English
Not through artificial effort, but originally existing in the nature of the all-creating Samantabhadra, although impure objects appear as the five sensory objects, they do not vanish like rainbows in the sky. Although the movement of the subject's discriminating thoughts has not subsided, all phenomena naturally abide in the essence of Bodhicitta, which is free from all elaboration, and there is nothing to be done to pacify the elaboration of grasping and being grasped through transformation, acceptance, and rejection. The nature of Dharmadhatu has no elaboration and the peace that is free from conceptuality is not to pacify a previously existing elaboration through cause, condition, effort, or practice, but naturally abides in such a state of non-elaboration. The unceasing self-radiance of the mind's self-arisen wisdom, the unobstructed manifestation of clear light wisdom, is not manifested by eliminating the obscuring stains through effort, but is originally so. Because the stains that obscure self-arisen wisdom do not vanish in the vast emptiness of Dharmadhatu, nor do they subside on their own, there is originally no obscuration to be pacified. All appearing phenomena, including the universe and its contents, are the nature of Dharmata, the unborn, non-elaborate Suchness. In the realm of the all-creating Bodhicitta, Dharmata abides in equality, and it is not that the previously existing universe and its contents vanish in Dharmadhatu, or are pacified by antidotes, but are originally without self-nature, so there is nothing to be pacified. In short, all phenomena of samsara and nirvana do not vanish into Dharmadhatu, nor are they pacified by their own nature or by relying on other antidotes, because from the beginning there has never been the elaboration of grasping and being grasped. Therefore, all these appearances are the nature of great clear light wisdom, the essence of the Buddhas, manifestly clear, and there is nothing else established apart from that. Therefore, we must understand that from the beginning, it has never moved even for a moment from the essence of Bodhicitta. Second, the detailed explanation is divided into three parts: transcending the exaggeration and defamation of cause and effect, the great spontaneous accomplishment without searching, and transcending the elaboration of establishing and eliminating, the boundless equality expressed only in words.
Chinese
心性清净，超越了执着于增益和损减的境地，因此如实地揭示了未被改造的本然状态。实相超越了言说、思考和表达，因此也超越了见、闻、觉的境地。首先，关于超越因果取舍之义，有三点：以正直的方式揭示勤作之法；成就无欲的伟大本然状态；即使是成就之语，在究竟上也是不存在的，因此只是名言施设。第一点是：如此，一切法在本性上，都已在法性菩提心的体性中成佛，因此，由于安住于胜者的自性，从普作菩提心的状态中，即使一刹那也没有动摇的自性之法，执取为清净与不清净的各种显现，依赖因果的取舍，而最初要成就佛果的勤作的下乘法，并非是导师普作我的密意，而是直接揭示一切法无勤任运成佛之实相的究竟无上之圣教，只是为了那些希求果位和具有勤作的所化众生所宣说的方便之教而已。第二点是：那么，普作本身的究竟意义之圣教是怎样的呢？普作我的圣教是不依赖于勤作因，而希求获得果，远离了破立、取舍，安住在未被改造的自性状态中，从而揭示一切法本来就是已经成就的佛，不希求和舍弃轮回之法，也不希求和接受涅槃之法，而是宣说一切法在未被改造的平等性中成就。第三点是：然而，一切法本来就在自性中成就为佛，这仅仅是用词语来表达息灭一切戏论的意义，实际上没有任何能成所成，因此，所谓成就，也是普作我没有在究竟意义上说的，所以，如此说，应当理解为是那些认为依赖于因才能成就果的下乘者的言语，如《啦嗙》中所说：法身明点超越心，仅仅是为了暂时的表达，所要成就之事物本来就不存在。
English
The nature of mind is pure, transcending the realm of clinging to superimposition and denial, thus revealing the unaltered, natural state as it is. The reality transcends speech, thought, and expression, thus also transcending the realm of seeing, hearing, and knowing. Firstly, regarding the meaning of transcending the acceptance and rejection of cause and effect, there are three points: revealing the Dharma of effort with straightforwardness; accomplishing the nature of the great, desireless, natural state; even the word of accomplishment is non-existent in reality, thus it is merely a nominal designation. The first point is: Thus, all phenomena, in their essence, are already enlightened in the nature of Dharmata Bodhicitta, therefore, because of abiding in the nature of the Victorious One, these phenomena of self-nature, which do not waver even for an instant from the state of the All-Creating Bodhicitta, grasping at various