Chinese
并且，为了显现报身，有无处不在的禅定等等；从内部显现化身的道路，是因之禅定。三身之道，通过反复习惯于普遍知名的道路来修行，自生智慧的本质，法性远离戏论之义。对于亲近和修持二者，又各自细分为因果二者的亲近修持四支的行进，因为安住于希求的努力中，所以没有到达超越勤作修持的境地，因此大圆满之道显示了歧途。第三，对于不需行进，任运成就之义的教导有三：心性离戏之状态中，三身任运成就而住之方式；三世诸佛的住处；彼即是三世诸佛之方式。第一，如是因果之下的乘，所有以勤作修持来行进道路，都显示为歧途，那么大圆满自己的道路是怎样的呢？如此，自己的心性，远离常断、有无等一切戏论之边，这即是法界之自性。因此，在如此离戏法界的虚空中，一切三身之佛，本来无需寻觅，任运成就而住。除此之外，没有可以行进的果位成佛之处，因此教导说不要在道路上行进。三身安住于心之方式。《宝藏幻钥》中说：不动的自性安住是法身，光明而无分别念是报身，获得心的自在，能随意转变，那是大悲化身。如是说。第二，莲花生大师说：现在的觉性就是它，对于此有什么不了解的呢？如是说，如同自己的心性，自生智慧，此即是对一切有情本来无需修持而周遍一切，如虚空般明朗，在那里，三世诸佛都在无别的意界中，以一之体性而安住，因此，因为无法从其他地方获得佛陀，所以说不要在道路上行进。
English
And, in order to manifest the Sambhogakaya, there are omnipresent samadhis, etc.; the path to manifest the Nirmanakaya from within is the causal samadhi. The path of the three kayas, through repeatedly habituating oneself to the universally known path, the essence of self-arisen wisdom, the meaning of the nature of reality free from elaboration. For the two, approach and accomplishment, each is further divided into the two of cause and effect, the progression of the four branches of approach and accomplishment, because it abides in the effort of seeking, therefore it does not reach the state beyond effort and accomplishment, therefore the path of Dzogchen shows the wrong path. Third, there are three instructions on the meaning of non-progression and spontaneous accomplishment: how the three kayas spontaneously abide in the state of mind itself free from elaboration; the abode of the Buddhas of the three times; that itself is the way of the Buddhas of the three times. First, thus, the lower vehicles of cause and effect, all progress on the path by means of effort and accomplishment are shown as wrong paths, so what is the path of Dzogchen itself? Thus, one's own mind itself is free from all extremes of elaboration such as permanence and annihilation, existence and non-existence, this is the very nature of the Dharmadhatu. Therefore, in such a space of the Dharmadhatu free from elaboration, all the Buddhas of the three kayas spontaneously abide without having to be sought from the beginning. Apart from that, there is no place to go to the fruit of Buddhahood, therefore it is taught not to go on the path. The way the three bodies abide in the mind. The Treasure Key says: The unchanging nature abides as the Dharmakaya, clear and without conceptual thought is the Sambhogakaya, having obtained mastery over the mind, being able to transform it at will, that is the compassionate Nirmanakaya. Thus it is said. Second, Guru Rinpoche said: This present awareness is it, what is there that is not understood about this? As it is said, like one's own mind, self-arisen wisdom, this is what pervades all sentient beings without having to be cultivated from the beginning, and is as clear as the sky, there, all the Buddhas of the three times abide in the inseparable realm of intention, in the nature of one, therefore, because the Buddha cannot be obtained from elsewhere, it is said not to go on the path.
