English
It is apart from the meaning of non-duality. The suchness, the dharma-nature of all dharmas, is primordially free from elaboration and transcends the realm of conceptualization. Even the practice of meditative stabilization with conceptualization and analysis, in order to make the dharma-nature manifest in the realm of the knowing mind through investigation and analysis, is said to be flawed because it is not free from conceptualizations such as the hope for the dharma-nature to be clear in the realm of meditative stabilization, and thus it is apart from the meaning of non-conceptual equality. The knowing mind that realizes the dharma-nature, the self-arisen wisdom of mind itself, is also the uncompounded self-arisen one that is primordially clear, without obscuration. As it says in the "Brahmin Flourishing Tantra": Listen, assembly gathered to me! Awareness is clear, without thought or speech. Non-conceptual, clear in a state without thought. Awareness is clear, without grasping at concepts. Without entering thought, clear and straight. Awareness is clear, without aiming at anything. Non-conceptual, clear in a state of equality. Awareness is clear, without effort or search. As taught by these and other statements, it abides primordially without clarity or dimness, change or alteration, as the great self-illuminating, uncreated state, from which nothing can be extracted. If one does not realize this, but instead, through the path of cause and effect, effort and accomplishment, deliberately focuses on making the self-arisen wisdom of awareness manifest, and practices one-pointed meditative stabilization, even if the self-arisen wisdom seems to become clear, in reality, as long as there is an apprehension of clarity and non-clarity, it does not transcend conceptual thought. Therefore, such meditative stabilization is said to be contrary to the meaning of the non-conceptual nature, the self-arisen wisdom of awareness, which is independent of causes, conditions, and effort, and which is primordially self-luminous, not an object of elaboration, inexpressible, and beyond the mind. Fifth, repetition has three aspects: the one-pointed meditative stabilization of clarity does not see the meaning of non-duality, and grasping at it with the mind is taught as the karma for being born in the form realm; the intention of non-dual self-abiding transcends karma and habitual tendencies, and therefore is taught as being free from what is to be accomplished and the means of accomplishing it; because there is no fruit to be obtained, it is taught as being merely a name for buddhahood. First: O great-hearted bodhisattva, listen! As explained above, relying on cause and effect, effort and accomplishment.
Chinese
即使以想要获得安乐果的意乐，专注于所缘的共同住心之三摩地修习得如何清晰稳固，伴随希望和努力的三摩地，也不会成就希求和希望获得的自生无漏之安乐，而是通过阻止分别念的流动，仅仅是不作任何思虑的三摩地的习气纯熟，只能成就无欲的有寂之乐，转生于色界的业。因此，会变成大圆满的歧途，所以说不要以那样的希望之心修习三摩地等任何修行，因为那里面说到：贪欲的三摩地的习气，习气即是执持心，执持会舍弃安乐，不执持则获得一切安乐，如是之自性。不住者无有对境，不思者无有三摩地，无有之义乃精要，无欲而得之。如是无有造作，乃诸佛之密意。除了大乐之外，哪里有贪欲和执持？谁若无有执持贪恋，彼乃执持三摩地之殊胜者。因为一切执持本已成就，故放下不思乃成就之王。如是说。第二，那么三世诸佛的密意，自生无漏的大乐，以何种方式才能获得呢？如此，从本初就远离一切造作，不舍弃轮回而从一开始就清净，不修证涅槃而任运成就的法身大乐，对于希望、恐惧、取舍等任何事物都不作思虑，安住于一无所求的无造作平等性之中，如此才能获得。所以，现在不要修习专注于一境的三摩地，而是安住于远离希望、恐惧、取舍的状态中。如果这样做，就不会积累转生于色界等处的因——三摩地的习气，因此转生于上界的因空无，自生的智慧，无造作的自然心性显现，不会被罪业所控制，因此不会在三界轮回中
English
Even if the Samadhi of merely maintaining a common state of mind, focused on an object with the intention of wanting to attain the fruit of happiness, is cultivated to be clear and stable, that Samadhi accompanied by hope and effort will not accomplish the self-arisen, undefiled bliss that is desired and hoped for. Instead, by blocking the flow of discursive thoughts, the habit of the Samadhi of merely not thinking anything will only accomplish the karma of being born in the form realm, the bliss of existence without desire. Therefore, it will become a wrong path of Dzogchen. It is said that one should not cultivate Samadhi with such a mind of hope and desire, or do any practice, because it says there: "The habit of Samadhi of desire, that habit is mind-holding. Holding abandons happiness, non-holding takes all happiness, such is its nature. For the non-abiding, there is no object. For the non-thinking, there is no Samadhi. That essence of meaning of non-existence is attained without desire. Such is without fabrication, the single intention of all Buddhas. Apart from great bliss, where is desire and holding? Whoever has no holding and attachment, that is the supreme holder of Samadhi. Since all holding is already accomplished from the beginning, letting go, not thinking, is the king of accomplishment." So it is said. Secondly, how then can one attain the great bliss of self-arisen, undefiled, which is the intention of the Buddhas of the three times? Like this, since from the beginning it is free from all effort, without abandoning samsara, it is pure from the beginning, and without accomplishing nirvana, the spontaneously accomplished Dharmakaya great bliss does not think about anything such as hope, fear, acceptance, or rejection. By abiding in the state of uncorrected equality, without desiring anything, one obtains and acquires it. Therefore, from now on, do not cultivate Samadhi with a single-pointed mind, but abide in a state free from hope, fear, acceptance, and rejection. If you do so, you will not accumulate the habit of Samadhi, which is the cause of being born in the form realm and other realms, so the cause of being born in higher realms is empty. The self-arisen wisdom, the uncorrected natural state of mind, will manifest, and you will not be controlled by sinful actions, so you will not be in the three realms of samsara.
