Chinese
由于安住于遍布的自性中，因此不需要任何诸如断证、禅修等寻求的行为了。心性自生之智慧，本来就是圆满成佛的，除了这个之外，没有从其他地方可以成就或不需要成就的果性，因此显示了为了那个不需要以勤奋来困扰的必要。第二，对于那个，下乘的宗派认为依靠修习法性的意义才能获得果，但在大圆满的道中，无论显现什么，出现什么，一切都是法性的自性。因此，不需要做超过那个的其他禅修。法性自生之智慧，本来就是不生的，因此，没有能摧毁执着相的错乱分别念等自生智慧的对治，即使在轮回中流转也不会变得更糟。同样，精华菩提心，不依赖于其他因缘，是自生非造作的自性，因此，通过禅修实修的勤奋也不会变得更好。因此，不需要像下乘宗派那样寻求禅修住心。因此，昆吉本觉菩提心，如果有人修我，那么通过禅修实修和勤奋，那个人就不会与昆吉本觉我的自性，超越因果勤奋实修的意义相遇。例如，就像白色和黑色的云彩都同样遮蔽太阳一样，善恶取舍一切都被说成是遮蔽明觉的。在《实相宝藏论》中说：唉呀，可怜的众生们真可怜！对于究竟意义的决定的精华，就像金锁和绳索束缚一样，佛法和非法同样束缚心。就像白色和黑色的云彩同样遮蔽一样，善与恶两者同样遮蔽明觉。因此，对于证悟那个的瑜伽士来说，超越善恶因果的一切才是珍贵的。如是说。第三，此外，轮回的法，外内器情显现的一切，都是法性本空大性的自光，任运自成明觉的自力显现，显示昆吉本觉我的自性。除此之外，没有丝毫成立为不清净相法的
English
Since it abides in the nature of pervasiveness, there is no need for any seeking actions such as abandonment, acceptance, meditation, or practice. The self-arisen wisdom of mind-essence is primordially and completely enlightened, and apart from this, there is no other fruit-nature to be attained or that needs to be attained. Therefore, it is shown that there is a need not to be troubled by effort for that. Secondly, the lower vehicles believe that the result is obtained by relying on meditating on the meaning of the nature of reality. However, in the path of Dzogchen, whatever appears, whatever arises, everything is the nature of reality. Therefore, there is no need to do any other meditation beyond that. Since the self-arisen wisdom of the nature of reality is primordially unborn, there is no antidote that destroys and subdues the self-arisen wisdom, such as the deluded thoughts of grasping at characteristics, so even if one wanders in samsara, one will not become worse. Similarly, the essence, the mind of enlightenment, does not depend on other causes and conditions, but is the self-arisen, uncompounded nature. Therefore, it does not become better through the effort of meditation and practice. Therefore, there is a need not to seek even the abiding of the mind as in the lower vehicles. Therefore, Kunkyé, the mind of enlightenment, if someone meditates on me, then through that very meditation, practice, and effort, that person will not meet the meaning of the nature of Kunkyé, which is beyond cause, effect, effort, and practice. For example, just as both white and black clouds equally obscure the sun, all acceptance and rejection of good and evil are said to obscure awareness. In the Precious Treasury of Reality, it says: Alas, how pitiful are all sentient beings! For the essence of the definitive meaning, like a golden lock and a rope binding equally, Dharma and non-Dharma equally bind the mind. Just as white and black clouds equally obscure, both good and evil equally obscure awareness. Therefore, for the yogi who realizes that, it is precious to be beyond all cause and effect of good and evil. As it is said. Thirdly, furthermore, all the phenomena of samsara, the outer and inner, the container and its contents, are the self-radiance of the great emptiness of the nature of reality, the spontaneously accomplished self-power of awareness, manifesting the nature of Kunkyé. Apart from that, there is not even a particle that is established as an impure characteristic phenomenon.
