English
That which does not degenerate from that state is said to be the king of samadhi accomplishment or the supreme. As Longchenpa said: Not focusing, not seeking is Suchness. If it does not change from that, then it is not tainted by the fault of clinging and attachment. Because in one's own sacred awareness, there is no object to be fixated upon, the mind of attachment and hatred does not arise. Because it is free from the realm of thought, there is no meditation and non-meditation. Therefore, there is no degeneration from the expanse of realization. As it is said. Secondly, the fault of grasping at duality has three aspects: the fault of not realizing the true nature by meditating in various ways; the fault of not realizing the true meaning by grasping at samsara and nirvana as things to be accepted and rejected; and the fault of not realizing the nature of mind by knowing happiness and suffering as things to be accepted and rejected. The first is: Alas! Great Bodhisattva, by meditating on various methods of studying the path, such as view, meditation, and vows, the meaning of the single, free from elaboration, self-arisen wisdom of the nature of reality, the Great Perfection, is not clear and is obscured again. Therefore, even if one meditates on a samadhi in which the meaning of the with-characteristics and without-characteristics is clear and stable, there is no great self-abiding samadhi that does not depend on the activity of the Great Perfection. The second is: Thus, all phenomena of samsara and nirvana are non-different in the nature of reality, Suchness, and are of one nature. However, dividing Buddha and sentient beings, good and bad, into two, and wanting to attain a Buddha separate from the self-arisen wisdom of the mind-nature in the continuum of sentient beings, that also does not realize the nature of equality of samsara and nirvana, the true meaning of the nature of reality. Therefore, it is said to be accompanied by the fault of obscuring the path of the Great Perfection. The third is: Thus, in the expanse of the nature of reality, Suchness, all that appears as happiness and suffering is the play of the one mind-nature, and therefore transcends good and bad, acceptance and rejection. However, in the lower vehicles, it is not realized in that way, but happiness and suffering are divided into good and bad, and it is prophesied to accept all causes and effects of happiness, and to abandon suffering and its cause, including sin.
Chinese
因为自然地显示没有取舍差别的，与确定的圣教相违背。因此，（经中）说没有如实领会心性改造取舍和远离的意义。如《十经》中说：在完全清净的法性中，显现和存在没有二分，器和情也没有二分，佛和有情没有二分，内外所说的法也没有。在无有之法的精要中，不应安立有之虚妄。谁没有见到无有之义，在此安立有之虚妄，因为不了解意义的精要，没有见到无有之乐境，那是没有证悟无生之法，他没有见到法界的道路，那是独自在黑暗中迷茫，不会见到无戏论之境。如是宣说。第三，无二的道理有五：痛苦和快乐二者，从本初清净的菩提中是一体的；轮回和涅槃在心的自性中是一体的；显现和存在在法的体性中是一体的；真实和虚假在心的游戏中是一体的；二取被显示为痛苦的根本。第一是：唉！大心者，如何显现的外内器情所摄的一切法，从本初就完全清净，在普贤大乐、普作菩提心的界中，安住于自性一体，因此不要将好坏和取舍等分为二。总的显示之后，特别地，天堂天人的快乐和恶趣地狱的痛苦等，所有显现为痛苦和快乐的，在觉性菩提心的自性中没有差别而是一体的缘故，什么取舍也不需要。这样，所有痛苦和快乐，都只是由于有情以心执取的方式而各自安立，除此之外没有其他的显示。如《龙钦饶降巴王之续》中说：在离作普贤的境界中，轮回是普贤，涅槃是好。在普贤的界中，轮回涅槃本来就没有。显现是普贤，空性是普贤。在普贤的界中，显现空性本来就没有。生死是普贤，痛苦和快乐是普贤。在普贤的界中，痛苦和快乐生死没有。自他是普贤，常断是普贤。在普贤的界中，自他常断没有。因为没有束缚解脱，所以本来就远离了破立。
English
Because naturally showing no distinction of acceptance and rejection contradicts the definitive scriptures. Therefore, it is said that the meaning of the mind-essence being free from transformation, acceptance, and rejection is not understood as it is. As it says in the Ten Sutras: In the nature of completely pure Dharma, there is no duality of appearance and existence. There is no duality of container and contents. There is no duality of Buddha and sentient beings. There is no Dharma to be spoken of as inner and outer. In the essence of the Dharma of non-existence, one should not impose the imputation of existence. Whoever does not see the meaning of non-existence, and imposes the imputation of existence on this, because he does not know the essence of the meaning, he does not see the realm of non-existence bliss. That is not realizing the unborn Dharma. He does not see the path of the Dharmadhatu. That one is alone and confused in the darkness, and will not see the state of non-elaboration. As it is said. Third, there are five reasons for non-duality: Both happiness and suffering are one in the primordial pure enlightenment. Samsara and Nirvana are one in the nature of mind. Appearance and existence are one in the essence of Dharma. Truth and falsehood are one in the play of mind. Dualistic grasping is shown to be the root of suffering. The first is: O great Bodhisattva! How all the phenomena encompassed by the outer and inner containers and contents appear, are primordially completely pure, and abide as one in nature in the realm of Samantabhadra, great bliss, and the all-creating Bodhicitta. Therefore, do not divide good and bad, acceptance and rejection, etc., into two. After the general explanation, specifically, the happiness of the gods in the higher realms and the suffering of the hells in the lower realms, etc., all appearances as happiness and suffering are not different but one in the nature of awareness Bodhicitta. Therefore, no acceptance or rejection is necessary. Thus, all happiness and suffering are shown to be merely imputed separately due to the way sentient beings grasp with their minds. As it says in the Tantra of Longchen Rabjam Gyalpo: In the state of actionless Samantabhadra, Samsara is Samantabhadra, Nirvana is good. In the realm of Samantabhadra, Samsara and Nirvana are originally non-existent. Appearance is Samantabhadra, emptiness is Samantabhadra. In the realm of Samantabhadra, appearance and emptiness are originally non-existent. Birth and death are Samantabhadra, happiness and suffering are Samantabhadra. In the realm of Samantabhadra, happiness, suffering, birth, and death do not exist. Self and other are Samantabhadra, permanence and annihilation are Samantabhadra. In the realm of Samantabhadra, self, other, permanence, and annihilation do not exist. Because there is no bondage or liberation, it is originally free from affirmation and negation.
