English
Therefore, all the scriptures concerning causality and effort are considered to be of direct meaning. The fifth is: Alas, great Bodhisattva, listen! Here, in the Great Perfection scriptures, it is said that all phenomena are the play of a single wisdom. So, what is indicated as wisdom? Here, the self-existing wisdom of mind itself, from the aspect of manifesting various plays from its unimpeded energy, all phenomena of samsara and nirvana appear to be the same as everything, or appear as their essence. The essence does not arise from any cause or condition, but is self-born, unconditioned nature, therefore it is not the same as any conditioned, arising and ceasing phenomena, it is the nature of self-born luminosity, unconditioned. Therefore, such awareness, the naturally arising wisdom itself, without abandoning, adopting, modifying, or transforming, in the state of uncorrected spontaneity, should be familiarized in a way that there is nothing to meditate on. As it is said in the Vajra Radiance Tantra: Alas, great Bodhisattva, because there is nothing to practice, practice in a way that there is nothing to practice. Appearances are not abandoned, there is no conceptualization. Do not abide in non-conceptualization. Non-discriminating, Salewa (Tibetan). Even in Salewa, there is no conceptualization. Non-conceptualization is the basis of reality itself. Awareness dwells in the expanse as it is. The expanse of luminosity, free from conceptualization, awareness. As it is, primordially pure, all-pervading. Without thought, without memory, unwavering. Great quality is meditation. Because it is meditation itself, it is inconceivable. Not abiding in non-existence itself. Not ceasing from non-conceptualization. This is called the king of realization. The true speech of the Buddhas. Without thinking, without analyzing, suchness. Know water as water. Abiding in non-abiding. This is called the great abiding. The true speech of Samantabhadra Bodhisattva. As it is said, by familiarizing oneself with the uncorrected, spontaneous, original meditation, when the self-existing wisdom of reality manifests as it is, all phenomena of samsara and nirvana also arise from the unborn sound of the self-existing wisdom, as unimpeded play and arising, therefore everything appears as the essence of the perfect nature of the single purity. Other than that, if one modifies and transforms the self-existing wisdom of reality through the path of causality and effort, no better result than before will arise.
Chinese
如此宣说了。第六，像这样不加改造地安住于自然状态中，例如水不搅动时，浑浊自然澄清，影像也不会中断地显现一样，从分别念产生的风的浑浊全部自然澄清，如实显现觉性菩提心之力，从而无碍地显现地道的功德。如果期望水澄清而去搅动它，除了再次变得浑浊之外别无他用。同样，对于世间因果生灭的有为事物加以限制，像小乘行者那样通过取舍、努力和修持去寻求，但法性菩提心是无须寻求的自性，因此那样寻求和修持不会产生结果，反而会因为希望、怀疑、努力和修持而再次造成障碍。因此，教导说不要在见、修、行等方面努力，而是安住于不加改造的如实状态中。如《甘露精华》中所说：想要见我者，不要看，安住于如实中。因为看了也没有可见之境，不看而安住就能见到见性本身。想要修我者，不要修，安住于无动摇的状态中。安住于不变的状态中就能见到行持本身。想要行持我者，不要行持，安住于无为的状态中。安住于无为的状态中就能见到行持本身。想要守护我者，不要守护，安住于不离的状态中。安住于不离的状态中就能见到誓言本身。想要寻找我者，不要寻找，安住于无勤的状态中。安住于无勤的坦然中就能见到事业本身。等等。因此，菩提心不是依赖因缘而生起的，所以不能用世间生灭之法来衡量。菩提心是不由因缘所生、自然生起、无为的自性，所以告诫说不要用世间因缘所生的有相之法来作比喻。第七，唉！大菩萨，如果想要获得具足不可思议功德之伟大的佛果，从而修持。
English
Thus it was proclaimed. Sixth, by leaving it in its unaltered, natural state, for example, when water is left undisturbed, the turbidity naturally clears, and images appear without interruption. Similarly, all the turbidity of wind arising from conceptual thoughts naturally clears, and the power of awareness, the Bodhicitta as it is, manifests, thereby causing all the qualities of the stages and paths to appear without obstruction. If one hopes for the water to clear and stirs it up, it will only become turbid again. Likewise, by imposing limitations on worldly phenomena of cause and effect, arising and ceasing, conditioned things, and seeking through acceptance and rejection, effort and accomplishment, as in the paths of the lower vehicles, one will not achieve the result of seeking and accomplishing, because the nature of Dharmata Bodhicitta is without seeking. Moreover, hope, doubt, effort, and accomplishment will only create further obscurations. Therefore, it is taught not to exert effort in view, meditation, conduct, etc., but to rest in the unaltered, suchness state. As it is said in the Nectar Essence Drop: Those who wish to see me, do not look, rest in suchness. Because there is no object