Chinese
因此，从因，一切生起处，不会产生果，痛苦。因此，像声闻乘一样，不需要完全断除痛苦的因果之法。因为不依赖因缘，是自生、非造作的自性，所以没有最初的生和最终的灭。因此，像独觉乘一样，因为不是依赖于根本无明而产生的，所以也不需要通过不让诸根散乱于外境，以专注一境的禅定来遮止。觉性自生的智慧，本来就从自性清净的法性中不动摇，因此像菩萨乘一样，也不需要修习空性。因为能取所取、相的法的自性，本来就没有被沾染，是完全清净的，所以像克里亚瑜伽三部一样，不需要通过沐浴和洁净等来使其清净。因为一切身和智慧，本来就未曾寻觅，任运成就于觉性的体性中，所以像内密和外密二者一样，不需要通过生起次第和圆满次第来勤作和修证，有这样的必要。第四，觉性，从菩提心的妙力中自生的外内情器诸法，如果观察和分析它们，正如全知上师所说：“如果分析，则不存在，如果不分析，则更不存在。”一样，从原始以来就是无自性的，是本空、离戏大空的自性，因此没有丝毫成立为不清净之法的。大空性即是法身，自明、无碍地显现为各种形象和显现的报身，普贤王如来的无碍、各种显现是化身。三身任运成就大，本来就安住于觉性自生智慧中，那样的妙力，依赖于六根的六识，显现为外境之法，一切都从原始以来未曾离开过精华菩提心，是自生智慧的自性，除此之外，没有任何被称为不清净轮回之法。如是，一切法本来就是清净的自性，对于没有认识到清净，而想要通过修行和修证的努力，来净化不清净轮回的显现，从而获得清净的果位的人来说，本来就是清净的
English
Therefore, from the cause, the source of all arising, suffering as a result will not arise. Therefore, like the Shravakas, there is no need to completely abandon the Dharma of suffering's cause and effect. Because it does not depend on causes and conditions, it is the self-born, unconditioned nature, so there is no initial birth and no final destruction. Therefore, like the Pratyekabuddhas, since it does not arise in dependence on the root ignorance, there is also no need to prevent the senses from being distracted by objects, by blocking them through single-pointed concentration of Samadhi. The self-born wisdom of awareness, from the beginning, is unmoving from the Dharma-nature of self-existing purity, so like the Bodhisattvas, there is no need to train in emptiness. Because the nature of the mind of grasping and the grasped, of characteristics, is primordially unblemished, completely pure, so like the three divisions of Kriya Yoga, there is no need to purify it through bathing and cleansing, and so on. Because all the Kayas and wisdoms, from the beginning, are spontaneously accomplished in the essence of awareness without having to seek them, so like the two Inner and Outer Mantras, there is no need to strive and accomplish through generation and completion stages, there is such a need. Fourth, awareness, when looking at and examining the outer and inner phenomena of the world and its beings, which arise spontaneously from the power of Bodhicitta, as the Omniscient Lama said, "If analyzed, it does not exist, but if not analyzed, it exists even less." Like that, from the beginning, it is without self-nature, it is the nature of primordial emptiness, the great freedom from elaboration, so there is not even a particle that is established as an impure Dharma. The great emptiness is the Dharmakaya, the self-luminous, unceasingly appearing in various forms and appearances is the Sambhogakaya, the unceasing, various appearances of the play of Samantabhadra is the Nirmanakaya. The great spontaneously accomplished three Kayas, from the beginning, abide in the self-born wisdom of awareness, that kind of power, relying on the six senses, the six consciousnesses, appearing as objects, all the Dharmas from the beginning have never gone beyond the essence of Bodhicitta, it is the nature of self-born wisdom, other than that, there is nothing called impure Samsaric Dharma. Thus, all Dharmas are primordially of a pure nature, for those who do not recognize purity, and want to purify the appearance of impure Samsara through the effort of meditation and accomplishment, and thereby attain the fruit of purity, it is primordially pure.
