Chinese
就像那从初始就本自空性、无为、离戏的法界自性，没有丝毫动摇一样。一切法也都是从菩提心的虚空中没有丝毫动摇，安住于本自空性、离戏的状态。这样说的。第二部分有六点：本体超越因果是秘密，无生超越思虑是秘密，无断常住于光明是秘密，无作解脱于法性是秘密，五大显现为五智是秘密，三毒安住于三身是秘密。第一点是：像这样，一切法都从菩提心的状态中没有一刹那动摇，是它的自性。菩提心、觉性、自生智慧，因为是自生的，所以不是从因产生的，因为是本自空性，所以不会被缘所摧毁，因为是法性无为的自性。因此，它远远超越了因和果的一切法，并且特别殊胜，是胜过一切有为因果之相的精华，远离一切取舍、勤作和修持。但是，如果向那些执着于因果乘的人们宣说，他们不会理解，反而会进行各种诽谤和舍弃，因此不对他们说，而是极其保密。第二点是：同样，觉性自生智慧，本来清净、远离戏论的自性，因为它本来就没有产生，所以远离生灭、破灭和损毁，大空性真如具备金刚七法的自性，因此在无生法界的境界中，胜过一切因果生灭之法而安住，所以远离善恶的利益和损害。但是，对于那些执着于善恶因果的种姓的人们，不要说，要极其保密，因为他们无法理解。第三点是：像这样，虽然从初始就是本自大空性，无生，超越思虑，但是，并不是像断灭空一样，而是心性无生中，不间断的显现光明，觉性的太阳远离生起和熄灭。那法性本自大空性，在如同虚空般的境界中，被突如其来的能取所取的云所遮蔽。
English
Just as that which from the very beginning is primordially empty, unconditioned, free from elaboration, the nature of the Dharmadhatu, without wavering in any other way. All dharmas also, from the expanse of Bodhicitta, without the slightest movement, abide in the state of being primordially empty and free from elaboration. Thus it is said. The second has six points: The essence transcends cause and effect is secret, unborn transcends thought is secret, unceasingly abiding in clarity is secret, unmade liberated into Dharmata is secret, the five elements appearing as five wisdoms is secret, the three poisons abiding as three bodies is secret. The first is: Thus, all dharmas, from the state of Bodhicitta, without moving for even a moment, are its nature. Bodhicitta, awareness, self-arisen wisdom, because it is self-arisen, is not born from a cause, and because it is primordially empty, it is not destroyed by conditions, because it is the nature of Dharmata, unconditioned. Therefore, it is exceedingly transcendent and particularly superior to all the dharmas of cause and effect, it is the essence that overcomes all conditioned characteristics of cause and effect, it is free from all acceptance and rejection, effort and accomplishment. However, if it is taught to those who adhere to the vehicles of cause and effect, they will not understand it, but will engage in various slanders and abandonments, therefore, it is not spoken to them, but is kept exceedingly secret. The second is: Similarly, awareness, self-arisen wisdom, the nature of primordial purity, free from elaboration, because it is unborn from the very beginning, it is free from birth and death, destruction and disintegration, the great emptiness, Suchness, possesses the nature of the seven Vajra qualities, therefore, in the state of the unborn Dharmadhatu, it abides victorious over all dharmas of cause and effect, birth and death, therefore, it is free from the benefit and harm of good and evil. However, it should not be spoken to those of the lineage who are attached to good and evil, cause and effect, but should be kept exceedingly secret, because they are unable to realize it. The third is: Thus, although from the beginning it is primordially great emptiness, unborn, beyond the realm of thought, however, it is not like a nihilistic emptiness, but from the unborn nature of mind, the unceasing appearance of luminosity, the sun of awareness, free from rising and setting. That Dharmata, primordially great emptiness, in the expanse like the sphere of the sky, is obscured by the sudden clouds of grasping and being grasped.
