Chinese
对于现在的意义，根本没有教导，这超越了边际。超越思维的意义是佛陀自己的意念。像这样的教导，佛陀自己也没有。同样，对于那个，言说表达是无边际的。如是说。 第六，像这样，下乘的行者们，通过修习禅定等努力所做的所有行为。因为心性本自成佛，所以不通过因果的取舍来寻求，而是想要首先成就本自任运成就的意义。然而，不寻求的任运成就的自性，自生智慧。不是通过作为而产生的，为什么呢？因为是不作而本自任运成就的缘故。心髓意义续中说：三时无有聚散，觉性的宝藏。不作任运成就，故不可寻。断绝执著的念头，故无有散乱。自生唯一，而相状无数。无二的明点中安住，故不可行。利他之心显现于心中，故已完成作为。无余任运成就，故不修成果。无生本自清净，故不净除障碍。不作自性圆满的事业。仅此证悟，故一切成就，一切圆满。大圆满明点安住于一处而宣说。如是说，因为是不寻求而本自任运成就的缘故，所以成就为远离一切作为。 第七，像这样，心性自生智慧，本自不寻求任运成就的方式存在，如果想要获得除此之外的果，而努力作为，那么除了完全舍弃自住心髓的功德之外，别无其他。因此，对于如实成就法性大圆满的意义来说，是最大的障碍。并且，积累包含希望、愿望、否定和肯定的禅定修习的习气，会投生到更高的境界，而无法见到普贤菩提心的自面。如何呢？不领悟的专注一境的禅定修习的习气。不是觉性自住的禅定，而是阻断流动散乱的念头，仅仅是专注于一境。像这样，因为专注于一境，所以从根本上舍弃了无作大乐的意义。
English
Regarding the meaning of the present, there is fundamentally no teaching, this transcends limits. The meaning beyond thought is the intention of the Buddha himself. Such teachings are not given even by the Buddha himself. Likewise, for that, speech and expression are without limit. As it is said. Sixth, like this, all the actions done by the practitioners of the lower vehicles, such as meditating on samadhi, etc. Because the nature of mind is inherently enlightened, without seeking through the acceptance and rejection of cause and effect, they want to first accomplish the meaning of spontaneous accomplishment. However, the nature of spontaneous accomplishment without seeking, the self-arisen wisdom. It is not produced through action, why? Because it is spontaneously accomplished without action. In the Essence Meaning Tantra it says: The treasure of awareness, without gathering or scattering in the three times. Unfabricated, spontaneously accomplished, therefore cannot be sought. Cutting off the thoughts of attachment, therefore there is no distraction. Self-arisen and unique, yet with countless aspects. Abiding in the non-dual bindu, therefore cannot be traversed. The benefit of beings is clear in the mind, therefore the action is completed. Completely spontaneously accomplished, therefore no result is cultivated. Unborn, primordially pure, therefore obscurations are not purified. In the activity of the unmade, naturally perfect. By realizing this alone, all is accomplished, all is perfected. The Great Perfection bindu is said to abide in one place. As it is said, because it is spontaneously accomplished without seeking, therefore it is accomplished as being free from all actions. Seventh, like this, the mind itself, self-arisen wisdom, exists in the way of spontaneous accomplishment without seeking from the beginning, if one wants to obtain a result other than that, and makes effort, then there is nothing other than completely abandoning all the qualities of the self-abiding essence. Therefore, for the meaning of the Great Perfection of the nature of reality to be accomplished as it is, it is the greatest obstacle. And, accumulating the habit of meditating on samadhi with hope, desire, negation, and affirmation, will cause one to be reborn in higher realms, but one will not see the self-face of Samantabhadra's bodhicitta. How is it? The habit of meditating on single-pointed samadhi without realization. It is not the samadhi of the self-abiding awareness, but it is merely blocking the flowing and distracting thoughts, and focusing on one point. Like this, because one focuses on one point, one abandons the meaning of effortless great bliss from the root.
