Chinese
此外，由于我本身不住于任何处，所以说要进入未造作之精要意义，这仅仅是为了阻止改造、扬弃、取舍等其他行为而使用的措辞，实际上要知道并没有能进入的事物和进入者。二是，心性勇士，请习惯于超越大圆满誓言守护界限的意义！也就是说，诸众生虽然与普作法身的意趣，以自性任运的方式不可分离，却以自隐之方式断绝，以致未能证悟而流逝于长劫的自生觉性本智，若未在自身显现，那么执着于将甚深法性意义的实相，视为言语和声音的对象，并对此产生执着的习气，就不会遇到显示普作我之誓言无有违犯的这段经文。然而，由于誓言是无法守护的自性，至高无上的法身普作王之意趣，所有六识境相及显现，皆于当下自解脱，因此超越了守护的界限。此乃于一切时分，一切有情之相续中，本自未曾守护，却无有丝毫毁坏过失而安住。若未能习惯如此之普作我的甚深意趣，那么除此之外，即便如小乘之规般如何守护，也只是偏离了普作菩提心之自性无有守护界限的意义，只会变成争吵，而无法获得实义之果。三是，导师普作我的意趣如上所示，必须习惯于这种超越守护界限的誓言之理由是：如小乘行者所愿，以不散乱、专注一境的忆念，交替修持止观，则所有显现为实物的法，最终都未被改造为本智，且任何人都未曾以能作、所作、扬弃、取舍之方式，将其转变为本智之自性，但实际上，它们从一开始就是无二大智慧的体性，是自生的，也就是自生智慧一体的自性。然而，众生由于不了解这一点而陷入迷惑。小乘行者也因未能领悟此理
English
Furthermore, since I myself do not abide anywhere, it is said that one should enter into the meaning of the unfabricated essence. This is merely a term used to prevent other actions of fabrication, rejection, acceptance, and so on. In reality, one should understand that there is neither something to enter nor an enterer. Secondly, O Mind Hero, become accustomed to the meaning that transcends the boundaries of the Great Perfection's samaya! That is to say, although all sentient beings are inseparable from the intention of the Dharmakaya All-Creating King in a spontaneously perfect manner, they are cut off by their own secret means, and because they do not realize it, the self-born wisdom of awareness that has gone on for eons will not appear manifestly to themselves. If that profound state of the nature of reality is grasped and clung to as an object of words and sounds, then the habitual thoughts that cling to it will not encounter this scripture, which shows that the samaya of the All-Creating King is without transgression or decay. However, since the nature of the samaya is such that it cannot be protected, the intention of the supreme and sacred Dharmakaya All-Creating King is that all that arises, including the six consciousnesses and their objects, is liberated in its own place. Therefore, this transcendence of the boundaries of protection is such that, at all times and in all ways, it abides in the minds of all beings without being protected from the beginning, and without even a speck of the fault of decay. If one does not become accustomed to this profound intention of the All-Creating King, then no matter how one tries to protect it according to the lower vehicles, it will only deviate from the meaning of the All-Creating Bodhicitta's nature, which is without boundaries of protection, and will only turn into quarrels, without obtaining the fruit of the true meaning. Thirdly, O Teacher, the reason why one must become accustomed to this samaya that transcends the boundaries of protection, as the intention of the All-Creating King has been shown above, is that, according to the wishes of those of the lower vehicles, if one meditates with unwavering, one-pointed mindfulness, alternating between meditative equipoise and subsequent attainment, then all phenomena that appear as substantial entities will not yet have been transformed into wisdom. And although no one has transformed them into the nature of wisdom in that way through the means of action, agent, rejection, and acceptance, in reality, from the very beginning, they are the nature of non-dual great wisdom, self-born, that is, the nature of the single self-born wisdom. However, sentient beings are confused because they do not understand this. And those of the lower vehicles, due to not realizing this principle
