, but abiding in the unaltered natural state, one will directly see the meaning of primordial liberation. Having seen it in this way, without depending on any other causes and conditions, liberation will manifest and one will become one with Vajrasattva Samantabhadra. If it is primordially liberated in that way, then why is liberation needed? If it is needed, then isn't it that it was not primordially liberated? Because of the key point of being primordially liberated, liberation is also reasonable. If it is not primordially liberated, then it cannot be liberated, because one cannot change one's own dharma-nature, just as coal cannot become white no matter how much it is washed. However, although it is primordially liberated, sentient beings can have the illusion of something that does not exist due to grasping at appearances. The Omniscient Lama said: Appearances arise in various ways where there is nothing; emptiness pervades the edges and center where there is nothing; there is no grasping and being grasped, yet I and mine are fixated upon; there is no root, yet lifetimes appear continuously; there is no affirmation or negation, yet happiness and suffering are accepted and rejected; looking at the appearances of beings, it is extremely wonderful! By clinging to what is untrue as true, it seems true; by clinging to what is not mistaken as mistaken, it seems mistaken; by clinging to what is uncertain as certain, it seems certain; by clinging to what is not as is, it seems to be; by clinging to what is unsuitable as suitable, it seems suitable; various trivial objects lead the mind, meaningless awareness continues in an instant, days, months, years, and lifetimes pass, beings are deceived by clinging to non-duality as duality. As it is said, knowing that the illusory appearances are merely forms in the sky, and that their nature is primordially free from roots, it is also reasonable to become liberated. For example, when someone with an eye disease sees a conch shell as yellow, this does not enter into the nature of the conch shell, but because the conch shell abides in whiteness from the beginning, when the eye disease is removed, it is possible to see white. Therefore, the two occurrences of the word "liberation" here, as the Omniscient Rongbo said, have the same meaning as "is also a Buddha," and should be understood in this way. Thus, the self-arisen wisdom, which is primordially the nature of a Buddha, cannot be sought from elsewhere, but is self-luminous and without grasping.
Chinese
由于其自性本自具足，因此无需进行希望、恐惧、取舍的努力，而是安住在未加修饰的自然状态中，从而证悟自性心髓的智慧，获得解脱。那时，由于一切法皆本自解脱的关键，为了迅速圆满远离扬弃取舍，也将大圆满阿底瑜伽的见解传授给他人，这是无勤任运的自性。又云：法身一旦显现，色身的两种化身便自然而生，从解脱走向解脱的道路也会显现。正如十部经的教证所说的那样，经中说：诸佛利益一切有情，如如不动之法性，无为而解脱之大圆满，无作无勤无修而解脱。无因无缘的自生智慧，不寻自性安住而自解脱，不寻而向他人宣说解脱。如是确立的教证之义如是解释。在《行持如日月经》中，与六界结合而宣说时，将此前的三颂与法性界结合。一般而言，界（藏文：ཐིག་ལེ་，梵文：bindu，梵文罗马拟音：bindu，汉语字面意思：明点）是指远离戏论之义。此处所说法性界，是指显现世间一切法的总相和自相，执持其特征而称为法。进一步区分，以善法避免堕入恶趣而执持为法；以因果体性所摄之法，以法性、道理成立之理智，执持其暂时为真实的意义而称为法；如法相瓶柱等，以其体性执持各自不同的特征之法，也称为法，如是四种法，其存在方式是安住于觉性之特征，智慧自明的体性中；自性本自具足，远离戏论；相状不定，显现任何事物，即不离任运成就三者，故称为法性。如是法性，断除上述四种法的戏论，并且是空性、光明、大悲三者的自性，觉性菩提心的
English
Since its essence is spontaneously perfect, there is no need to make efforts of hope, fear, acceptance, or rejection. Instead, by resting in an uncorrected, natural state, one realizes the wisdom of one's own heart essence and becomes liberated. At that time, due to the key point that all phenomena are primordially liberated, in order to swiftly perfect the path that is free from refutation, affirmation, acceptance, and rejection, one also teaches the view of Ati Yoga to others, which is the nature of effortless spontaneous arising. Furthermore, it says: 'As soon as the Dharmakaya is manifest, the two forms of the Rupakaya spontaneously arise, and the path from liberation to liberation is also shown.' This is how it is taught by the words of the ten sutras. It says in that very text: 'The benefit of all Buddhas and sentient beings is the unchanging nature of reality. The Great Perfection is liberated through non-action. It is taught that liberation is achieved without action, effort, or accomplishment. That self-arisen wisdom, without cause or condition, is self-liberated by abiding in its own nature without searching. It shows liberation to others without searching.' The meaning of these conclusive words is explained in this way. In the Tantra 'Conduct Like the Sun and Moon,' when explained in connection with the six spheres (thig le), these three shlokas up to this point are connected with the sphere of reality (dharmata bindu). Generally, the term 'thig le' (Tibetan: ཐིག་ལེ་, Sanskrit: bindu, Devanagari: बिंदु, Romanized Sanskrit: bindu, literal meaning: drop or point) means devoid of elaboration. Here, the 'thig le of dharmata' refers to the fact that all phenomena of existence and non-existence are held as 'dharma' because they possess both general and specific characteristics. Specifically, 'dharma' is held as that which prevents falling into the lower realms through virtuous actions; 'dharma' is also held as that which is temporarily true through the intellect of reason and proof, relying on cause and effect; and 'dharma' is also held as the individual characteristics of different phenomena, such as a pillar or a vase. These four aspects are said to exist in the nature of awareness, the self-luminous essence of wisdom, being spontaneously perfect in its nature, free from elaboration, and appearing in any form without fixed characteristics. Therefore, it is called 'dharmata' because it does not go beyond these three aspects of spontaneous perfection. Such dharmata cuts through the elaborations of the fourfold division of dharma mentioned above and is the nature of emptiness, clarity, and compassion—the awareness of bodhicitta.
