English
Showing that it is correct. As the cause for accomplishing its status, the retinue arising from the power of me, the all-maker, shows the vehicles of cause and effect to sentient beings. If these are practiced properly, then after obtaining the status of the supreme Three Jewels, they will become happy and joyful, or will go to a state of happiness and joy. Therefore, after showing that accepting the suffering of abandonment, adoption, diligence, and practice is to be undertaken, it is declared that there is no other supreme bliss other than achieving the fruit through the paths of their respective vehicles. In reality, as it is said in the scriptures, "The Buddha, Dharma, and Sangha all reside in the mind that is inherently complete." Because there are no other Three Jewels other than one's own mind, no effort is needed. But if this is not instructed in this way, but instead various methods such as contemplation and practice are used and practiced, it is shown that there are Three Jewels that can be accomplished through effort. This teaching is merely an expedient, and not the definitive teaching of me, the all-maker, Bodhicitta, which is without any action. Thus it is said. Chapter Title: From the All-Creating King of Bodhicitta, the chapter on there being no path to travel, which is the commentary on the fifty-first chapter. ༈ The second meaning is that the Buddha-nature, which is the basis of original purity, is spontaneously present in itself, transcending abandonment, abiding, diligence, and practice. Therefore, the fifty-second chapter on the nature of inherent perfection and spontaneous presence, which cannot be accomplished by the desire to accomplish action and effort, is divided into two: the doctrine and the explanation. First, because there is no other ultimate goal to be traveled other than abiding in the nature of mind itself, which is originally pure and spontaneously present in the nature of the three bodies, after showing that there is no path to travel, the All-Creating King of Bodhicitta declares that all dharmas do not depend on action and effort, and that the wisdom Dharmakaya, self-born from the nature of mind, is uncompounded. In the realm like space, all dharmas are originally complete in the nature of manifest enlightenment. Therefore, there is no abandoning of what is not desired and accepting of what is desired, etc., and there is no negation or affirmation, and no hope or fear. This is the principle of uncreated equality. Second, the detailed explanation is divided into five: Because there is no action in the Dharma, abandoning attachment and the mind of practice;
Chinese
执著的过患，二无的道理，智慧的差别，一切法皆为自性本觉之智慧。初者有十一：舍弃执着，执着所造之过患，超越因果之方式，希求有无之过患功德，禅修显示为心之染着，显示以成佛不能成就之方式，宣说修成之欲为解脱之障碍，显示无为成佛之意，宣说意离能所之自性，显示彼以何成就之自性，显示无执离舍取之法身。初者：嗟！大菩萨，如是若欲现前成就见、修、行等道，以及身、智等果之诸法，然法界菩提心之界中，如虚空与日轮般，道与果之功德彼等一切，本即无离无合而安住，以希求勤作之分别念如云雾般，反覆遮蔽之故，如是欲求之地，切莫修成，如是说。与彼理相符，全知喜饶二者亦云：自生觉性胜义日，善恶黑白二者云所蔽，取舍勤作执着之风所动摇，乐苦错觉如雨般降临，轮回之种子六道之庄稼生长。如是所说，因此无有希求疑虑取舍，当安住于无为平等性中。甘露精华滴云：自性本有者，不应勤作寻觅，我宣说无希求自安住，金刚萨埵铭记于心，了知自性清净为见，汝莫观视，了知自性清净为修，汝莫修习，了知自性清净为行，汝莫行持，了知自性清净为果，汝莫修成，了知我即三身，汝莫修成三身。如是说。二者：若以执着而欲求贪着之地，若修成之，将如何？如是如因果之小乘
English
The fault of clinging, the reason of non-duality, the distinction of wisdom, all dharmas are shown as the self-nature's innate wisdom. The first has eleven: abandoning clinging, the fault of clinging, the way of transcending cause and effect, the faults and merits of having or not having desires, meditation is shown as attachment to the mind, the way of showing that enlightenment cannot be achieved by becoming a Buddha, explaining the desire to achieve as an obstacle to liberation, showing the intention of unconditioned Buddhahood, explaining the nature of the intention beyond the limits of concepts, showing the nature of how it is accomplished, showing the Dharmakaya free from clinging and abandonment. The first is: O Great Bodhisattva, if you wish to actually accomplish all the dharmas of the path such as view, meditation, and action, and the fruits such as body and wisdom, then in the realm of Dharmadhatu Bodhicitta, like the sky and the sun, all the qualities of the path and the fruit are inherently inseparable and abiding. Because the mind of hope and effort, like a cloud, obscures it again, therefore, do not accomplish such a place of desire. In accordance with that principle, the Omniscient Ga Rab Dorje also said: The self-born awareness, the ultimate sun, is obscured by the clouds of both good and evil, black