Chinese
不做任何诸如希望、恐惧、舍弃、取舍等，不将心专注于目标，而是任其自然，不特意否定、不观察对境、不随之而行，不做任何这些，那么就能自然获得并成就远离一切勤作之病的法身，一切安乐的来源。因此，对于轮回涅槃的一切法，不作任何否定、肯定和努力，而是安住于未加改造的如是自性中。如《十经》所说：所有思虑的智慧，未曾超越勤作修持，舍弃大乐。在此超越勤作修持之地，不谬误地进入正道后，于确信显现之时，安住于有待之法而勤作，因此称为舍弃大乐。大圆满的禅定，是超越勤作修持的大乐。第八，因此，法性心髓的智慧，如其自性般安住，不以分别念作任何改造，这就是一切佛陀不变自生的意趣，与虚空边际相同。如云：诸佛无有改造，任何改造皆为正直之语。无改智慧心髓，被认为是殊胜确定的语言。第九，因此，对于法性未加改造的实相，觉性自生的智慧，没有任何刺痛的感受，安住于大乐或极乐的自性中，除了法身离戏的智慧之外，心所希求并接受的对境，以及对境生起分别和执着的有境之心，又怎么会有二元对立呢？因为一切法本来就远离生灭。因此，显现为对境的一切，本来就是大空性，不住于任何戏论的边际。对于此，有境的能取所取之分别念，也没有任何目标。如是，有境之心不对任何事物进行分别，对于此，没有任何一心执持、禅定修习等希望、恐惧、舍弃、取舍的执着，即远离对境和心识二元对立，仅仅是法性如实性的彻底显现。如是证悟的瑜伽
English
Without doing anything such as hope, fear, abandoning, or adopting, and without fixating the mind on an object, but letting it be in its natural state, without deliberately negating, observing the object, or following it, if you do none of these, then you will naturally obtain and accomplish the Dharmakaya, which is free from all the sickness of effort, the source of all bliss. Therefore, without any negation, affirmation, or effort towards all phenomena of samsara and nirvana, but abiding in the unaltered, as-it-is nature. As stated in the "Ten Sutras": All wisdom of thought, has not surpassed effort and practice, abandoning great bliss. In this place beyond effort and practice, even after entering the correct path without error, at the time when conviction manifests, abiding in dependent dharma and striving, therefore it is called abandoning great bliss. The meditation of the Great Perfection is the great bliss that transcends effort and practice. Eighth, therefore, that wisdom of the essence of Dharmata, abiding in its natural state as it is, without any alteration by conceptual mind, is the single, unchanging, self-arisen intention of all Buddhas, equal to the limit of space. As it is said: Buddhas have no alteration, any alteration is a straight word. The unaltered wisdom essence is considered the supreme definitive language. Ninth, therefore, for the unaltered state of Dharmata, the self-arisen wisdom of awareness, there is no sensation of stinging pain, abiding in the nature of great bliss or supreme bliss, apart from the wisdom of the Dharmakaya free from elaboration. How could there be duality between the object that the mind desires and accepts, and the subject's mind that conceptualizes and grasps that object? Because all phenomena are originally free from arising and ceasing. Therefore, all that appears as objects is originally the great emptiness, not abiding in any extreme of elaboration. For this, there is no object for the conceptual mind of subject-object duality. Thus, the subject's mind does not conceptualize anything, and for this, there is no clinging to one-pointedness of mind, meditation practice, or any clinging to hope, fear, abandonment, or adoption, that is, being free from the duality of object and mind, it is merely the complete manifestation of the Dharmata, the suchness. The yogi who realizes this
Chinese
因此，在安乐中，无论显现什么，都作为法性的游戏而显现，因此，没有座间和座后或者入定和出定的区别，据说日夜都在法性平等大展的境界中度过。第十，像这样的心性自生智慧，无论作为境还是有境都不成立，法性意义的实相心髓，自生智慧，本来是成佛的自性。那么，以什么样的方式才能成就呢？不是通过下乘的断除、遮止、修习、转变等任何方式来成就，而是因为没有丝毫的希望和恐惧以及欲望而获得的，因此，教导说不要有任何的希望和恐惧以及勤作。如龙钦饶降所说：无生灭的觉性，以任何方式显现都是广大周遍。因为广大周遍，所以没有边际。因为没有堕入任何一方，谁用什么来利益谁呢？谁用什么给谁带来损害呢？谁造作原因和结果呢？因为没有先后，所以没有因果。因为没有因果，所以没有轮回和涅槃。因为没有轮回和涅槃，所以没有菩提。对于它，想要什么果呢？是背离了真实义。如是说。第十一，像这样，对于境和有境、好坏、取舍等任何事物，都远离一切执着，因此，远离散乱和禅修二者的无造作自然大定的境界，就像水中的湿性一样，本来就和心性无二无别的自性，会显现证悟。像这样的禅定，就像没有分别念的执着一样，因为和法性心髓的意义无二无别，所以不舍弃如实之义而执持，因此是无执之执，被称为一切执着之最胜。然而，能取所取轮回的一切法，本来就在俱生智空无生的大空性中解脱了，身和智慧等涅槃的一切法，不需寻找本来就任运成就了。因此，不要以希望、恐惧、勤作的方式，将禅定放在所缘境上，或者专注于一处等方式来思虑，在远离能修所修之心的同时，证悟法性。
