Chinese
由于所有的时间之法皆是不欺骗的自性，因此成为可信赖之处，为了圆满于精华菩提心，无有违越誓言，安住于原始守护大者的体性中。因此，我宣说那不需寻觅的任运圆满之誓言。如《俱明》中所说：誓言从灌顶生起，对于未授予的大灌顶，无有可守护的四种誓言，不损原始守护具足证悟。我的誓言秘密是，于自明本智大者中，无有守护者与所守护，因此无有损与未损二者。八乘造作的誓言数量，由于不守护故说为无有。从下部的誓言中解脱，由于自己的三门宽广，故称为放任。对于无有可守护的誓言，无有可违越的守护之法，唯有自明本智，故显示为唯一。无有勤作寻觅而原始守护，故称为任运成就。如是所说。第三，那么如果不守护誓言，死后堕入恶趣，感受热冷饥渴等无法忍受的痛苦，长达劫数之久，难道不害怕吗？如此，在大圆满的道中，所说誓言无须守护，那是原始守护大者的自性，因此也没有损毁。即使假设有损毁，恶趣的痛苦，热冷和饥渴愚痴等一切，也只是自己的心分别念所安立的，实际上除了法性菩提心的自性之外别无他物，因此没有什么可怖之处。如是说：若无真实觉性的自明，则将善逝刹土也见为恶趣之处。若证悟殊胜乘平等之义，则恶趣之处也为密严兜率天。又如《底尼匝月藏》中说：无有地狱之处，原始清净界。实相上无有地狱之因，因此地狱火焰之链，也是菩提心的刹土。如是所说。因此，如果不如此领悟，诸佛三身的导师们，为了使各自的眷属们，对于恶趣的痛苦感到恐惧害怕的人们，为了从那里逃脱
English
Since all the dharmas of time are of an unfailing nature, they become a place of trust. In order to perfect the essence of bodhicitta, there is no transgression of vows, and it abides in the nature of the great primordial protector. Therefore, I declare that the vow of spontaneous perfection is not to be sought. As it is said in the 'All-Illuminating': 'Since vows arise from empowerment, for the great empowerment that is not bestowed, there are four vows that cannot be kept. Undiminished, the primordial protection is endowed with confidence. My secret vow is that in the great self-knowing wisdom, there is no protector or protected, so there is no duality of being broken or unbroken. The number of artificial vows of the eight vehicles, because they are not kept, are said to be non-existent. Liberated from the vows of the lower vehicles, since one's own three doors are vast, it is called 'letting go.' For vows that cannot be kept, the means of protection that cannot be transgressed is only self-knowing wisdom, so it is shown as the only one. Since it is primordially protected without effort or seeking, it is called spontaneously accomplished.' As it is said. Thirdly, if one does not keep the vows, will one not fall into the lower realms in the future and experience unbearable suffering such as heat, cold, hunger, and thirst for kalpas? Shouldn't one be afraid of that? Thus, in the path of Dzogchen, it is said that vows do not need to be kept, because it is the nature of the great primordial protector, so there is no degeneration. Even if there is degeneration, all the suffering of the lower realms, such as heat, cold, hunger, thirst, and stupidity, are merely imputed by one's own discriminating mind. In reality, there is nothing other than the nature of dharmata, bodhicitta, so there is nothing to fear. As it is said: 'If there is no self-knowing wisdom of true knowledge, then even the Sugata's realm is seen as a place of suffering. When the meaning of the supreme vehicle's equality is realized, then even the place of suffering is Akanishta and Tushita.' Also, in the 'Essence of the Ti-Ni-Zla': 'There is no place of hell, the primordially pure space. In reality, there is no cause for hell, so even the chain of hellfire is the realm of bodhicitta.' As it is said. Therefore, if one does not understand in this way, the teachers of the three kayas of the Buddhas, for those of their retinues who are frightened and afraid of the suffering of the lower realms, in order to escape from there
Chinese
如果依靠六种决定获得的乘法之道来寻求和实现从轮回痛苦中解脱的果实，正如上面所说，这样的果实，即菩提的地位，是不需要努力寻求和实现的。因为一切轮回和涅槃显现之因，即精华菩提心，其自身之本体即是自生智慧。因此，善恶等业的因缘不能改变自生智慧。因此，无需守护誓言等取舍和努力，而是直接揭示了这一点。第四点是：如此，法性菩提心的自性是自生、非造作的本体，因此无论何时，其自身本体都不会有任何好坏的变化。因此，我，普作王，没有像下乘的经文那样，宣说在轮回和涅槃中以取舍的方式寻求就能成就的果实。因为自生智慧本身就是轮回和涅槃一切法的法性精华，是不可改变的本体，所以与任何有为法的事物都不相同，因此有为的因缘之业不能成就自生、非造作的本体。第五点有四：超越二谛的衡量范围，将二谛视为怀疑的对象，即使是二谛的量，也必须用衡量者，即现量和比量来衡量，因此被思辨的风所搅动，看不到精华的真如。心性普作超越思维言说，因此揭示了超越二谛分别之心的施设。第一点是：如此，如果从实相胜义的角度衡量，一切法的实相法性都是非造作的，因此超越因果和努力。然而，在世俗名言中，为什么不能依靠因果和努力来显现果实呢？如此安立的二谛，是心识分别所区分的。因此，超越心识的智慧普作菩提心，不是这样的二谛的自性。
English