and white. Agitated by the winds of acceptance and rejection, effort and clinging. The continuous stream of illusory appearances of happiness and suffering falls like rain. The seeds of samsara, the crops of the six realms, grow. As it is said, therefore, without hope or doubt, acceptance or rejection, one should abide in the unconditioned equality. From the Ambrosia Essence Drop: What is inherently present in oneself, one should not strive to seek. I explain the absence of hope, self-abiding. Vajrasattva, keep it in mind. Knowing that self-nature is pure as view, do not look. Knowing that self-nature is pure as meditation, do not meditate. Knowing that self-nature is pure as action, do not act. Knowing that self-nature is pure as fruit, do not accomplish fruit. Knowing that I am the three bodies, do not accomplish the three bodies. As it is said. Second: If one desires and clings to the place of clinging, what will happen if one accomplishes it? Thus, like the lower vehicle of cause and effect,
Chinese
思维修行等以期望和努力的方式来成办所欲之心的，对于道和果的功德，任何都不融入自相续，或者不成就，而是一切都抛弃，如是说。彼中说到：舍弃三毒也舍弃了我，成就五身也舍弃了我，舍弃五毒也舍弃了我，舍弃无明也舍弃了我，成就智慧也舍弃了我，舍弃分别念也舍弃了我，成就法性也舍弃了我，舍弃轮回也舍弃了我，成就涅槃也舍弃了我，舍弃有情也舍弃了我，成就佛陀也舍弃了我，舍弃自他也舍弃了我，成就无我也舍弃了我，成就无方也舍弃了我，舍弃敌友也舍弃了我，成就无二也舍弃了我，成就光明也舍弃了我，以见观察而舍弃法性，以禅定修习而舍弃法性，以行践行而舍弃法性，以守护誓言而舍弃法性，以事业寻觅而舍弃法性，以地道行进而舍弃法性，以果成就而舍弃法性。如是所说，菩提心没有任何舍弃、取受、遮止、成就，所以无论做什么舍弃、取受、遮止、成就，都与无舍弃取受之义相违，因此说那本身就是舍弃。第三是，精华菩提心，本来就安住于现证圆满成佛的自性法身任运大乐的体性中，是自生非造作的，因此超越了因果勤作，所以，如果想要从自心本初成佛之外的果位获得佛陀的果位，就不应以期望和努力来修积善恶取舍等因，因为不认识自心本初成佛，而在其他地方寻找果实是无法找到的。因此，要知道并确信自心是本初的佛陀法身普贤王如来，在这种状态下，不要生起任何期望和努力之心，安住于无分别平等性的自性中，因为本来自己的心性就是自生的智慧，那就是法身普贤王如来。
English
The mind that strives to accomplish desires through hope and effort, such as meditation and practice, does not take any of the qualities of the path and result into one's own being, or does not accomplish them, but abandons everything, so it is said. In that very text, it says: "Even abandoning the three poisons, I abandon myself. Even accomplishing the five bodies, I abandon myself. Even abandoning the five poisons, I abandon myself. Even abandoning ignorance, I abandon myself. Even accomplishing wisdom, I abandon myself. Even abandoning conceptual thoughts, I abandon myself. Even accomplishing the nature of reality, I abandon myself. Even abandoning samsara, I abandon myself. Even accomplishing nirvana, I abandon myself. Even abandoning sentient beings, I abandon myself. Even accomplishing Buddhahood, I abandon myself. Even abandoning self and other, I abandon myself. Even accomplishing selflessness, I abandon myself. Even accomplishing impartiality, I abandon myself. Even abandoning enemies and friends, I abandon myself. Even accomplishing non-duality, I abandon myself. Even accomplishing clarity, I abandon myself. By viewing the view, one abandons the nature of reality. By meditating on meditation, one abandons the nature of reality. By practicing conduct, one abandons the nature of reality. By keeping vows, one abandons the nature of reality. By seeking activity, one abandons the nature of reality. By traversing the grounds and paths, one abandons the nature of reality. By accomplishing the result, one abandons the nature of reality." As it is said, the mind of enlightenment has no abandonment, acceptance, negation, or accomplishment, so whatever abandonment, acceptance, negation, or accomplishment is done, it contradicts the meaning of no abandonment or acceptance, therefore it is said that that itself is abandonment. The third is: This essence, the mind of enlightenment, is inherently present in the nature of the Dharmakaya, the spontaneously accomplished great bliss of perfect enlightenment, and is self-arisen and unconditioned, therefore it is beyond cause and effect and effort. Therefore, if one desires to attain the state of Buddhahood from a result other than the fact that one's own mind is primordially enlightened, one should not strive with hope and effort to accumulate causes such as virtue and vice, acceptance and rejection, because one does not recognize that one's own mind is primordially enlightened, and seeking the result elsewhere is impossible to find. For that reason, one should know and be certain that one's own mind is the primordially enlightened Dharmakaya Kunjed Gyalpo, and in that state, one should not generate any thoughts of hope or effort, but abide in the nature of non-conceptual equality, because inherently one's own mind is the self-arisen wisdom, that itself is the Dharmakaya Kunjed Gyalpo.
