English
This was shown. The nature of mind is without substance, and by abiding in the self-radiance of intrinsic awareness, qualities naturally arise, like water and turbidity. It is advised not to take the example of worldly phenomena of arising and ceasing. In order to purify the impure mind of the present, if one desires to attain the ultimate fruit of a completely pure Buddha after diligently practicing and transforming it, that will never be achieved. The first point is: Here, the Great Perfection of intrinsic nature is beyond cause and effect, effort and practice, therefore, seeking and practicing through effort, acceptance and rejection, is like trying to achieve something in the uncreated sky, which is impossible. Therefore, the spontaneously accomplished activities of intrinsic nature, the self-arisen wisdom of awareness, are realized as they are, and the four activities are also not sought, but are perfected in a spontaneously accomplished manner. Like this, all thoughts of outer and inner grasping naturally subside, and the light of wisdom spreads and expands without limit or center. All phenomena of samsara and nirvana are freely gathered and contained within the realm of awareness, the mind of enlightenment. All thoughts of grasping and affliction are liberated and cut off from the beginning in the state of the unborn dharmadhatu. Therefore, such four activities are also said to be spontaneously accomplished without effort. As it is said in the "Precious Garland": The activities of spontaneously accomplished intrinsic nature are, wisdom's self-appearance abiding naturally, outer and inner thoughts naturally subside, wisdom expands without limit or center, samsara, nirvana, and bodhicitta are freely gathered, outer and inner thoughts are cut off and liberated, the wisdom of intrinsic nature is without effort. So it is said. However, from the state of having such confidence in view, even if one performs various compassionate activities of taming beings, there is no contradiction. Even if one does not perform them, everything is perfectly accomplished through the one great means of spontaneously accomplished non-effort, so there is no contradiction. As it is said in the same text: The compassionate activities of taming beings are, those with great confidence seek the four activities. It also says: In this meaning, the yogi who has gained confidence, combines fire and stupas, rosaries, samadhi, and mantras, whether to do or not to do, accomplishes everything perfectly through one great means. The second point is: Ati Dzogchen, the meaning of being beyond cause and effect, action and effort, cannot be
Chinese
对于那些认为依赖于因而产生果的人来说，哪一个是较低的乘？三身导师所预言的是，如同对世间虚幻的显现、因果相的诸法进行衡量或比喻，从而说从因——有情的状态，何时才能产生果——佛陀本身一样。通过因果的努力来寻求和成就，并以果来实现本初的佛陀，这不是如实地证悟。为什么呢？因为心性本初无生，如同虚空般的自性，所谓的因——有情也不成立。一切法从一开始就是现前成佛的自性，除此之外的果——佛陀也不成立。如《婆罗门广续经》中所说：“大圆满的见解是不可修的，是普贤王如来的心之功德。以菩提心的伟大功德，不需要行持寻求和成就的苦行。因为没有因缘，所以不需要寻求之业。果不是从其他地方成就的自性。”像这样说的。第三个是，像这样，精华菩提心是自生的智慧，不是造作的，因此它最初没有生，最终没有灭。因此，在世间，如果以依赖于因——种子等而生的法，如苗芽等为例，认为是从因生，从缘灭的自性，从而通过因果取舍的方式来努力，这就像以莲花产生和坏灭的自性，通过因缘努力而成就的例子，来努力成就无生无灭的虚空一样，是极其错误和相违的。如《龙钦》中所说：“在菩提安乐的大虚空中，以邪念错乱地衡量，从而了知因和果的意义，那不能将其引导到正确的境地，就像从意义的见道中颠倒一样。因为不了解自己的显现，所以也遮蔽了无因缘的自性。”像这样说的，因此说不要将心性自生的智慧，安立为造作的生灭之法。第四个是，因此，大圆满的经论中说，觉性自生的智慧本来就生
English
For those who view that effects arise dependent on causes, which is the lower vehicle? The prediction of the teacher of the three bodies is like measuring or exemplifying the illusory appearances of the world, the dharmas of cause and effect, and saying that from the state of cause—sentient beings, when will the effect—Buddhahood itself arise. To seek and accomplish through the effort of cause and effect, and to accomplish the primordial Buddha through the effect, this is not realizing the truth as it is. Why? Because the nature of mind is primordially unborn, like the nature of space, and the so-called cause—sentient beings is also not established. All dharmas are primordially enlightened by nature, and apart from that, the effect—Buddha is also not established. As it is said in the Brahmanical Extensive Tantra: "The view of Dzogchen is unmeditable, it is the quality of the mind of Samantabhadra. With the great quality of bodhicitta, there is no need to practice the hardship of seeking and accomplishing. Because there are no causes and conditions, there is no need for the work of seeking. The effect is not accomplished from another nature." Like this it is said. The third is, like this, the essence of bodhicitta is self-arisen wisdom, unconditioned, therefore it has no birth in the beginning and no cessation in the end. Therefore, in the world, if one takes as an example the dharmas that arise dependent on causes—seeds, etc., such as sprouts, etc., and views them as having