Chinese
即使无有遮蔽而安住于胜者之位，如果向具有因果取舍之乘者宣说，他们会诽谤说不可能存在超越因果勤奋修持的法，从而造下舍法的罪业，因此对他们不要说，要保密隐藏。以上说明了，前两个部分是从本来不生的角度，这里是从任运成就无有阻碍的角度来阐述的。第四，同样，菩提心之力的自显现，所有包含显现世间器情的一切法，也如其显现一般，除此之外，没有任何因缘可以改变或改造，在法性菩提心的界限中，从不净有相之法中本来解脱，安住于胜者的自性中，但是对于具有因果之乘者，连一丝风声也不要透露，必须严守秘密，经中这样说道。因此，心性自生之智慧本身，由于胜过一切戏论之相，所以，本来就是圆满证悟的，胜者的法身之体性，远离生老病死迁变，经中这样说道。如《龙钦心髓》中说：生灭灭尽之触觉，任何神变皆不定，自生智慧胜过边，胜者之身无生灭，胜过轮回诸战场，胜者之身无高下，胜过轮涅诸过失，胜者之身即平等。第五，所有事物之法，开启理解之自性，即是空性之界，以及具有动摇之相的风，同样，潮湿而聚集的水，坚硬而稳固的地，温暖而成熟的火之自性显现的五大种，也没有成立为不净有相之法，在心髓菩提心之体性中，非常地，没有丝毫不是菩提心的，在胜者的心髓自生智慧的自性中成佛，但是，对于低劣的根器，具有因果之乘者，不要说，要严守秘密，这样教诫。第六，显现于三界中的这一切，也本来安住于三身之体性中，如此，无色界空性是法身，色界光明是报身。
English
Even though abiding in the state of victory without obscuration, if taught to those who hold to the vehicle of cause and effect, they will slander, saying that such a dharma that transcends the effort of cause and effect is impossible, and thus accumulate the karma of abandoning the Dharma. Therefore, do not speak to them, but keep it secret and hidden. The first two sections explain the aspect of unbornness, while this section explains the aspect of spontaneous accomplishment without obstruction. Fourth, similarly, all phenomena encompassed by the appearance of existence and the environment, which are the self-manifestation of the power of the mind of enlightenment, are just as they appear. Other than that, no cause or condition can alter or transform them. In the realm of the Dharma-nature, the mind of enlightenment, they are inherently liberated from impure, characterized phenomena and abide in the nature of the Victorious One. However, it is said that one should not speak even a word of this to those who hold to the vehicle of cause and effect, but keep it extremely secret. Thus, the very self-arisen wisdom of the mind itself, because it transcends all conceptual characteristics, is said to be primordially enlightened, the essence of the Victorious One's body, free from birth, death, change, and transformation. As Longchen Rabjam said: "The touch of no birth and no cessation, Since miracles are never certain, Self-arisen wisdom triumphs over extremes. The Victorious One's body has no birth or death, Triumphs over all battles of samsara. The Victorious One's body has no high or low, Triumphs over all faults and virtues of samsara and nirvana. The Victorious One's body is equality itself." Fifth, the nature of the elements that open the understanding of all phenomena, the element of space, and the wind, which has the characteristic of being light and moving, as well as the water that is moist and gathers, the earth that is solid and stable, and the fire that warms and ripens, none of these five elements that appear as such are established as impure, characterized phenomena. In the essence of the mind of enlightenment, they are entirely enlightened in the nature of the Victorious One's essence, the self-arisen wisdom, without being even slightly different from the mind of enlightenment. However, it is advised to keep this extremely secret from those of inferior intellect who hold to the vehicle of cause and effect. Sixth, all these appearances in the three realms are inherently abiding in the nature of the three kayas. Thus, the emptiness of the formless realm is the Dharmakaya, and the clarity of the form realm is the Sambhogakaya.