English
Therefore, in ease, whatever arises, arises as the play of dharmata, so there is no distinction between sessions and intervals, or between meditative equipoise and post-meditation. It is said that day and night are spent in the state of the great expanse of equality of dharmata. Tenth, such self-arisen wisdom of mind-essence, whether as object or subject, does not exist in any way. The heart essence of the reality of dharmata, self-arisen wisdom, is inherently of the nature of enlightenment. So, in what way will it be accomplished? It is not accomplished by any means such as abandonment, prevention, training, transformation, etc. of the lower vehicles, but it is obtained by the absence of even a particle of hope, fear, and desire. Therefore, it is taught not to do anything with hope, fear, and effort. As Longchen Rabjam said: That awareness without arising or ceasing, is vast and pervasive by appearing in any way. Because it is vast and pervasive, there is no limit. Because there is no falling into any side, who benefits whom with what? Who brings harm to whom with what? Who creates cause and effect? Because there is no before or after, there is no cause and effect. Because there is no cause and effect, there is no samsara and nirvana. Because there is no samsara and nirvana, there is no enlightenment. For that, what fruit do you want? It turns its back on the true meaning. As it is said. Eleventh, in this way, being free from all clinging to objects and subjects, good and bad, acceptance and rejection, etc., that which is free from both distraction and meditation, the great un fabricated natural state of samadhi, which is inherently inseparable from the mind-essence like moisture in water, will be manifestly accomplished. Such samadhi, just as there is no grasping of conceptual mind, is inseparable from the meaning of the heart essence of dharmata, so it does not abandon the meaning of reality but holds it, therefore it is the grasping of non-grasping, and is called the supreme of all grasping. However, all phenomena of samsara of grasper and grasped are already liberated in the expanse of the empty unbornness of all-knowingness, and all phenomena of nirvana such as body and wisdom are spontaneously accomplished without searching. Therefore, do not contemplate in the manner of placing that samadhi on the object of focus or concentrating on one point, etc., through hope, fear, and effort, and while being free from the mind of meditator and meditation, realize dharmata.
Chinese
从（这种）状态中不退失，这被认为是三摩地成就之王或至高者。如龙钦巴尊者所说：不缘不求即是如来藏，如果除此之外没有其他改变，就不会被执着和贪恋的过失所染污。因为在自己的神圣觉性中，没有可以施加影响的对象，所以不会产生贪恋和憎恨两种心念。因为远离了思虑的境地，所以没有修与不修。因此，不会从证悟的境界中退失。如是说。第二，执着二元的过失有三种：以多种方法修持，却不能证悟实相的过失；执着轮回和涅槃的取舍，不能证悟真实意义的过失；将乐和苦视为取舍，不能证悟心性的过失。第一种是：唉！大菩萨，通过修持观修和誓言等在道上修学的各种方法，法性大圆满的实相，自生智慧的唯一离戏之义并不清晰，反而被遮蔽。因此，对于清晰且稳固地显现有相和无相之义的三摩地，如果修持它，也不会有不依赖大圆满作为的自住大三摩地。第二种是：如此，轮回和涅槃的一切法在法性如来藏中没有差别，是同一自性。然而，将佛和众生、善和恶分为二，并且想要从众生相续的心性自生智慧之外获得一个佛，这也不能证悟轮回和涅槃平等性的自性，法性真实之义，因此被称为是大圆满道上的障碍。第三种是：如此，在法性如来藏的境界中，显现为乐和苦的一切都是心性唯一的游舞，因此超越了善恶取舍。然而，在下乘中，没有如此证悟，而是将乐和苦分为善恶二者，并且预言要接受乐及其一切因果，抛弃苦及其因罪恶，