Even if one seeks and accomplishes the fruit of liberation from the suffering of samsara by relying on the six vehicles of certain attainment that teach the method of accomplishing the path, as stated above, such a fruit, the state of enlightenment, does not need to be sought and accomplished through effort. This is because the very essence of Bodhicitta, the cause from which all samsara and nirvana appear, is the self-existing wisdom of its own nature. Therefore, the self-existing wisdom is not changed by the influence of karma, virtue, vice, etc. Therefore, it is taught that there is no need for any acceptance or rejection, effort or accomplishment, such as keeping vows. Fourthly, since the nature of Dharmata Bodhicitta is self-existing and unconditioned, it never changes its nature in any way, good or bad. Therefore, I, the All-Creating King, have not prophesied that there is a fruit that can be achieved by seeking in the manner of acceptance and rejection in samsara and nirvana, as in the scriptures of the lower vehicles. Since self-existing wisdom itself is the essence of the nature of all phenomena of samsara and nirvana, and is an unchanging entity, it is not the same as any conditioned phenomenon. Therefore, the self-existing and unconditioned is not accomplished by karma, which is the cause of conditioned phenomena. Fifthly, there are four points: transcending the measure of the two truths, indicating the two truths as objects of doubt, and even the measure of the two truths must be measured by the measurer, that is, direct perception and inference, so it is stirred by the wind of speculation and the essence of Suchness is not seen. The nature of mind, the All-Creating, transcends thought and expression, therefore it is revealed to transcend the imputation of the discriminating mind of the two truths. The first point is: Thus, if measured from the perspective of the ultimate reality, the reality of all phenomena is the unconditioned nature of reality, so it is beyond cause and effect and effort. However, in mere conventional terms, why is it not possible to manifest the fruit by relying on cause and effect and effort? Such an establishment of the two truths is distinguished by the discriminating mind. Therefore, the wisdom that transcends the mind, the All-Creating Bodhicitta, is not the nature of such two truths.
Chinese
因此，用世俗和胜义的衡量标准来衡量是无法确定的。如此，衡量标准是心，而菩提心是超越心的智慧，因为它不是心的对象，所以显示了没有分为二谛。第二，因为这个原因，菩提心只有一个究竟的真理。较低的乘将真理分为两种，如果从胜义的角度衡量，一切法都是不生不灭的，一切轮回的法原本就没有成立，不依赖于行为和努力，轮回和涅槃处于平等性中，因此没有取舍等等。但如果从世俗的角度衡量，一切法都有生灭、轮回涅槃、因果和取舍等等，是不可欺骗、不可否认地成立的，因此不是绝对确定的。即使衡量二谛无别，也没有赤裸裸地见到超越心的智慧，只是停留在意识推测的领域，变成了怀疑者，对于这种需要引导的经文来说，哪里会有究竟的精华——法身明点唯一，超越了思维意识的领域，或者显示为二谛无别的大一呢？根本没有。金刚光芒经中说：这个不可说的意义，诸佛没有说过。诸佛以后也不会说，现在也没有说。如经中所说，除了普贤王如来之外，三身的导师们没有如实地显示这种超越心的智慧。第三，因此，任何进入较低乘道的瑜伽士，如果对人我和法我的有无之义感到自满，并分别地思考和衡量，那么，这是因为他们依赖于三身导师所教导的因果较低乘的体系，认为因果、取舍等等是存在的，并这样说。因此，对于它，所衡量的真理有两种，衡量者是现量和比量两种量，或者说是世俗和胜义两种衡量标准。而且，对于每一个，世俗中有作为原因的能作的智慧，作为结果的依赖的智慧，本体是法性的。
English
Therefore, it is impossible to ascertain by examining with the two valid cognitions of the conventional and the ultimate. Thus, the valid cognition that examines is the mind, and the mind of enlightenment is wisdom that transcends the mind, and because it is not an object of the mind, it is taught that there is no division into two truths. Secondly, because of this reason, there is only one definitive truth in the mind of enlightenment. The lower vehicles divide the truth into two aspects, and when measured from the perspective of the ultimate, all phenomena are unborn and unceasing, and all phenomena of samsara are originally unestablished, not dependent on action and effort, and samsara and nirvana abide in equality, so there is no acceptance or rejection, etc. However, when measured from the perspective of the conventional, all phenomena have arising and ceasing, samsara and nirvana, cause and effect, and acceptance and rejection, etc., which are infallibly and undeniably established, so it is not absolutely certain. Even if the two truths are measured as inseparable, without directly seeing the wisdom that transcends the mind, it remains only in the realm of conceptual thought, becoming a doubter. Where, then, in that scripture of provisional meaning, would there be the definitive