Chinese
由于处于否定与肯定、舍弃与接受的极端，为了从那些过失中解脱出来，如果习惯于不违背誓言的意义，并以觉性来掌控，那么就能如实地证悟到没有守护誓言与不守护誓言之分的甚深密意。同样，由于证悟到显现之外内诸法，一切皆为自性本然成就之精要，且不间断地自明，因此无需舍弃、接受、改造，并以觉性来掌控。因此，对于普作王所造的轮回与涅槃之法，觉性超越了将觉性执着为涅槃，无明执着为轮回众生的二者分别之境，从而在超越善恶取舍的轮回涅槃大圆满中达到究竟的必要，如是宣说。第二，如此习惯的利益是： 唉！导师之导师普作王啊！ 如是宣说大圆满之誓言，本自不违越，具有不退转之自性，超越了以希望、疑虑、努力来守护与不守护之境。 勇士金刚，在习惯了如此意义之后，请向我普作王的所有眷属宣说此理。 如果向我普作王的眷属如此宣说，那么执着于守护誓言等勤作之境，并进入取舍之道的有勤作的乘众，将从执着束缚的道路中解脱。 由于证悟诸法无生，一切分别念之相皆不舍而自性寂灭。 将与导师普作王我之心无二无别地解脱，并具有自在获得原始本有功德之利益，如是宣说。 第三，归纳意义分为二：于三门中放松于大无为，以及宣说其已超越守护界限。 第一是： 唉！安住于自性本然之智慧，轮回涅槃一切之总主宰大尊，我乃导师普作王，觉性菩提心。 我的自性中，没有任何可以安立为有或无的增益或损减之境。
English
Since it abides in the extremes of negation and affirmation, rejection and acceptance, in order to be liberated from those faults, if one becomes accustomed to the meaning of not transgressing the samaya and controls it with awareness, then one will realize as it is the profound intention of having no distinction between keeping and not keeping the samaya. Similarly, since all these outer and inner dharmas that appear are naturally present as the essence of mind itself, and are self-illuminating without interruption, one realizes that there is no need to reject, accept, or transform anything, and controls it with awareness. Therefore, for the dharmas of samsara and nirvana created by Kunjed Gyalpo, awareness transcends the realm of distinguishing between grasping awareness as nirvana and ignorance as sentient beings in samsara, and thus there is a need to reach the ultimate in the meaning of the great perfection of equality between samsara and nirvana, which is beyond good and bad, acceptance and rejection, so it is said. Secondly, the benefit of becoming accustomed to this is: Alas! O teacher of teachers, Kunjed Gyalpo! As it is taught that the samaya of Dzogchen, which is inherently free from transgression and has the nature of non-regression, is beyond the realm of keeping and not keeping through hope, doubt, and effort. Warrior Vajra, having become accustomed to such a meaning, please prophesy in this way to all who abide in my retinue, the teacher Kunjed. If you prophesy in this way to my retinue, Kunjed, then those of the vehicle of effort who are conscious of the realm of striving, such as keeping the samaya, and who engage in the path of acceptance and rejection, will be liberated from the path of clinging and bondage. Since one realizes that all dharmas are unborn, all characteristics of conceptual thought will be pacified in their own nature without being abandoned. One will be liberated inseparably from the heart of the teacher Kunjed Gyalpo, and one will have the benefit of freely obtaining the qualities of primordial stability, so it is said. Thirdly, summarizing the meaning has two parts: relaxing into the great non-action in the three doors, and showing that it transcends the limits of protection. The first is: Alas! I, who abide as the great sovereign of the spontaneously arisen wisdom of reality, the general glory of all samsara and nirvana, am the teacher Kunjed Gyalpo, the mind of awareness, bodhicitta. In my nature, there is nothing that can be established as a realm of superimposition or denigration, whether it exists or does not exist.