Chinese
如是说。第二，于《穷尽深处》中说： 佛陀众生因果味一故， 待缘一者非由一而生， 二者之体自心法身一。 如是所说，并非如众生修行道后方成佛之因果，而是如今众生相续之心性光明智慧之外别无他佛。然彼未识自面，由分别念之风所动，仅显现如众生。然实则轮涅二者皆不离法界菩提心之自性，故说于自心中为一。因此，莫于轮涅起取舍之念，当知轮涅平等性。如是教诲。第三，如是，外显现为五大种之体性之器世界，内显现为五蕴之体性之有情众生。如是，总摄器情二者之此一切法，皆由法性菩提心一之游舞而显现，故无有差别。如前者所说： 除自心之外别无他法。 如是说故，无论显现为何，内外诸物皆清净，无有丝毫可成立为能取所取之相之法，故宣说器情为大清净之自性。第四，此外，如实安住之义显现为真，世俗迷惑之显现显现为假，此二法亦唯是分别假立，然实则于法性平等性之状态中，真则真平等，假则假平等，为一之自性，故二者皆唯是心之游舞。如是之理，于《龙钦》中亦云： 有无二边自解脱， 自与他者无偏执， 假与真谛本初等， 何故无垢此觉性， 体性毫无偏袒也。 如是说。第五，如上所说，以苦乐等一切二法皆为无二大平等一之自性之故。不应贪执喜乐而受持，不应厌恶痛苦而欲舍弃。
English
As it is said. Secondly, from "Exhausting the Depths": Because Buddhas and sentient beings have one taste in cause and effect, One does not arise from the other in dependence; The essence of both is one, the Dharmakaya of one's own mind. As it is said, it is not like sentient beings becoming Buddhas only after practicing the path, but there is no other Buddha other than the clear light wisdom of the mind itself in the continuum of present sentient beings. However, without recognizing its own face, it is only appearing as sentient beings due to being moved by the wind of conceptual mind. But in reality, both samsara and nirvana are inseparable from the nature of Dharmadhatu Bodhicitta, so it is said to be one in one's own mind. Therefore, do not discriminate between samsara and nirvana, but know the nature of equality between existence and peace. This is the instruction. Thirdly, similarly, the outer world appearing as the essence of the five elements and the inner sentient beings appearing as the essence of the five aggregates. Thus, all these phenomena, encompassed by the two, container and contents, arise from the play of the single Dharmata Bodhicitta, and are therefore not different. As the former said: There is no other dharma separate from one's own mind. Because it is said so, no matter how it appears, all these outer and inner objects are pure, and there is not even a particle that can be established as the object of grasping and the grasper, so it is shown that the container and contents are the nature of great purity. Fourthly, furthermore, the meaning of the correct abiding reality appears as true, and the appearance of the conventional delusion appears as false. These two dharmas are also merely conceptual constructs, but in reality, in the state of equality of Dharmata, if true, then true equality, if false, then false equality, is the nature of one, so both are merely the play of mind. In this way, it is also said in Longchen: The two extremes of existence and non-existence are self-liberated, There is no attachment to self and others, Falsehood and truth are equal from the beginning, Why is this stainless awareness, Its essence has no partiality whatsoever. It is said so. Fifthly, as mentioned above, because all dualistic phenomena such as happiness and suffering are the nature of one non-dual great equality. One should not be attached to happiness and accept it, nor should one dislike suffering and want to abandon it.
Chinese
因此，不以心捨棄，而安住於平等捨取皆離之狀態，所有捨取、遮立、成辦之義，一切皆不作而本自成就。如是不知，若執苦樂為異，貪執於樂，依賴修習勤作而修而取，則心性大樂不修而本自任運成就，為二取希憂之念所障蔽，不得證悟，反復為勤作之病與痛苦所惱。如《究竟心要》云：「自心證悟之外，無有安樂之佛，是故因不思惟，果則無有。於無而勤作，如飲海之水。如鹿渴見陽焰而追逐。捨棄無修之義，而修何者？無有菩提，反增自苦。」如是所說，於如實證悟心性之狀態中，不作任何遮立與希憂，安住於不作作任運自成之狀態。第四、智慧之差別有二，即自生無念之智慧不為業與習氣所染污，以及緣起六識之念為業與習氣之積累者。初者，如是輪涅與苦樂等一切顯現皆為心性一之游舞，心性自生之智慧超越遮立捨取之自性為何？如此，一切法之法性，覺性自生之智慧，遠離一切言思，自性不變，乃無為之自性。如虛空般周遍一切，無有業惑能取所取之障蔽，無有明暗之差別，恆常自性光明。於彼無有念頭，故不為輪涅之過失功德所染污，此乃遠離一切因緣，自生之智慧或法性本來如是之實相，本來未曾迷亂之佛陀勝者不變光或法身普作王是也。如《口訣心要》云：自之覺性面