Chinese
并且，欲界安住于悲心化身之中。同样，这里根本上虽然说的是三时，但从章节的词句来说，说的是三毒安住于三身之中，所以显而易见是三毒。这样一来，愚痴是法身，贪欲是报身，嗔恨是化身，这三毒本身本来就是三身的自性。总断心滴的章节中说：轮回一切胜菩提心，三毒寻处三身滴，五毒未蔽证涅槃，五智显现之滴。如是所说，显现为三界和三毒的一切，都是从觉性三身的界限中，以悲心智慧的神变，显现为三身的游舞，因此安住于佛的自性之中。然而，如果不对具有因果乘的人们说，而不极度保密的话，因为一切法本来就是成佛的，所以显示超越因果勤作，阿底大圆满的意旨不能领会，反而会邪见、诽谤，因此会因为那力量而堕入恶趣，所以要保密地教导。如同虚空之边际一样，对于秘密的殊胜语，谁若舍弃而诽谤，舍弃胜者之殊胜语，则与解脱之心永远分离。并且，《深奥究竟》中说：彼义大圆满心要义，声闻缘觉菩提萨埵惧，经续瑜伽妄加诽谤与嘲笑，伪善之徒嗔恨力强生嫉妒，于此甚深义理违心罪恶者，定堕地狱永远真可怜。如是等等，如经续中所说，对于甚深意义的法加以诽谤的罪过是无法估量的。第二，详细阐述其无二自性，远离矫饰和虚假，分为两部分：首先，总体展示了自明、本初清净的心性，从如是的状态中没有动摇的体性；其次，分别阐述。第一，如此以外内情器所包含的一切法，都安住于佛陀的精华，法性离戏的自性中，而且，不是通过因果勤作
English
And, the desire realm abides in the compassionate emanation body. Likewise, although it is said here in the root that there are three times, from the words of the chapter divisions, it is said that the three poisons abide in the three bodies, so it is evident that they are the three poisons. In this way, ignorance is the Dharmakaya, desire is the Sambhogakaya, and hatred is the Nirmanakaya. These three poisons themselves are originally the nature of the three bodies. In the chapter of the General Cutting Mind Drop, it says: "The all-victorious Bodhicitta of Samsara, the three poisons seek the place of the three bodies, the five poisons are not obscured, Nirvana is attained, the drop that manifests as the five wisdoms." As it is said, all that appears as the three realms and the three poisons, from the expanse of the three bodies of awareness, through the miraculous display of compassion and wisdom, arises as the play of the three bodies, therefore it abides in the nature of the Victorious One. However, if it is not spoken to those who have the vehicle of cause and effect, and is not kept extremely secret, because all dharmas are originally enlightened, therefore showing transcendence of cause and effect effort, the intention of Ati Dzogchen cannot be understood, but will be viewed wrongly and slandered, and therefore will fall into the state of the lower realms due to that power, so it is taught to be kept secret. Like the edge of space, regarding the supreme secret speech, whoever abandons and slanders it, abandoning the supreme speech of the Victorious One, will be forever separated from the mind of liberation. And, in the Profound Completion, it says: "The meaning of the heart essence of Dzogchen, the Hearers, Solitary Realizers, and Bodhisattvas are afraid, the Tantras and Agamas falsely slander and mock Yoga, the hypocritical groups are jealous due to the power of hatred, those sinful ones who oppose this profound meaning, will definitely go to hell forever, how pitiful." Thus, etc., as it is said in all the Sutras and Tantras, the faults of slandering the profound meaning of the Dharma are immeasurable. Second, elaborating on its non-dual nature, free from fabrication and falsehood, there are two parts: First, the nature of self-luminous, primordially pure mind, the essence that does not waver from such a state is generally shown; second, it is explained specifically. First, in this way, all the dharmas included in the outer and inner containers and contents abide in the essence of the Buddha, the nature of Dharmata free from elaboration, and also, not through cause and effect effort.
Chinese
并非通过人为努力，而是本来就存在于普贤王如来（梵文：Samantabhadra）的自性之中，虽然不清净的对境显现为五种感官对象，但它们就像天空中的彩虹一样不会消失。虽然能境的分别念的动摇尚未平息，但所有现象都自然地存在于远离一切戏论的菩提心的本质中，无需通过改造、取舍来平息能取所取的戏论。法界（梵文：Dharmadhatu）的自性没有任何戏论，超越了概念的寂静，也不是通过因缘、努力或实践来平息先前存在的戏论，而是自然地存在于无戏论的状态中。心性自生智慧的自发光芒，无碍的光明智慧的显现，也不是通过努力消除遮蔽的污垢才显现出来，而是本来就如此。因为遮蔽自生智慧的污垢，不会在空旷的法界虚空中消失，也无需自行平息，所以本来就没有需要平息的遮蔽。所有显现的现象，包括宇宙万物，都是法性（梵文：Dharmata）无生、离戏的真如自性。在普贤王如来的境界中，法性安住于平等性中，也不是先前存在的宇宙万物在法界中消失，或通过对治力来平息，而是本来就无自性，所以没有什么需要平息的。简而言之，所有轮回和涅槃的现象，都不会在法界中消失，也不是通过自身的本性或依赖于其他对治力来平息，因为从一开始就没有能取所取的戏论。因此，所有这些显现都是大光明智慧的自性，是佛陀的精华，显而易见，除此之外别无他物。因此，我们必须明白，从一开始，它就从未离开过菩提心的本质。第二，详细解释分为三部分：超越因果的夸大和诽谤，无需寻找的自然成就，以及超越建立和消除戏论，仅以词语来表达的无边平等。