appearances as pure and impure, relying on the acceptance and rejection of cause and effect, and initially striving to accomplish the state of Buddhahood, that lower vehicle of effort is not the intention of the teacher, the All-Creating One, but rather, it is merely an expedient teaching spoken for those who desire results and are to be trained with effort, not the ultimate, unsurpassed scripture that directly reveals the reality that all phenomena are effortlessly and spontaneously enlightened. The second point is: Then, what is the scripture of the ultimate meaning of the All-Creating One itself like? The scripture of the All-Creating One is that without relying on the effort of cause and desiring to obtain the result, without acceptance and rejection, abandonment and adoption, abiding in the unaltered, natural state, it reveals that all phenomena are already accomplished as Buddhas, not desiring and abandoning the phenomena of samsara, nor desiring and accepting the phenomena of nirvana, but declaring that all phenomena are accomplished in the unaltered equality. The third point is: However, that all phenomena are originally accomplished as Buddhas in their nature is merely a verbal expression to represent the meaning of pacifying all elaborations, but in reality, there is no object to be accomplished or agent of accomplishment, therefore, the so-called accomplishment is also not spoken by the All-Creating One in the ultimate sense, so, such speech should be understood as the words of those lower vehicles who believe that the result can be accomplished by relying on the cause, as it is said in the La Dzö: The Dharmakaya bindu transcends the mind, it is said to be merely a temporary representation, the object to be accomplished does not exist originally.
Chinese
僅僅賦予名稱，亦是錯誤之源。 若注入偏執之意，則大謬矣。 如是說，甚至不住於名言，顯示遠離一切言思表達。二、遠離邊際、平等之心性清淨有四：以證悟平等性之意，摧毀執邊之增益與謗毀；三世諸佛未曾宣說勝過此意之法；所說一切法皆不離平等性之義；宣說平等性之自性。初者，於彼一切之作者自性，一切法皆於法性菩提心中成立，如是連一句話亦不可說，何以故？心髓菩提心，一切作者，我之自性，乃離戲論、超心意、離言思表達，故如實證悟之時，一切法皆於成佛中成立，不僅超越增益成立與謗毀不成立等境，且為一切增益謗毀之宗派之對治或大敵，以大圓滿能如太陽驅散黑暗般，從根拔除一切執邊之戲論與宗派之偏執故。是故，大圓滿之安住法，心性自生之智慧或一切作者菩提心，於諸法，有者，為常邊；無者，為斷邊；名言中成立與勝義中不成立；清淨者，增益為佛；不清淨者，謗毀為輪迴之法等，於一切戲論邊，以不作任何思維故，一切作者菩提心乃安住於無念平等性之自性中，如是宣說。二者，如是，一切法之自性，即是菩提心一切作者之王，且菩提心之自性，本即安住於無念平等性之自性中，以此故，除此離作離勤之法性平等性之意之外，更無勝過此之甚深意，一切諸佛之祖父，導師一切作者我未曾宣說。如是導師一切作者未曾宣說
English
D. There is not even a dust-particle's worth of establishment as the basis of all things. Even merely assigning a name is a source of error. If biased intentions are injected, it is greatly mistaken. As it is said, it is shown to be beyond all speech, thought, and expression, not even abiding in mere terminology. Second, the purity of the mind-essence that is free from extremes and equal has four aspects: destroying the imputations and slanders of clinging to extremes by realizing the meaning of equality; the buddhas of the three times have not spoken of anything superior to that meaning; all the teachings that have been spoken do not go beyond the meaning of equality; and explaining the nature of equality. The first is that, in that very All-Creating One, all phenomena are established as the mind of enlightenment of the nature of reality, so that not even a single word can be spoken, and what is the reason for this? The heart-essence, the mind of enlightenment, the All-Creating One, my own nature, is free from elaboration, beyond the intellect, and free from speech, thought, and expression, so that when it is realized as it is, all phenomena are established as buddhas, and not only does it transcend the realm of imputing establishment and slandering non-establishment, but it is the antidote or great enemy of all schools that speak of imputation and slander, because the Great Perfection, like the sun dispelling darkness, uproots all the elaborations of clinging to extremes and the biases of schools from their very foundation. Therefore, the abiding state of the Great Perfection, the self-arisen wisdom of mind-essence or the All-Creating