English
Clinging to the path of meditating on the arising and ceasing stages, striving to gradually negate afflictions and wisdom, this shows that because the meaning of self-originated wisdom without arising and ceasing is not realized, one deviates from the path of the Great Perfection. Third, for some disciples with the lineage of Bodhisattvas, the meaning of the two truths, conventional and ultimate, is ascertained, thereby entering the path of the union of the two truths, the Madhyamaka free from elaboration, and through gradually purifying the two obscurations according to the order of the ten bhumis, gradually generating all the qualities of the paths and bhumis, it is shown that by striving to attain the ultimate fruit of Buddhahood itself, the meaning of the mind itself being without cultivation or attainment is not realized. Fourth, for some belonging to the Kriya category, because external and internal phenomena are perceived as dualistic grasping and grasped objects, through efforts such as bathing and cleansing, it is determined that all high, soft, and rough objects are established as the nature of the purity of Dharma, that is, the nature of the three families of Manjushri, Avalokiteshvara, and Vajrapani. Similarly, by abiding on the path in the manner of appearing as deities of the three families through samadhi, it is desired to manifestly attain the ultimate fruit, the state of Vajradhara of the three families, which also shows that the wisdom without grasping and grasped objects is not realized. Fifth, for some belonging to the Upaya vehicle, through external actions or activities such as bathing and cleansing, and internal meditation on yoga with and without signs, striving on the path that combines both, through accepting and rejecting purity and impurity, it is desired to attain the fruit of the four lineages of Vajradhara, which is also because of clinging to the path that combines both, the non-dual wisdom of the Great Perfection mind is not realized. Sixth, for some belonging to the Yoga vehicle, through meditating on oneself as the nature of pure deities with three kinds of samadhi, by accepting and rejecting phenomena, it is desired to attain the fruit of the Dense Array realm. As Longchen Rabjam said: "Yoga, the three samadhis are practiced with effort, after accepting and rejecting, there is a result. The Great Ati Longchen, I, all is a display of Dharma. Vows, abandoning and taking, etc., samadhi increas
Chinese
正如所说，因为安住于取舍二者的道上，所以没有证悟无取舍二者的智慧。第七，对于某些应调伏者，无上玛哈瑜伽的乘者们以三种等持将一切器情显现为天神的坛城，以及从心咒的念珠中发出光芒，聚集二利等等的道上，以努力而证悟轮涅清净平等，因此认为获得无取舍二者的果位普光或文字轮大集轮的地位，那也仍然安住于三门勤作的道上，因此说没有证悟普作王的心意，离勤作的心性智慧。第八，对于某些应调伏者，阿努瑜伽的乘者们将法界和智慧二者视为因和果的自性，认为彼二融合的妙力显现，一切器情皆为三坛城的自性而修持生起次第的等持，以及在脉、气、明点上加以要害，从而生起大乐俱生智，修持圆满次第的等持的努力，最终想要获得身语意三者无别的金刚萨埵的果位，那也仍然没有脱离二取因果的见解，因此说没有证悟超越因果二者的心性自生智慧。第三，唉！以上所说的这些乘，都是想要以各自的道来寻求和修持而获得各自的果位，因此，安住于如此执着因果勤作之道的乘者，我，导师普作王说，因为自性心性自生智慧，从本以来就安住于现前成佛的自性中，所以不需要断除、遮止、净化、转变任何事物，无法证悟离勤作大乐的甚深意义。意义明示中说：声闻、缘觉、菩萨和，克里亚瑜伽三部生圆二，执取真谛的片面性，具有执著的八种见解，以二取于意识境中，未将自明智遮止，因此还有什么颠倒。
English
As it is said, because they abide on the path of taking and rejecting, they have not realized the wisdom that is free from taking and rejecting. Seventh, for some to-be-tamed beings, the adherents of the Anuttara Mahayoga vehicle clarify all containers and contents as the mandala of deities through the three samadhis, and on the path of the rays of light emanating and gathering from the rosary of heart mantras to accomplish the two benefits, etc., they realize samsara and nirvana as equally pure through effort. Therefore, they believe that they have attained the state of all-illuminating light or the great assembly wheel of letters, the fruit free from taking and rejecting. However, they are still abiding on the path of striving through the three doors. Therefore, it is said that they have not realized the intention of the All-Creating King, the wisdom of mind-itself that is beyond striving. Eighth, for some to-be-tamed beings, the adherents of the Anu Yoga vehicle view the two, space and wisdom, as the nature of cause and effect, and considering the magical display of their union, they meditate on all containers and contents as the nature of the three mandalas, which is the samadhi of the generation stage. By focusing on the vital points of the channels, energies, and bindus, they cause the wisdom of great bliss born together to arise, which is