Chinese
如果不能认识到这一点，却希望从别处获得清净，就像盲人仰望天空一样。据说，抛弃现在的显现，在彼岸是无法获得清净的果实的。第五，像这样，普作菩提心我的自性没有任何戏论的相，因此超越了一切心识的行境。因此，没有人能够如实地见到它。所以，普作我所显现的包含显现和存在的法，是为了让所有人都见到我的本体，才在各种事物的形相中，显现在众生的感官面前。因此，对于显现为六根对境的法，你们都要认识到那是普作我的自性。通过将显现为各种各样的内外显现和存在的万法，都无分别地视为觉性菩提心，就能脱离一切取舍。第六，如果不把内外器情世间的万法，都看作是无好坏取舍的普作菩提心我的自性，那么，就不要对这样的人宣讲导师普作我的这个超越因果、勤作和修持的自性之法。为什么呢？因为他们没有遇到无为大圆满之义的福分。所以，对于这样的人，应该执取为了逐渐引导那些应调伏者走上道路而宣讲的因果乘的经文。因为我的自性，法性菩提心，本来就超越了因果、取舍等一切行境。因此，如果直接向那些喜欢因果勤作的人宣讲这种甚深之法，他们就没有如实证悟阿底大圆满见解的福分，因为这样会导致对大圆满远离因果和勤作之义的歪曲和诽谤。因此，必须保密，不要宣讲。如果不如是宣讲，而是如实地宣讲普作之义，那么，就会诽谤自己的心性本来自生智慧，因此会生于六道，并永远轮回。
English
If one does not see this point and wishes to obtain purity from elsewhere, it is like a blind person aspiring to the sky. It is said that one cannot obtain a pure result on the other side of abandoning this present appearance. Fifth, like this, the nature of the all-creating Bodhicitta, which is me, has no elaborations whatsoever, and therefore transcends all objects of mind. Therefore, no one can see it as it is. So, the phenomena of appearance and existence encompassed by the Dharma manifested by the all-creating me are shown manifestly to the senses of beings in various forms of phenomena so that everyone may see my essence. Therefore, recognize that those dharmas that appear as the objects of the six senses are the nature of the all-creating me. By seeing all these phenomena of outer and inner appearance and existence as inseparable and of one taste in the wisdom of Bodhicitta, one will be freed from all acceptance and rejection. Sixth, if one does not see those phenomena of outer and inner vessels and contents as the nature of the all-creating Bodhicitta, without good or bad, acceptance or rejection, then one should not teach such a person this vehicle of the all-creating teacher, which is beyond cause and effect, effort and accomplishment. Why? Because they do not have the fortune to encounter the meaning of effortless Great Perfection. Therefore, such a person should grasp the scriptures taught for the sake of gradually leading those to be tamed on the path of the lower vehicle of cause and effect. Because my nature, the Dharma-nature Bodhicitta, is originally beyond all objects of action such as cause and effect, acceptance and rejection. Therefore, if this profound teaching is taught directly to those who delight in cause and effect and effort, they will not have the fortune to realize the view of Ati Great Perfection as it is, because this will lead to both distortion and slander of the meaning of Great Perfection, which is free from cause and effect and effort. Therefore, it must be kept secret and not taught. If the meaning of the all-creating is taught as it is without teaching the indirect teachings, then one will slander one's own mind, the self-born wisdom, as being impossible, and therefore will be born in the six realms and will forever cycle in samsara.
Chinese
因为没有不错误的实相，所以不要去寻找它，而是安住于自性。觉性自生的智慧，从一开始就不会对能取所取的有相境产生分别，也不会被业和烦恼所动摇，所以不需要修习无分别的意义。因此，教导不需要任何如见、修、誓言等的勤作，这不仅仅是三身佛陀所教导的正直之语，而是普作我的决定之语，如实地揭示了无为本然之义。因此，法性菩提心从一开始就超越了因果勤作的范畴，所以不要勤作和修习，其自性离戏论，不依赖因缘而生，所以不要将它作为因果事物之法来修习。因为它不是从因产生的，即使在地域的火焰中焚烧，也没有被损害摧毁的担忧，因为它远离了一切有为法的特征，因此我的自性在任何地方都不显现，虽然没有对境，但也远离了修习。如此说。第三，就像这样，心性大乐，法性离戏，在遍布广大如虚空的中心，从未有过能取所取的分别念，因此，无分别寂灭的意，自性安住的禅定之河流，恒常的等持，就安住在心性大乐的中心。除此之外，对于法性离戏，无显现的自性，以觉性专注一境，不要修习无分别的等持，如此教导。第四，唉！大心菩萨。如上所说，如果不能领悟到本来就安住在无分别平等性的自性中，反而再次修习法性本空大义，那么无论修习显现和空性双运、离戏等任何法门，都无法触及普作我的自性法性如是之义，反而会被勤作之病所缠绕。除此之外，没有任何意义和结果可以获得，所以不要修习。如此不需要修习的理由是什么呢？就像这样，轮回和涅槃的一切诸法的心髓就是觉性菩提心。