Chinese
此外，仅仅是由于所化众生的显现，才安立为三时佛。实际上，所有佛都是不可分割的，因为它们是完全分开的，所以无法安立三时的差别，而是处于无菩提亦无非菩提的唯一心性之中。已经阐明，此菩提心处于四时平等的大状态中，恒常遍在，且远离变迁。如前所说：‘过去和未来，以及现在，三时没有差别。因为菩提心安住，心性遍及三时。’第三，经中说，一切三时佛都安住于如虚空般的心性之中，这也不是所安住者和安住处是不同的，而是自己的心性，自生光明智慧，远离一切取舍、扬弃和修证，处于未作修饰的法性本然状态中。一切三时佛都以无二元、本自圆满的方式，本自任运成就。如《牟提伽璎珞》中所说：‘如果知道有情自身的意义，甚至不需要寻找佛。’正如所说的那样，因此不需要在道上行进的任何努力，所以告诫不要行进。第四，关于不行进的意义，行进的过患有二：心性远离戏论，因此行进无法到达的过患；以及以可寻找的六种基础努力寻找的过患。第一，如果如上所述，自己的心性是自生智慧，本来成佛，自成基础之佛，如果因为认识或不认识到这一点，而依赖于作为和努力，在道上行进，那么就没有到达果位佛地的时候。同样，也无法获得比这无分别自生智慧，无有遮蔽而显现的光明更殊胜的证悟智慧，因为三时诸佛也没有说找到比这心性自明智慧更殊胜的智慧。因此，在道上行进无法到达佛地，而是成
English
Furthermore, it is only due to the appearance to those to be trained that the Buddhas of the three times are posited. In reality, all Buddhas are indivisible, because they are completely separate, so the distinction of the three times cannot be established, but rather they abide in the nature of one mind of neither enlightenment nor non-enlightenment. It has been explained that this mind of enlightenment abides in the great state of equality of the four times, constantly pervading and free from change. As it was said before: 'Past and future, and the present, there is no distinction of the three times. Because the mind of enlightenment abides, the mind itself pervades the three times.' Thirdly, it is said that all the Buddhas of the three times abide and dwell in the expanse of mind itself, which is like the sky, but this is not to say that the abode and the abider are different, but rather that one's own mind itself is self-born, clear light wisdom, free from all acceptance and rejection, abandonment and accomplishment, and abides in the uncorrected, natural state of Dharma. All the Buddhas of the three times are spontaneously accomplished from the beginning in the manner of non-duality and primordial perfection. As it is said in the Garland of Pearls: 'If you know the meaning of sentient beings themselves, you will not even need to seek the Buddhas themselves.' As it is said, therefore there is no need for any effort to travel on the path, so it is advised not to travel. Fourthly, regarding the meaning of non-travel, there are two faults of traveling: the fault that the mind itself is free from elaboration, so traveling cannot reach; and the fault of striving and searching with the six bases that can be sought. Firstly, if, as explained above, one's own mind itself is self-born wisdom, originally enlightened, spontaneously accomplished, the Buddha of the basis, other than this, there is no Buddha of the three bodies and three times to be sought, if one relies on action and effort and travels on the path due to knowing or not knowing this, then there is no time to reach the ground of the fruition Buddha. Similarly, there is also no time to obtain a more special wisdom of realization than this non-conceptual, self-born wisdom, which is unobscured and clearly manifest, because even the victorious ones of the three times have not said to have found a wisdom more special than this self-knowing wisdom of the mind itself. Therefore, traveling on the path does not reach the ground of the Buddha, but rather becomes
Chinese
因为所谓的“地”并非存在于自心离于分别之外的地方。如果通过希望、疑虑、努力和实践来行进，反而会使分别念更加增长，因此无法到达自心离于分别的地步。如《梵天增长续》中所说：“除了菩提心之外，没有佛和众生。在一切佛中，心性最为殊胜。心性未经造作，离于努力。离于努力者，无可改造。”就像这样。第二点是，如此心性，是自生智慧，离于一切改造。如果像下乘者一样，为了确定见解的意义而毫不散乱地专注于禅定，因为心没有离开所缘的目标，所以安住于与三摩地的境相合，也就是安住于共同的执心三摩地的所缘境，并且伴随着希望、疑虑、努力和实践的心。因此，如此的三摩地，与离于一切希望、疑虑、目标和执着的平等性大乐，无分别法身的意趣相违背。同样，如果不明白心性超越了守护和限制，执着于取舍的相，以守护誓言的努力来像守护自己的生命一样守护，即使安住于不使之衰损的执着中，因为伴随着不使之衰损的执着，所以与没有取舍分别的法性大平等性相违背。如果不明白法性菩提心的自性中，一切事业本来就是不求自成的，为了通过行为、作用、努力和实践来寻求事业的成就而修持禅定，也因为伴随着希望事业成就等的分别念。因此，如此的禅定本身就与无分别平等性的意义相违背。如果不明白心髓菩提心的地是不可修习的，为了通过在地上修习行进而安住于果位佛的地位而专注于禅定，也因为伴随着执着于修习行进的努力的分别念，所以为了通过在地上修习而如实成就，而修持禅定也是一种分别。