essence, the single bindu of the Dharmakaya, which transcends the realm of conceptual thought, or the great inseparability of the two truths? There is none. In the Vajra Radiance Tantra, it says: "This meaning that cannot be spoken, the Buddhas have not spoken. The Buddhas will not speak of it later, and even now it has not been spoken." As it says, other than the Teacher, the All-Creating King, the teachers of the three kayas have not taught such wisdom that transcends the mind as it is. Thirdly, therefore, any yogi who has entered the path of the lower vehicle, if they are arrogant about the meaning of the existence or non-existence of the two selfs, the self of the person and the self of phenomena, and separately think and examine, then, because they rely on the system of the lower vehicle of cause and effect taught by the teachers of the three kayas, they think and say that cause and effect, acceptance and rejection, etc., exist. Therefore, for it, the truth to be measured has two aspects, and the measurer is the two valid cognitions of direct perception and inference, or the two measuring standards of the conventional and the ultimate. And, for each of these, in the conventional there is the knowing that is the cause, the knowing that is the result, and the essence is the nature of phenomena.
English
Since there is no distinction between ultimate and conventional bodhicitta, all dharmas are not divided into two truths in this way. Thus it is said. Chapter Title: The chapter in which the Samaya that cannot be kept is shown from the Kunjed Gyalpo Bodhicitta, which is the commentary on the forty-sixth chapter. ༈ The seventh meaning: The forty-seventh chapter, which establishes the Dharma nature that the four activities cannot be accomplished by the Dharma of effort in the mind itself, which is inherently perfect in quality, is divided into two: the teaching and the explanation. The first is: Thus, the nature of all dharmas, the essence of the all-creating Bodhicitta, is that there is no duality of what is to be protected and what is to be protected in the Dharma nature that is pure from the beginning, so it is shown that it is beyond the limits of protection from the beginning. Then, the Bodhicitta Kunjed Gyalpo said: In the self-born wisdom of the mind itself, all the qualities of the ultimate two benefits are perfect from the beginning without seeking, so the four activities are not to be sought by means of acceptance and rejection of effort in the self-born spontaneous great perfection of the mind itself, which is free from action and action. It is said that it cannot be searched and accomplished. The second is divided into four: it is shown that the activities cannot be searched because they are inherently spontaneously accomplished in self-born wisdom, and the teaching that shows the three bodies to those with cause and effect contradicts the real meaning. Even if it is accomplished by measuring the contradiction with perversion, enlightenment will not be achieved in kalpas, and the meaning of self-nature great perfection is explained together with the definition. The first is: O great Bodhisattva, listen to this that the activities of great perfection cannot be sought! Thus, for me, the all-creating Bodhicitta, all dharmas are spontaneously perfected without searching, so it is called great perfection. Thus, for the Dharma nature great perfection, the essence of self-born wisdom, since all dharmas are inherently spontaneously accomplished, it is shown that the four activities are inherently spontaneously accomplished without searching. As Garab Dorje said: Liberated from action and effort, the four activities of meaning are spontaneously accomplished. Thus it is said. The second is divided into two: the teaching and the explanation. The first is: Whoever teaches that the four activities of pacifying, increasing, empowering, and wrathful can be sought by means of action and action is from me, the all-creating