Chinese
嘎巴派的无染莲花眼之地，阿努瑜伽派的金刚萨埵之地和这六地，是为了想要次第渐进于道的瑜伽士们所宣说的。在那些地的场合，外道乘认为具有四身五智的佛陀，以及克里亚派认为三族金刚持的本尊，以转轮王的装束住在色究竟天，或者认为获得三族怙主的果位等等，对于每一个本尊，以及那些本尊的心无漏的等持的每一个差别，都安住于其中。所有这些，都说没有领悟到俱生普贤心本来没有修习进退的意义。如虚空边际续云： 执持二谛幻化之相， 以无数三劫之资粮， 五道十地达到究竟， 具有颠倒轮回之取舍。 于一执持高下之相， 观待清净三之体性， 以证悟十一而持金刚， 犹如追逐欲念之阳焰。 执持二入无定之相， 以四族神变之门径， 欲求金刚持以微细慢， 怎能得见决定之果？ 执持等持明觉之相， 以仪轨五支四支之门， 行于密集庄严之地， 常为自宗执着所障蔽。 以显空方便与智慧， 以三等持转变坛城， 以生圆四者修习道， 以十二、十四、十六者， 使见解与无漏结合。 彼后以百千十六者， 字母轮涅大集会， 虽得自欲然无光明。 以界与智慧因果故， 观待字母清净之相， 以光之等持明觉力， 显现无数本尊之体性。 彼性二无明觉之故， 金刚萨埵胜妙之地， 虽于自得然离于究竟， 与离缘明觉之义相违。 此等皆为执着所常缚。 如是宣说。 第二是，唉！导师普贤王自己所说无法行进之地是：如何显现的轮涅诸法无余一切，本来无生自生法
English
The ground of the immaculate lotus eyes of the Gaga school, the ground of Vajrasattva of the Anu Yoga school, and these six grounds are spoken for the sake of yogis who wish to gradually progress on the path. In the context of those grounds, the proponents of the Paramita Vehicle believe in the Buddha endowed with the four kayas and five wisdoms, and the Kriya school believes that the deities of the three families, Vajradhara, reside in Akanishta with the paraphernalia of a Chakravartin, or they believe in attaining the state of the protectors of the three families, etc. All of them, even for each deity and each distinction of the uncontaminated samadhi of those deities' minds, are said to abide therein, but all of them are said not to have realized the meaning of the fact that the Primordial Mind of Perfect Enlightenment is originally without purification or progression. As it is said in the Tantra equal to the extent of space: Holding the aspect of the illusion of the two truths, With the accumulation of countless three kalpas, Perfecting the five paths and ten bhumis, Having the abandonment and adoption of reversing existence. Holding the aspect of high and low in one, Looking at the aspect of the three purities, By realizing eleven, one holds the vajra, Like chasing after the mirage of desire. Holding the aspect of two entries without certainty, Through the door of the magical displays of the four families, Desiring Vajradhara with subtle pride, How can one see the definite result? Holding the aspect of samadhi and awareness, Through the door of the five and four branches of the ritual, Traveling the ground of dense array, Is always obscured by self-grasping attachment. With appearance and emptiness, skillful means and wisdom, Transforming the mandala with three samadhis, Training the path with the four of generation and completion, With twelve, fourteen, and sixteen, Joining the vision with the uncontaminated itself. Then with sixteen hundred, The great assembly of the wheel of letters, Although one obtains one's desire, there is no luminosity. Because of the realm and wisdom, cause and effect, Looking at the aspect of the purification of letters, Through the power of the awareness of the samadhi of light, Manifesting as the nature of countless deities. Because of that very non-dual awareness, The supreme ground of Vajrasattva, Although one obtains it oneself, one is separated from the ultimate, Contradicting the meaning of awareness free from conditions. All of this is always bound by attachment. Thus it is said. Secondly, alas! The ground that cannot be traversed, taught by the Teacher, the Primordial King himself, is: how all the phenomena of samsara and nirvana that appear, without exception, are originally unborn, self-arisen dharma.