Chinese
也远离了出生的原因。第三，在《深奥究竟》中说：“法身不是从别处可以找到的，如果想证悟，就在自己的心中寻找。”正如所说，自己的心性，这自生的智慧，本来就是法身的精华，或者说一切法的精华，是不造作的法身，因此，从别处寻找这个精华是不会成功的。因为它本来就存在于自己的自性中，所以会成功，因为它本来就是这样成就的。因此，因为它远离了希望、怀疑和努力才能成就和获得的事物，所以，所要成就的事物，仅仅是名为“佛”的名称，也只是假立的，实际上并不存在。第六，以不了义经不理解究竟密意分为两种：以果位显示为可获得的，这是不了义经的显示；以三身显示三宝和轮回的取舍为自相，这是运用不了义经，远离了普作王（昆吉埃）的意义。第一种是：像这样，在胜义谛的意义或真如中，佛也只是一个名称而已，实际上并不存在。为什么呢？因为无明从来没有在基础上存在过，所以没有从无明的睡眠中醒来。心性自生的智慧本来就远离了收放，是自生的不造作，所以没有现在才使智慧增长的说法，因此只是假立名称而已。因此，像这样施设佛的名称，并不是如实显示大圆满的离勤状态的决定之经，而是三身导师们为了引导没有如实证悟阿底大圆满的根器不成熟的众生，而逐渐引导他们走上道路的不了义经。第二种是：此外，从普作王我这里出生的导师三身，为了引导眷属的所化众生而宣说的不了义经是：像这样，具有经和证悟自性的法和义二者任运成就的佛，以及具有种性和解脱二者的僧伽三宝，显示和施设为存在于自己的心性之外，并且说这些超越了三有，境
English
It is also free from the cause of birth. Third, in the "Profound Consummation," it says, "This Dharmakaya cannot be found elsewhere; if you wish to realize it, seek it in your own mind." As it is said, one's own mind, this self-born wisdom, is inherently the essence of the Dharmakaya, or the essence of all dharmas, the unconditioned Dharmakaya. Therefore, seeking this essence elsewhere will not succeed. Because it inherently exists in one's own nature, it will succeed, for it is inherently accomplished in that way. Therefore, because it is free from all things that are accomplished and obtained through hope, doubt, and effort, the thing to be accomplished, even the mere name of "Buddha," is only nominal and does not exist in reality. Sixth, not understanding the ultimate meaning through provisional teachings is twofold: showing the fruit as something to be obtained is showing provisional teachings; showing the Three Jewels and the acceptance and rejection of samsara as their own characteristics by showing the Three Kayas is using provisional teachings, which is far from the meaning of the All-Creating King (Kunjed Gyalpo). The first is: Like this, in the meaning of the ultimate reality or Suchness, even the Buddha is just a name and does not exist in reality. Why? Because ignorance has never existed on the ground, so there is no awakening from the sleep of ignorance. The self-born wisdom of mind itself is inherently free from contraction and expansion, is self-born and unconditioned, so there is no saying that wisdom is now being increased, therefore it is only nominally designated. Therefore, designating the name of Buddha in this way is not a definitive scripture that truly shows the effortless state of the Great Perfection, but rather a provisional scripture spoken by the teachers of the Three Kayas to gradually guide those disciples who do not have the fortune to truly realize Ati Dzogchen, gradually leading them onto the path. The second is: Furthermore, the provisional teachings spoken by the teacher, the Three Kayas, who arose from the All-Creating King, to guide the disciples of the retinue are: Like this, the Buddha, who possesses the Dharma and meaning, both spontaneously accomplished, with the nature of scripture and realization, and the Sangha, the Three Jewels, possessing both lineage and liberation, are shown and designated as existing outside of one's own mind, and it is said that these transcend the three realms of existence, and the field
Chinese
显示这是正确的。作为实现其地位的原因，从我，一切造者的能力中产生的眷属，向众生展示因果的乘，如果如法修持这些，那么获得殊胜三宝的地位后，将变得安乐幸福，或到达安乐幸福的境地。因此，在显示接受断除、取舍、勤奋和修持的痛苦之后，宣称除了通过各自的乘的道路来成就果位之外，没有其他无上的安乐。实际上，如经中所说：“佛、法、僧，皆存在于本自圆满的心中。”因为除了自己的心之外，没有其他的三宝，所以不需要任何努力。但如果没有这样指示，而是运用和修持观修等各种方法，就显示存在一个通过努力才能成就的三宝，这个教证仅仅是方便之说，而不是没有任何作为的，一切造者菩提心的真实教证。如是说。章节名称：从菩提心一切造王中，没有道路可行的章节，即第五十一章节的注释。༈ 第二个意义是，本来清净之基的佛陀自性本自具足，超越了舍弃、安住、勤奋和修持。因此，不能通过想要成就的作为和努力来成就的，本性本自圆满、本自具足的第五十二章分为二：教义和解释。第一，因为除了安住于心性本来清净、三身本自具足的自性之外，没有其他可行的终极目标，所以在显示没有道路可行之后，菩提心一切造王宣说，一切法不依赖于作为和努力，心性自生的智慧法身，是不作的，在如虚空般的界中，一切法本来就是显现成佛的自性圆满，因此，没有舍弃不想要的和接受想要的等等，没有任何否定和肯定，以及希望和恐惧，这是不造作的平等性之理。第二，详细解释分为五：因为法没有作为，所以舍弃执着和修持之心；二