Mind of Enlightenment, does not consider anything at all in relation to all extremes of elaboration, such as the extreme of permanence where phenomena exist, the extreme of annihilation where they do not exist, establishment in conventional terms and non-establishment in ultimate terms, imputing purity as buddhahood and slandering impurity as the phenomena of samsara, and so on. Therefore, the All-Creating Mind of Enlightenment abides in the nature of non-conceptual equality, as it is said. Second, in that way, the nature of all phenomena is the very King All-Creating One of the Mind of Enlightenment, and the nature of the Mind of Enlightenment abides from the very beginning in the nature of non-conceptual equality, and for that reason, apart from this meaning of the nature of reality, equality, which is free from action and effort, there is no other profound meaning superior to it that I, the All-Creating One, the father of all buddhas, the teacher, have spoken. Thus, the teacher, the All-Creating One, has not spoken
Chinese
一个深刻而非凡的见解是，三世诸佛和三世导师都不会展示它，如果将他们所展示的一切归纳起来，可以归纳为八个乘。所有这些都只是具有因果、努力和勤奋的道路，因此，除了陷入非概念的平等性之外别无他处。正如龙钦巴所说：“八个阶段的见解和禅修，通过努力想要成佛。佛陀的意图在于平等性，非概念将概念视为敌人，因此，平等性会堕入极端。”第三个是，然而，三世诸佛从离戏、自生的智慧之界中，以不可言说的声音宣说了无数的法门，所有这些的究竟意图都是宣说普作王我的自性，因此，菩提心的状态安住并流入法性平等性中。正如其自身所说：“无论有多少乘的差别，八万四千法门，都是一个大界的功德，只是为了教化所化众生。”以及“以对治、智慧的粗细，八万四千乘的数量，没有从平等之界中移动，无有差别地融入法界中。”因此，所有被能说和所说包含的法，其自性都无异于普作王自身，因此，一切法都不会超越菩提心的状态，法性平等性。第四个是，既然如此，一切诸佛的意图都已显示为法性平等性的自性，那么，平等性的意图是什么样的呢？就像这样，对于轮回和涅槃的一切法，没有好坏取舍，本来就自性清净，法性平等的国王普作王菩提心，是自生无漏，法性本空大性的自性。因此，不会被因果努力所改变，并且自然而然地没有获得果的希望和愿望等，因此，以其自身的自性，远离对境的执着和贪恋。因此，如此证悟的瑜伽士们被说成是远离希望、恐惧和勤奋的。
English
A profound and extraordinary insight is that even the Buddhas of the three times and the teachers of the three times do not show it; if all that they have shown is gathered together, it can be summarized into eight vehicles. All of these are merely paths with cause and effect, effort, and diligence, so there is nowhere else but to fall into the error of non-conceptual equality. As Longchenpa said: "Even the view and meditation of eight stages, wanting to become a Buddha through effort. The intention of the Buddha is in equality, non-conceptuality stands as an enemy to concepts, therefore, equality falls into an extreme." The third is, however, the Victorious Ones of the three times, from the expanse of uncontrived, self-arisen wisdom, have spoken countless Dharma doors in inexpressible voices, the ultimate intention of all of which is to proclaim the essence of the All-Creating King, thus, the state of Bodhicitta abides and flows into the equality of Dharmata. As it says itself: "However many differences there are in vehicles, the eighty-four thousand teachings are the qualities of one great expanse, merely shown to those to be trained." And, "With the antidote, the subtle and coarse wisdom, the number of eighty-four thousand vehicles, does not move from the expanse of equality, without difference, it merges into the sphere." Therefore, the essence of all phenomena encompassed by the expresser and the expressed is none other than the nature of the All-Creating King himself, therefore, all phenomena do not transcend the state of Bodhicitta, the equality of Dharmata. The fourth is, since in that way, the intention of all the Victorious Ones has been shown as the nature of the equality of Dharmata, then, what is the intention of equality like? Like this, for all the phenomena of samsara and nirvana, without good or bad, acceptance or rejection, primordially, naturally pure, the King of Dharmata equality, the All-Creating King Bodhicitta, is the nature of self-arisen, uncontaminated, Dharmata primordial emptiness. Therefore, it is not changed by cause, effect, or effort, and naturally there is no hope or desire for obtaining results, etc., therefore, by its own nature, it is free from all attachment and clinging to objects. Therefore, it is said that the yogis who realize this are free from all hope, fear, and diligence.