Chinese
因为在法界中，好坏和差别都不存在，而是无别地安住于一体。所以，地的差别也没有上下之分，而是普贤无差别的地，或者说，圆满总体上通过“任运”而证悟为一体。如《大圆满无上王续》中所说：“广大无垠的法界中，任运大，超越十地的法界。融为一体，所以没有高低。没有高低，所以没有宽窄。”就像这样。第三，像这样的导师普作金刚我的地，或者说，在未造作的智慧上师之地，一切众生本来就已安住。因此，不要执着于任何需要修习和行持的意义，如果证悟了无生菩提心的地，那么，即使获得了上面所说的通过分别念所观察的上下次第行持的地的一切名相，也仅仅是调伏对象各自的分别念的影像显现而已，不会指示与普作我之自性、自生觉性智慧超越修习行持之义相遇的途径，因此不会获得自生普贤王如来的果位。第四，唉！普作金刚，任何人的自性，不是通过积累二资粮等来造作，也不是通过像勤奋地修习地的圆满清净等来修习，而是通过直接认识法性本初的自面，就能在一瞬间获得任运成就大圆满之地的自在。如《义明》中所说：“无可修行，法性乃胜菩提。若欲修行，智慧遥遥无期。无需积累，二资粮本自圆满。无需修习，二障本自清净。”就像这样，因此，即使像下乘那样修习和行持地，也不会与心要之义相遇。证悟法性菩提心的自性，本来无生、自生、无为的智慧，本来远离取舍之相，通过证悟这种方式，就能在不需行持一切道地的同时，于一瞬间圆满。第五，唉！唯一究竟的乘，普作菩提心以法性无生之界，周遍于轮回涅槃一切，无二平等，并且恒常不变
English
Since in the realm of reality, good and bad and differences do not exist, but abide indivisibly as one. Therefore, the distinctions of the grounds also have no upper and lower differences, but are the ground of Samantabhadra without difference, or the perfection is realized as one in general through "Lhun grub (Tibetan, spontaneous accomplishment)". As it is said in the Tantra of the Great Expanse All-encompassing King: "In the vast and boundless expanse, the great Lhun grub, the expanse that transcends the ten grounds. Because it is united as one, there is no high or low at all. Because there is no high or low, there is no wide or narrow." Like that. Third, such a teacher, the All-Creating King, my ground, or in the uncreated wisdom of the Lama's ground, all beings have already been abiding from the beginning. Therefore, do not apply the mind to the meaning of anything that needs to be practiced and traversed, and if you realize the ground of the unborn Bodhicitta, then even if you obtain all the names of the grounds that are traversed in an upper and lower sequential manner, which are examined by conceptual thought as described above, it is only the appearance of an image of each individual to-be-tamed's conceptual thought, and it will not indicate the way to encounter the meaning of the All-Creating One's own nature, the self-arisen awareness wisdom that transcends practice and traversal, therefore it is taught that the state of self-arisen Samantabhadra will not be attained. Fourth, O All-Creating King, anyone's own nature is not fabricated by accumulating the two accumulations, etc., nor is it cultivated by diligently practicing the complete purification of the grounds, etc., but by directly recognizing the face of the nature of reality from the beginning, one attains mastery of the spontaneously accomplished Great Perfection ground in an instant. As it is said in Don Sal (Tibetan, Meaning Clear): "There is no traversing, the nature of reality is the supreme Bodhi. If you want to traverse, wisdom is far away. Without accumulating, the two accumulations are complete from the beginning. Without cultivating, the two obscurations are purified from the beginning." Like that, therefore, even if one cultivates and traverses the grounds as in the lower vehicles, one will not encounter the meaning of the essence. Realizing the nature of the Bodhicitta of the nature of reality, the wisdom that is unborn, self-arisen, unconditioned from the beginning, the way it is originally free from acceptance and rejection, by realizing this way, one perfects all the grounds and paths in one moment without traversing them. Fifth, O the only ultimate vehicle, the All-Creating Bodhicitta, with the nature of reality, the unborn realm, pervades all of Samsara and Nirvana, is non-dual and equal, and is constantly unchanging.