the samadhi of the completion stage. Through the effort of meditation, they ultimately wish to attain the fruit of Vajrasattva, in which the three, body, speech, and mind, are indivisible. However, they have still not gone beyond viewing things as the two, cause and effect. Therefore, it is said that they have not realized the self-arisen wisdom of mind-itself that is beyond the two, cause and effect. Third, alas! All of these vehicles mentioned above desire to attain their respective fruits by seeking and practicing through their respective paths. Therefore, those who abide in vehicles that cling to the path of cause and effect and striving will not realize this profound meaning of effortless great bliss, because the self-existing wisdom of mind-itself, the nature of the All-Creating King, abides from the very beginning in the nature of manifest enlightenment, so there is no need to abandon, prevent, purify, or transform anything. As it is said in Don Sal (Meaning Clarified): "The Hearers, Solitary Realizers, and Bodhisattvas, and the Kriya Yoga, the three sections, the two stages of generation and completion, grasping one side of the truth, the eight views with attachment, holding onto the realm of duality in the mind, do not turn away from self-awareness wisdom. Therefore, what further confusion is there?"
Chinese
是什么呢？因为偏离和违背了意义。是心之所欲的见解。如是说。其次，它的过失有二：即使普作本来遍及，也有因自性隐秘而未能证悟的过失；由于执着勤作和诽谤，反复在轮回中流转，最终即使生于天界，也无有功德，且远离精要之义的过失。第一是：唉！勇士金刚导师，普作王我之自性觉性菩提心，是无生如虚空般的自性，此心无有边际和偏袒，恒常不离地遍及显有轮回涅槃的一切法，并且一切法都无法超越它的自性。然而，安住于八种有勤作乘之道的那些人，由于具有各自乘的心之所欲的执着，因此，精要自生之智慧，以自隐之方便而中断，无法证悟，成为极度隐秘的过失，所以必须远离如是乘的一切宗派偏见。如是教诲。第二是：还有其他过失，如是执着于有勤作之乘，由于未能证悟或未能见到普作我之自性无勤任运成就之义，并且隐秘之故。安住于希求从他处寻求无勤自生之智慧的有勤作之乘的道上。由于未能证悟本来任运大圆满远离因果和勤作，从而诽谤必须依赖因果勤作。因此，在数百万劫的漫长时间里，处于恶趣最下劣之处，所谓的恶趣三者，在一切轮回的处所中，是匮乏安乐且具有众多痛苦之相的最下劣之处，那是因为众生生于彼处，远离安乐且唯独感受痛苦。如果生于天界，也会获得根不全，成为跛盲聋哑等之身。并且不会遇到开示无勤阿底瑜伽甚深密意的法和上师。由于这个原因，无法见到法性精要之义，心性自生觉性智慧的自面，并且会有历经劫数的过失。如是说。
English
What is it? Because it deviates from and violates the meaning. It is the view of the mind's desires. As it is said. Secondly, its faults are twofold: even though the All-Creating One is inherently pervasive, there is the fault of not realizing it because its nature is hidden; due to clinging to effort and slander, one repeatedly wanders in samsara, and ultimately, even if born in the heavens, there is no merit, and there is the fault of being far from the essential meaning. The first is: Alas! Warrior Vajra Teacher, the All-Creating King, my own nature, the awareness, the mind of enlightenment, is the nature of unborn, like space. This mind, without limits or partiality, constantly and inseparably pervades all phenomena of existence, samsara, and nirvana, and all phenomena cannot transcend its nature. However, those who abide on the path of the eight vehicles with effort, because they have the clinging of their own vehicle's desired mind, therefore, the essential self-born wisdom is interrupted by its own hidden means, and cannot be realized, becoming an extremely hidden fault, so one must be free from all sectarian biases of such vehicles. Thus, it is taught. The second is: There is another fault, likewise, clinging to the vehicles with effort, because one does not realize or see the meaning of the All-Creating One, my own nature, the effortless spontaneously accomplished, and because it is hidden. One abides on the path of the vehicles with effort, hoping to seek the effortless self-born wisdom from elsewhere. Because one does not realize the inherently spontaneously perfect Great Perfection, which is free from cause and effect and effort, one slanders that one must rely on cause and effect and effort. Therefore, for countless millions of eons, one is in the lowest of the lower realms, the so-called three lower realms, which among all the places of rebirth, is the lowest place, lacking happiness and having many forms of suffering, because beings are born there, separated from happiness and only experiencing suffering. If one is born in the heavens, one will also obtain incomplete faculties, becoming lame, blind, deaf, mute, etc. And one will not encounter the Dharma and the Guru who teach the profound meaning of effortless Ati Yoga. For this reason, one cannot see the essential meaning of the nature of reality, the self-face of the self-born awareness wisdom of the mind, and there will be the fault of going through eons. Thus, it is said.