English
Because the so-called "ground" does not exist elsewhere than in one's own mind, which is free from conceptualization. If one proceeds through hope, doubt, effort, and practice, conceptualization will only increase, thus one will not reach the state of one's own mind free from conceptualization. As stated in the Tantra of Brahma's Increase: "Apart from the mind of enlightenment, there are neither Buddhas nor sentient beings. Among all Buddhas, the nature of mind is most praised. The nature of mind is unmade, free from effort. That which is free from effort cannot be altered." Like that. Secondly, in this way, the nature of mind, the self-arisen wisdom, is free from all alteration. If, like those of the lower vehicles, one meditates by single-pointedly abiding without distraction on the meaning of establishing the view, because the mind does not separate from the object of focus, it abides in the object of meditation that meets with the state of samadhi, that is, it abides in the object of meditation of common mind-holding samadhi, and is accompanied by thoughts of hope, doubt, effort, and practice. Therefore, such a samadhi is separate from the great bliss of equality, which is free from all thoughts of hope, doubt, object, and attachment, and does not meet with the intention of the non-conceptual Dharmakaya. Similarly, if one does not understand that the nature of mind transcends protection and restriction, and clings to the characteristics of abandoning and adopting, and abides in guarding the vows like guarding one's own life with the effort of guarding the vows, even if one abides in the attachment of not letting it diminish, because it is accompanied by the thought of not letting it diminish, it is separate from the great equality of the nature of reality, which is without thoughts of abandoning and adopting. If one does not understand that in the essence of the nature of reality, the mind of enlightenment, all activities are spontaneously accomplished without seeking, and one meditates on samadhi in order to accomplish activities through actions, efforts, and practices, it is also because it is accompanied by thoughts such as hoping for the accomplishment of activities. Therefore, such a samadhi itself is separate from the meaning of non-conceptual equality. If one does not understand that the ground of the heart essence, the mind of enlightenment, is not to be practiced, and one focuses on samadhi in order to abide in the state of the fruition of Buddhahood by practicing and progressing on the ground, it is also because it is accompanied by the conceptualization of clinging to the effort of practicing and progressing, so meditating on samadhi in order to become proficient in practicing on the ground is also a conceptualization.
Chinese
远离了无有平等性的意义。一切法的法性，如实性，原本就远离了戏论，超离了分别的境界。为了通过考察和分析，使具有能知的心识的境界中，法性能够显现，而修习具有分别和考察的等持，也是因为没有脱离对等持的境界中法性显现的期望等分别念，所以被说成是具有远离无分别平等性意义的过失。证悟法性的有境，自生智慧的心性，也是原本无有遮蔽，显现的自生无为法。如《婆罗门兴盛续》中说：谛听，聚集于我的眷属。觉性无思无言而明。不分别，无思状态中明。觉性无有分别执着而明。不涉入思虑，正直而明。觉性无有目标指向而明。不分别，于平等状态中明。觉性无有勤作寻觅而明。如以上所说，原本无有明暗、迁变，安住于自明无作大之中，无法从中剥离。如果不这样认识，反而通过因果、勤作修习的方式，为了使自生觉性的智慧显现，而特意专注于此，修习专注的等持，无论自生智慧看起来多么显现，实际上，只要存在着对明与不明的执着，就无法超越分别念。因此，这样的等持，与不分别的自性，觉性自生智慧，不依赖因缘勤作，原本自性光明，未成为戏论的行境，不可言说，超离心识的意义相违背。第五，重复中有三：以明亮专注的等持，不能见到无二的意义，执取此等持会导致投生色界；无二自住的意境超越了业和习气，因此脱离了能修所修；由于没有可获得的果，所以说成是仅仅是名义上的佛。第一，喂！大心菩萨谛听！像前面所说的那样，依赖因果勤作。