Chinese
因为没有比那更超越而到达的处所。如果不了解这种方式，想要在地上修习和行进，并且具有分别念的那些人，无论如何行进有勤的八乘，最终也无法到达普贤王如来的果位，这就像寻找天空的边际一样。大圆满的果位不是通过努力行进，而是自然安住在无为、无作之中，远离希望、恐惧、取舍。因此，在证悟了本来解脱、远离改造之义后，所有道位无需行进和修习，便在一刹那间圆满于无作任运。如《决定义总集》中所说：“如是证悟之瑜伽士，无道莫行五道，无地莫修十地，无依莫执对境，无障莫净二障，无处莫积二资粮，获得此决定义无需修持。”如是说。第六，唉！导师之导师，普作王，我乃一切法之自性，故于地之体性中，亦显现普作菩提心我自身。如是，实际上，除了现量证悟觉性菩提心之自性之外，再无其他可称为道位者。因此，于普作我之地上，最初入道之时与最终道达究竟之时，皆无好坏、高低之次第，而是安住于本然如是之中。如《宝性庄严论》中所说：“无作本智上师地，证悟无作上师地，无行顿然入，无修无行悟道位，入与究竟义一故，本来自在道位定。”如是说。因此，莫如低劣乘般以希望、恐惧、勤作修持束缚自相续，当如实证悟导师普作我之自性广大法性地。如是教诫。第七，导师普作王我自身，于三界一切众生之前，无有远近而显现，且于六根之境中，无碍现前安住。如是，于六识之境中，所显现、所生起的一切皆示现为唯一智慧之游舞。衮钦绒波
English
Because there is no place to go beyond that. If you do not understand this way, those who want to practice and walk on the ground, and who have discriminating minds, no matter how they walk the eight vehicles of effort, they will never reach the state of Samantabhadra, which is like searching for the edge of the sky. The state of Dzogchen is not reached by effort, but naturally abides in non-action, non-contrivance, free from hope, fear, acceptance, and rejection. Therefore, after realizing the meaning of primordial liberation, free from transformation, all paths and stages are completed in one moment in non-action and spontaneous accomplishment, without having to travel or practice. As it is said in the Definitive Meaning Collection: "Thus, the yogi who realizes this, do not travel the five paths without a path, do not train the ten grounds without a ground, do not cling to objects without a support, do not purify the two obscurations without obscurations, do not accumulate the two accumulations without a place, having found this definitive meaning, there is no need to practice." So it is said. Sixth, Alas! Teacher of teachers, King of All-Creating, I am the nature of all dharmas, therefore, in the essence of the ground, the All-Creating Bodhicitta, myself, arises. Thus, in reality, apart from the direct realization of the nature of awareness, Bodhicitta, there is nothing else that can be called a path or stage. Therefore, on the ground of All-Creating me, there is no order of good or bad, high or low, at the time of first entering the path and at the time of finally reaching the end of the path, but it abides in the original suchness. As it is said in the Jewel Ornament: "The ground of the unmade wisdom guru, the ground of the realized unmade guru, enter suddenly without traveling, realize the path without practice or travel, because the meaning of entry and ultimate is one, the ground and path are certain because of original mastery." So it is said. Therefore, do not bind your own mindstream with hope, fear, effort, and practice like the lower vehicles, but realize the vast Dharmata ground of the nature of the All-Creating teacher me as it is. Thus, it is taught. Seventh, the teacher, the King of All-Creating, myself, appears without near or far before all beings of the three realms, and abides unobstructedly and manifestly in the realm of the six senses. Thus, in the realm of the six consciousnesses, all that appears and arises is shown as the play of the one wisdom. Kunkhyen Rongpo
Chinese
世尊说： “对此，所有行境都视为自生智慧的自然显现。” 所谓行境，是指众生的六根行境。自生智慧是指一切有为法自性寂静。如经中所说： “智慧是自生的。” 如此，即使在一切众生面前显现，三世诸佛的眷属们，也没有如实证悟普作菩提心，而是将包括六识在内的一切对境，都执着为能取所取分别念的自性，视为不清净的相。因此，他们也不了解本师普作金刚的不造作任运成就的甚深密意。无论如何看待下乘行者的断证和修持，都与无须改造和修持的意义相违背。因此，他们也不宣说与普作金刚的一切法本初成佛之意相符的教义。 以上是第三部分，总结意义，分为三点：宣说正义的道位果位的教法；揭示其核心意义未被领悟，未能与正确的道路相遇；以及劝诫证悟普作无念菩提心的地位。 第一点是： 唉！本师普作金刚，我的眷属中的第一位导师，三世诸佛，为了各自具有信心和虔诚的眷属们，根据他们的根器，宣说了佛法，即：法身的教言有大身之乘或教法，以及阿努的语之乘，和阿底心的乘三种。同样，报身的教言有基瑜伽三部，化身的教言有相续三部，也是如此。 如此，身语意之乘各自，以及作为所有这些道之断证功德之基础的地位各自，以及通往这些地位的道路各自，以及最终要获得的果位也各自都已宣说。 第二点是： 如此，在三世诸佛所宣说的教法次第中，达到一切顶峰的阿底大圆满普作菩提心，我之自性，一切道位皆不需经历，本初即已拥有的意义。