Chinese
宣讲松巴龙珠的智慧实相有四点：宣讲龙珠如虚空；劝诫他人此乃超越勤作修持，是为授记；陈述因授记而了悟普作之必要；劝诫对勤奋修持多劫而疲惫者授记无勤。第一点是：奇哉！我乃导师普作王，是菩提心，是诸法之实相，是自生无为之自性。因此，如是之精华菩提心我，犹如虚空之边际，周遍于轮回寂静一切处。从原始起，便与轮涅一切无二无别地相联，无勤任运地成办一切有情之义，即已然将三有清净大界解脱。因此，不说存在除此之外可寻觅修持之法。因此，大圆满之果是：不由心而生的佛，不由因而生的果，不由教言而生的口诀。此三者，下乘之智无法容纳，犹如无明一般。如云：‘耳聪者攀岩易如反掌，此于他众不可能，于彼则可能。’如是大圆满阿底瑜伽自具法性，合理，故说不合理亦合理。如是说。十部经中说：不由心而生之佛，法性虚空，界性空。不由心而生是佛。不由因而生之果，菩提心之果，不由因而生是果。不由教言而生之口诀，法性菩提心之义，化身具缘者，如是了悟与觉知，不由教言而生是口诀。不合理之理此三者，亦以口诀之理而宣说。如是，导师普作我之自性，此不寻自成之义，以此向你宣示。菩萨金刚你亦应确信，自心之自性，自生之智慧，二义任运之佛，本自无离地安住，无需寻觅和修持超越此之果佛。
English
There are four points to explaining the wisdom reality of Sumpa Lhundrup: Explaining Lhundrup as being like the sky; advising others that it transcends effort and practice, which is to give a prophecy; stating the necessity of realizing the All-Creating One through prophecy; advising those exhausted from diligently practicing for eons to be prophesied effortlessly. The first point is: O, I am the teacher, the All-Creating King, the mind of enlightenment, the self-nature of the spontaneously arisen, unconditioned reality of all phenomena. Therefore, such an essence, the mind of enlightenment, I, like the edge of the sky, pervade all of samsara and peace. From the very beginning, it has been inseparably connected with all of samsara and nirvana, effortlessly accomplishing all the meaning of all beings, that is, it has already liberated the three existences into the expanse of great purity. Therefore, it is not said that there is another method to be sought and practiced. Therefore, the result of the Great Perfection is: the Buddha not born from the mind, the fruit not born from the cause, the instruction not born from the teaching. These three are beyond the comprehension of the lower vehicles, like ignorance. As it is said: 'It is easy for the clever to climb rocks, which is impossible for others, but possible for them.' Thus, the Great Perfection, Ati Yoga, is inherently reasonable and appropriate, so it is said that what is unreasonable is also reasonable. As stated in the Ten Sutras: The Buddha not born from the mind, the nature of reality is the sky, the essence is space. The Buddha not born from the mind is the Buddha. The fruit not born from the cause, the fruit of the mind of enlightenment, the fruit not born from the cause is the fruit. The instruction not born from the teaching, the meaning of the nature of reality, the mind of enlightenment, the incarnate fortunate one, as he realizes and knows, the instruction not born from the teaching is the instruction. These three unreasonable reasons are also explained by the reason of the instructions. Thus, the nature of the teacher, the All-Creating One, this self-accomplished meaning without seeking, is shown to you. Bodhisattva Vajra, you should also be certain that the self-nature of your own mind, the self-born wisdom, the Buddha of the two meanings, spontaneously accomplished, has been abiding inseparably from the beginning, and there is no need to seek and practice a Buddha who is a greater result than this.