Chinese
因为本体不会改变，所以远离一切戏论，故而是明点。也就是说，并不是要新抛弃或舍弃四种法的体性，而是要表明一切法原本就未超出任运成就的三种状态。如《果陇》中所说：自相没落，以觉性为本体；分别执着，诸法即是它的实相；自明任运，不会超出无定。为了表示这一点，称事物之因为法性。因此，断除对相、因果、阶段、种姓、有法、法所希求的戏论。我们自己的本性不变，没有戏论。这些不是抛弃，而是那样的状态。如是说。上面所说的续部的难解之处，在化身喜饶多杰的著作中说：六个明点也是，法性明点是见，法界明点是修，法界完全清净的明点是行，普贤王如来的明点是果，智慧明点是悲心，任运成就的明点是与地基相结合而说的。在见方面，也显示了三身自性的见和悲心自生的见两种。前四句显示了前者，之后八句显示了后者。如其中所说：极其广大的是六个，即见是法性明点，修是法界明点，行是清净明点，果是普贤明点，悲心是智慧明点，阿赖耶是任运成就明点。其中见分为两种，即三身自性的见和悲心自生的见。第一个是四个，第二个是八个，依次结合而说。如是说。第四个是：一切法实际上成就，没有丝毫微尘，原始清净，远离戏论，安住于如虚空般的大空性之中。然而，如果从空性的角度来衡量，确实是这样。如果从显现的角度来衡量，不仅仅是空无一物的虚空，而是轮涅的无量无边的显现，存在着如虚空界和法界般浩瀚无垠的境界，所有这些都是从哪里产生的根源呢？没有任何其他原因，而是法界广大，觉性菩提心的力量无碍的妙用。
English
Because the essence does not change, it is free from all elaborations, hence it is a bindu. That is to say, it is not about newly abandoning or discarding the four characteristics of phenomena, but about showing that all phenomena have originally not gone beyond the three states of spontaneous accomplishment. As it is said in the 'Fruit Space': 'Self-character falls, with awareness as the essence; discriminatingly grasping, phenomena are its reality; self-luminous spontaneous accomplishment, does not go beyond uncertainty. To represent this, the cause of things is called the nature of phenomena.' Therefore, cut off the elaborations of signs, cause and effect, stages, lineages, entities, and the phenomena desired by phenomena. Our own nature does not change, there is no elaboration. These are not abandoned, but that is the state. So it is said. The difficult points of the above-mentioned tantra, in the works of Tulku Garab Dorje, say: The six bindus are also, the Dharmata bindu is view, the space bindu is meditation, the completely pure space bindu is conduct, the Samantabhadra bindu is the fruit, the wisdom bindu is compassion, and the spontaneously accomplished bindu is spoken of in conjunction with the ground. In terms of view, it also shows two types of view: the view of the self-nature of the three bodies and the view of compassion arising from itself. The first four lines show the former, and the next eight lines show the latter. As it is said therein: 'Extremely vast are the six, namely, view is the Dharmata bindu, meditation is the space bindu, conduct is the pure bindu, fruit is the Samantabhadra bindu, compassion is the wisdom bindu, and Alaya is the spontaneously accomplished bindu. Among them, view is divided into two types, namely, the view of the self-nature of the three bodies and the view of compassion arising from itself. The first is four, the second is eight, explained by combining them in order.' So it is said. The fourth is: All phenomena are actually accomplished, without even a speck of dust, primordially pure, free from elaboration, abiding in the nature of great emptiness like the sky. However, if measured from the perspective of emptiness, it is indeed so. If measured from the perspective of appearance, it is not just an empty sky, but the infinite and boundless appearances of samsara and nirvana, there exists a vast and boundless realm like the space realm and the Dharmadhatu, what is the source from which all these arise? There is no other cause, but the vast Dharmadhatu, the unobstructed power of the radiance of awareness, Bodhicitta.
Chinese
仅仅是作为事业幻化的显现。如《自显》中所说：显现无碍生起的幻化是，觉性不变生起的体性是。如是说。如此显现之时，从菩提心的界中，刹那也不动摇，由唯一的法性充盈，其自身不变地安住于遍布轮涅的自性中，因此称为大。其中说到：非由造作而生，故为任运成就。能生一切，故为大生。周遍一切有情，故为大生。自性具有，故为大生。不变异，故为大生。如是。在那样的菩提心界中，一切魔和烦恼本来解脱，因此是降伏。一切身和智慧功德任运具足，并且自然超越轮回和寂灭的边际，因此安住于本来成佛的自性中。而且，对于包含三界六道的众生来说，本来没有分离，因此安住于法性不变的自性中。如《金刚萨埵心之明镜》中所说：不变周遍住一切，觉性菩提心。体性不变如是住一切，自性清明周遍一切众生。自然不动，遍布广大安乐界。如是。虽然如此，众生因为不了解自显现无自性，而将能取所取的隔阂执着为颠倒的自性，从而处于如幻如梦的轮回中。但实际上，能取所取所摄的一切法，早已在法界离戏大空无为的界中无迹自灭地解脱了。因此，对于致力于大圆满意义的具缘者来说，完全不需要取舍轮涅的勤作。即使在现在显现为错觉轮回显现的时候，也只是法性的自光显现于自身，而未曾经历丝毫被称为不净轮回之法。譬如，在显现海市蜃楼为水的时候，在境显现的位置上，水的痕迹丝毫也不成立，并且有境的眼识也根本没有见到水。