Chinese
据说，在自性中成佛的意义得以实现。如《法界宝藏论》中所说： 如此，本初清净的法身， 以无勤作的要点来串习， 本来成佛者也会再次成佛， 这是无上金刚藏的教言。 如是说。 第四，因为这个原因，修持包含希望和努力的禅定，守护誓言，成办事业，修习和行持地道等，无论如何努力，都只会因分别念和勤作的疾病而疲惫不堪。不仅无法获得法性心髓中本自圆满的一切功德，而且就像太阳被云遮蔽一样，执着于因果取舍的念头也会遮蔽和消除功德。 如果想要舍弃轮回，想要成就涅槃等等，没有任何希望和欲望，安住在不做作、自然而放松的状态中，如前所述，由于远离了希望、恐惧和勤作的云翳，自然会获得和接受自性心髓的一切功德。如《拉卓秘密轮》中所说： 任何念头生起，都是自生智慧， 如果想要超越它，那就是勤作的疾病。 自生无欲的法性拉卓， 对此不应希求，不应舍弃。 不应希求来世，远离三时之欲。 远离欲望，安住在无勤的法界中。 如是说。 第五，像这样，如果不了解大圆满的实相，即远离散乱和修习的意义，而修习思维形象等的禅定，就会执着于想要获得如何修习之果的念头。像这样带有欲望的念头，其自性是看待轮回和涅槃的好坏、取舍。因此，它不是法性大平等之实相的真正意义。那么，什么是实相的真正意义呢？那是因为它远离一切戏论的边际，超越了所缘的对境，所以无法用分别念的对境来指示和把握。如《乌龟根本续》中所说： 真如没有形状和颜色。
English
It is said that the meaning of becoming a Buddha in one's own nature is realized. As it is said in the Chöying Dzö (The Treasury of the Dharmadhatu): Thus, the Dharmakaya, pure from the beginning, By familiarizing oneself with the key point of effortless exertion, Even a Buddha from the beginning will become a Buddha again; This is the teaching of the supreme Vajra Essence. As it is said. Fourth, for that reason, meditating on samadhi with hope and effort, keeping vows, accomplishing activities, practicing the stages and paths, etc., no matter how hard one tries, one will only be exhausted by the disease of conceptual thought and effort. Not only will one not attain all the qualities that are inherently complete in the expanse of the essence of reality, but just as the sun is obscured by clouds, the mind that clings to accepting and rejecting cause and effect will also obscure and eliminate them. If one wishes to abandon samsara and attain nirvana, etc., without any hope or desire, and abides in a natural and relaxed state without contrivance, as mentioned before, by being free from the clouds of hope, fear, and effort, one will naturally receive and attain all the qualities of one's own abiding essence. As it is said in the La Zlö Secret Wheel: Whatever thought arises, is self-arisen wisdom, If you want more than that, it is the disease of effort. The self-arisen, desireless La Zlö of Dharma, One should not desire this, one should not abandon it. One should not desire the future, free from the desire of the three times. Free from desire, one abides in the effortless space. As it is said. Fifth, in this way, if one does not understand the meaning of the Great Perfection's state of being, which is free from distraction and meditation, and meditates on samadhi with mental images, etc., one will cling to the mind that desires to attain the fruit of how to meditate. Such a mind with desire is by nature looking at the good and bad, accepting and rejecting, of samsara and nirvana. Therefore, it is not the true meaning of the state of being of the Great Equality of Dharmata. So, what is the true meaning of the state of being? It is because it is free from all extremes of elaboration and transcends the object of focus, so it cannot be shown and grasped as an object of conceptual thought. As it is said in the Root Tantra of the Turtle: Suchness has no shape or color.