the nature of arising from causes and ceasing from conditions, and thus strives through the means of accepting and rejecting cause and effect, this is like striving to accomplish the unborn and unceasing space itself, with the example of the lotus having the nature of arising and ceasing, accomplished through the effort of causes and conditions, it is extremely mistaken and contradictory. As it is said in Longchen: "In the great expanse of bodhi bliss, measuring with wrong thoughts and confusion, thereby understanding the meaning of cause and effect, that cannot lead it to the correct state, like being reversed from the path of seeing the meaning. Because one does not understand one's own appearances, it also obscures the causeless and conditionless nature." Like this it is said, therefore it is said not to impose the self-arisen wisdom of mind as a conditioned dharma of arising and ceasing. The fourth is, therefore, in the Dzogchen scriptures, the self-arisen wisdom of awareness is primordially born
Chinese
正如所说，由于不经历衰败、变迁，因此超越了因果勤作。如果未加设定或未领悟，而以世俗孩童的境界，对因果相状的有为法、生灭法加以衡量，认为通过对因的勤奋和努力，就能获得佛陀的果位，并安住于勤作之道，那么这就是具有因果勤作的不了义宗的教证。如《啦咗秘密轮》中所说： 所谓“佛陀”之名， 乃是三身所示的不了义预言。 如同无知孩童的涂写。 心性本生无有之界，法身安住， 生起何时通过修持才能获得的渴望。 心的自性显现任何事物， 通过思念观修名为“遍照”者， 所显示的圆满报身， 何时才能变成那样呢？ 如此指示，这也是不了义的预言。 对于决定出离成熟的释迦牟尼， 说是化身，由圆满资粮所生， 同样将资粮安立于彼， 这也是如同未领悟之人的不了义教言。 菩萨不要如此作念！ 法身明点超越心识。 只是暂时象征性地宣说， 本来就没有需要修持之物。 作为一切之基，没有丝毫成立。 仅仅是命名也已是错误， 如果加入希求目标，则更是大错特错。 对于法身，要大大地啦咗！ 从世间成住坏空的受用自性中， 额外修持遍照也无法成就。 一切都是遍照受用的自性。 菩萨不要认为需要修持它！ 如果连遍照的命名都确定是错误， 那么确定在其他地方修持就更是大错特错。 显现存在如果不是化身，则根本没有。 因为从无基的一个显现和存在， 菩萨理应领悟到是化身。 一切都不是化身的自性。 释迦牟尼不住世，谁来成办利生事业？ 因此，没有一个不是化身。 确定地说化身释迦牟尼是错误的。 如是，从他处无法寻得果位三身之佛。
English
As it is said, since it is free from decay and change, it transcends causality and effort. If, without imputation or realization, one measures the conditioned phenomena of causality and arising and ceasing, which are the domain of worldly children, and thinks that by striving and working on the cause, the fruit of Buddhahood will eventually arise, and remains on the path of effort, then that is said to be a provisional teaching of the vehicle with causality and effort. As it says in the Secret Wheel of La lo: The name "Buddha" Is a provisional prophecy shown by the three bodies. It is like the scribbling of an ignorant child. The Dharmakaya abides in the unborn realm of mind itself, Generating the desire to attain it someday through practice. In whatever appears as the nature of mind, By contemplating and meditating on what is called "Vairochana," The Sambhogakaya is also shown, Saying, "When will it become like that?" That indication is also a provisional prophecy. For Shakyamuni, who has matured in definite renunciation, Saying that he is a Nirmanakaya, born from the completion of accumulations, And similarly establishing the accumulations in that, That is also a provisional teaching like that of an unrealized person. Bodhisattvas, do not think like that! The Dharmakaya bindu is beyond mind. It is only said to be represented for a while, There is originally nothing to be practiced. As the basis of everything, there is not a speck of establishment. Even the mere naming is a mistake, If you add desired targets, it is even more wrong. For the Dharmakaya, repeat La lo greatly! From the nature of enjoyment arising from the formation and destruction of the world, Extra practice of Vairochana will not accomplish anything. Everything is the nature of Vairochana's enjoyment. Bodhisattvas, do not think that you need to practice it! If even the naming of Vairochana is definitely wrong, Then definitely practicing it elsewhere is even more wrong. If appearance and existence are not emanations, then they do not exist at all. Since appearance and existence arise from a single baseless one, Bodhisattvas should realize that it is an emanation. Everything is not the nature of emanation. If Shakyamuni does not abide, who will accomplish the benefit of beings? Therefore, there is not one that is not an emanation. Definitely saying that the emanation is Shakyamuni is wrong. Thus, the Buddhas of the three bodies of the fruit cannot be sought from elsewhere.
Chinese
因此，所有关于因果勤作的经文都被认为是直义。第五是： 唉，大菩萨，谛听！在此，大圆满的经文中说，一切法都是唯一的智慧的游舞。那么，被称为智慧的是什么呢？在此，自性本然的智慧，从其无有任何阻碍的能量中，显现出各种各样的游舞，从这个角度来看，轮回和涅槃的一切法都与一切相同，或者显现为它们的本体。本体不是从任何因缘产生的，而是自生、无为的自性，因此与任何有为、生灭之法都不相同，是自生光明、无为的自性。因此，像这样的觉性，本然的智慧，不舍弃、不取舍、不改造，在无作任运的状态中，以无有任何修习的方式来熟悉。如金刚光芒续云： 唉，大菩萨，因为没有可修的，所以，以无可修的方式来修。显现不舍弃，没有分别念。不住于无分别念。不分别，萨列瓦（藏文）。在萨列瓦中也没有分别念。无分别念是本体的基。觉性如其本然安住于虚空。光明离分别觉性的虚空。如其本然，原始清净周遍。无思无念不动摇。大功德是禅定。因为是禅定本身，所以不可思议。不住于无有本身。不从无分别念中止息。这被称为证悟之王。诸佛的真实宣说。不思不虑，如是性。如水知水。安住于不安住处。这被称为大安住。普贤菩萨的真实宣说。如是，如经中所说，通过熟悉无作任运本初的禅定，当如实显现本然的智慧时，轮回和涅槃的一切法也从本然智慧的无生之音中，显现为无碍的游舞和生起，因此一切都显现为唯一清净的自性圆满的本体。除此之外，如果通过因果勤作的道路来改造和改变法性本然的智慧，也不会产生比以前更好的结果。