to be seen by looking, by resting without looking, one will meet the very nature of seeing. Those who wish to meditate on me, do not meditate, rest in an unwavering state. By resting in an unchanging state, one will meet the very nature of conduct. Those who wish to act on me, do not act, rest in a state of non-action. By resting in a state of non-action, one will meet the very nature of conduct. Those who wish to protect me, do not protect, rest in a state of non-departure. By resting in a state of non-departure, one will meet the very nature of Samaya. Those who wish to seek me, do not seek, rest in a state of non-effort. By resting in a state of effortless ease, one will meet the very nature of activity. And so on. Therefore, Bodhicitta does not arise dependent on causes and conditions, so it cannot be measured by worldly phenomena of arising and ceasing. Bodhicitta is unproduced by conditions, self-arisen, unconditioned nature, so it is advised not to take examples from the conditioned, phenomenal Dharmas produced by worldly conditions. Seventh, Alas! Great Bodhisattva, if you wish to attain Buddhahood, which possesses the inconceivable greatness of qualities, and therefore meditate,
Chinese
那些努力修行的人，通过禅修、修行、取舍等努力来寻求功德的伟大，是不会成功的。为什么呢？因为如前所述，现证菩提等五种伟大，全部都是心性自生之智慧，本来就无需寻求，是自然成就的伟大。除此之外，没有其他可以寻求的佛陀的伟大功德。然而，如果不明白这一点，却期望获得某种伟大的功德而进行禅修和修行，那就是在改造和修正原本就已成佛的意境。因此，如果不明白原本就已成佛的意境，任何人如果对自生智慧的意义进行禅修和修正，那就是舍弃了一切佛陀。为什么呢？因为菩提已经说过，除了心之外，没有三身和三时的佛陀。如云： “广大虚空中，法身即菩提心。 菩提心之中，法身自然成。 微尘许事物，无人能改造。 因此心之外，无有真佛陀。 圆满报身佛，即是菩提心。 菩提心之中，报身自然成。 由心所生之，种种色相中。 圆满报身佛，此外更无他。 化身即菩提心。 菩提心即是，化身之事业。 化身之利乐，此外更无他。 三时一切佛，菩提心之外，亦无其他佛。” 如是所说，因此菩提心和佛陀之间没有差别。因此，对菩提心进行禅修和修正，那就是实际上不皈依佛陀，而是以邪见舍弃了佛陀。虽然想要修持和禅修菩提心，但如果问这是怎么回事呢？那是因为那个人不相信自己的觉性，即菩提心的自性，是自然生成、非造作的，超越了因缘、努力和修行的范畴，因此不需要任何改造。像这样，对于本来就已成佛的、非造作自性的状态不相信，而是舍弃和抛弃，期望获得因果和努力所产生的果实，从而进行禅修和修正，这实际上是……
English
Those who strive in practice will not achieve the greatness of qualities by seeking through efforts such as meditation, practice, acceptance, and rejection. Why is that? Because, as previously explained, all five greatnesses, such as manifest enlightenment, are the self-arisen wisdom of the mind itself, and are great because they are spontaneously accomplished without needing to be sought from the beginning. Although there is no other quality of greatness of the Buddha to seek other than that, if one does not understand this and hopes to attain some great quality by meditating and practicing, then one is modifying and correcting the intention that has been enlightened from the beginning. Therefore, if anyone does not understand the intention of being enlightened from the beginning and meditates and modifies the meaning of self-arisen wisdom, that person abandons all the Buddhas. Why? Because Bodhichitta has said that there is no Buddha of the three bodies and three times other than the mind. As it is said: “Within the vastness of space, the Dharmakaya is Bodhichitta. Within Bodhichitta, the Dharmakaya is naturally accomplished. Not even a speck of dust can be altered by anyone. Therefore, there is no Buddha apart from the mind. The Sambhogakaya is Bodhichitta. Within Bodhichitta, the Sambhogakaya is naturally accomplished. Within all the forms arising from the mind, There is no other Sambhogakaya. The Nirmanakaya is Bodhichitta. Bodhichitta is the activity of the Nirmanakaya. There is no other who accomplishes the purpose of the Nirmanakaya. All the Buddhas of the three times, There is nothing other than Bodhichitta.” As it is said, therefore, there is no difference between Bodhichitta and the Buddhas. Therefore, meditating and modifying Bodhichitta is not abandoning the Buddhas by wrongly viewing them as not actually taking refuge, but rather desiring to cultivate and meditate on Bodhichitta. However, if asked what this is about, it is because that person does not believe in their own awareness, the nature of Bodhichitta, which is naturally arisen, uncompounded, and beyond the realm of causes, conditions, effort, and practice, and therefore does not need any modification. Like this, not believing in the unaltered state of being enlightened from the beginning in the nature of uncompounded Dharma, but abandoning and discarding it, and hoping to attain a result produced by cause and effect and effort, and therefore meditating and modifying it, is actually...
Chinese
地藏的智慧再次被遮蔽，以至于无法看见而被舍弃。 这样，由于没有看见觉性自住的自面，因此与自己的自性普作菩提心，在许多劫中也不会相遇，这样说来，与菩提心无二无别的所有佛陀，也因此无法相遇而被舍弃。 第四，宣说自性大圆满的意义，包括定义，有三点：如果安住一切法，就能完成，因此不要以三门勤奋修持等方式造作。 将心如实安住的清净状态，是不变的法身之意，因此安住在不造作的大安住状态中。 那本身就是如是性的智慧，因此从它的定义中进行了解说。 第一点是： 唉，大菩萨！ 像这样，以带有希望和恐惧、勤奋修持的心，通过生起次第和圆满次第等方式，为了在意义上平等安住，将心收摄于内，修持禅定，这也与不造作的实相之义相违背，因此不要那样修持，安住在不造作的自然状态中。 同样，一切法本来就是从觉性菩提心的状态中显现，并且已经自然解脱，因此，因为现在不需要取舍和分别，所以不要对无碍显现的智慧之境各自进行分别和观察，这样就显示了不需要分析和禅修。 这样，因为不需要分别观察和禅修修持，所以从语的方面来说，不需要念诵圆满具足的本尊咒语，以及像唯一主尊的心咒。 从身体的方面来说，不需要用手结手印，不需要脚的舞蹈和坐姿等勤奋。 从心的方面来说，不要修持本尊的禅定，也不要以光芒放射和收摄的行为了义二者，不要作任何目标，这样就说了一切三门的行为都安住在无勤任运的状态中。 在“拉卓”中说： 法界没有先后变化， 任何人都无法用心去改变它， 轮回以身语意造作， 拉卓是自生显现而念诵， 身体不造作是身之拉卓。
English
The wisdom of the earth essence is again obscured, so that it cannot be seen and is abandoned. Thus, since the self-face of awareness abiding in its own place is not seen, one will not encounter one's own nature, the all-creating Bodhicitta, for many eons. It is said that in this way, all Buddhas who are inseparable from Bodhicitta are also abandoned because they cannot be encountered. Fourth, explaining the meaning of the Great Perfection of Naturalness, including its definition, there are three points: If all dharmas are left as they are, it is complete, so do not fabricate with effortful practice of the three doors. The clear state of mind left as it is, is the intention of the unchanging Dharmakaya, so rest in the state of great non-fabricated naturalness. That itself is the wisdom of Suchness, so it is explained from its definition. The first is: O Great Bodhisattva! Like this, with a mind of hope and fear, effort and practice, through the generation and completion stages, etc., in order to equally abide in meaning, gathering the mind inward and meditating on samadhi, that too contradicts the meaning of the non-fabricated reality, so do not meditate like that, but rest in the non-fabricated natural state. Likewise, since all dharmas originally arise from the state of awareness, Bodhicitta, and are already naturally liberated, therefore, since there is no need for acceptance or rejection, or analysis, do not individually analyze and examine the objects of wisdom that arise unceasingly, thus showing that both analysis and meditation are unnecessary. Thus, since there is no need for analytical observation and meditative practice, from the aspect of speech, there is no need to recite the fully complete mantras of the deities, or the essence of the single main deity. From the aspect of body, there is no need to make hand gestures with the hands, and no need for the effort of foot dances and postures, etc. From the aspect of mind, do not meditate on the samadhi of the deities, and do not make any object of the two purposes of radiating and gathering light, thus it is said that all actions of the three doors rest in the effortless, natural state. In "La Dro" it says: In the realm of dharma, there is no before or after change, No one can change it with their mind, Samsara fabricates body, speech, and mind, La Dro is recited by self-arising manifestation, The body's non-fabrication is the La Dro of the body.