Chinese
因此，如果想要如实地证悟这种法性菩提心的自性，就不要执着于有无等任何戏论的边，也不要修持有执着目标的相的禅定。总之，不要以任何作为、行动或努力来矫正自己的身语意三门，而是要不加矫饰地自然安住。这是教诲。如《虚空六法》中所说： 如此安住的自性中， 以见、修、行， 也无法见到它的一丝一毫。 以咒语、禅定、三摩地， 也无法触及它的边缘。 布施、持戒、忍辱和， 精进、禅定、智慧， 对此没有利益和损害。 经、律、论和口诀， 对此没有丝毫的需求。 灌顶、誓言、戒律等， 也不会带来利益和损害。 如是所说，对于法性自生的智慧，取舍和努力没有任何利益和损害。 第二，既然不需要三门的一切作为，一切法从一开始就已解脱于精华菩提心的虚空中，因此，为了成就本尊和悉地，就不需要依赖吉日良辰等吉祥的星宿和日期。同样，一切显现都是智慧的游舞，所以不要修持其他生起次第和圆满次第等的禅定。一切发出的声音都是无坏金刚咒的自声，所以不需要用语言念诵咒语和重复。一切显现的形象都已安住于智慧手印的坛城中，所以远离身体的舞蹈和手印的改变等一切。如《圆满自生续》中所说： 虚空无边世界中， 三界一切有情众， 显现之色有多少， 皆是 разнообразия 手印之坛城。 发出之声有多少， 一切皆是咒语之语。 心之分别有多少， 无量百千之禅定。 善与非善之业， 一切皆是佛之事业。 从一切到一切，一切皆是， 物质等动静一切， 一切皆是胜者之坛城。
English
Therefore, if one wishes to realize the nature of such Dharmata Bodhicitta as it is, one should not fixate on any extreme of elaboration, such as existence or non-existence. Nor should one meditate on samadhi that clings to targeted signs. In short, one should not correct one's own three doors with any action, activity, or effort, but rather rest naturally without correction. This is the instruction. As it is said in the "Six Spaces": In the nature of abiding thus, Even with view, meditation, and action, Not even a fraction of it is seen. With mantra, samadhi, and contemplation, One cannot touch its edge. Giving, discipline, patience, And diligence, meditation, and wisdom, Are without benefit or harm to this. With tantras, scriptures, and instructions, There is not a particle of need for this. Empowerment, vows, and precepts also, Do not bring benefit or harm to this. As it is said, for the self-arisen wisdom of Dharmata, there is neither benefit nor harm from acceptance and rejection or effort. Secondly, since there is no need for any activity of the three doors, and all phenomena are already liberated into the expanse of the essence of Bodhicitta from the beginning, therefore, in order to accomplish deities and siddhis, there is no need to rely on auspicious times with good conjunctions of planets, stars, and dates. Likewise, since whatever arises is the play of wisdom, one should not meditate on samadhi such as generation and completion stages. Since all sounds that arise are the self-sound of the indestructible Vajra mantra, there is no need to recite mantras and repetitions with the voice. Since all forms that appear are already present in the mandala of wisdom mudras, one is free from all such as bodily dances and changes of mudras. As it is said in the "Perfect Self-Arisen Tantra": In the limitless expanse of the sky, All sentient beings of the three realms, As many forms as appear, Are the mandala of various mudras. As many sounds as arise, All without exception are words of mantra. As many thoughts as arise in the mind, Are countless hundreds of thousands of samadhis. Whatever actions are virtuous or non-virtuous, All are the activities of the Buddhas. From all to all, everything is, All things, including moving and unmoving, All are the mandala of the Victorious Ones.
Chinese
如是说，三门的一切行为，本来就是清净的，是普贤王如来三密的智慧金刚的唯一游舞自性，因此，没有好坏和取舍的分别，因此，对于普作菩提心自性，没有通过取舍努力来守护和不守护誓言的界限，而是说本来守护，没有毁坏的自性。如是说。章节名称：菩提心普作王中，开示观修和誓言无动摇之章节，即第七十二品之释。第三，不寻求事业之义如何修习之章节，第三品分二：开示和解释。初者：如是开示对于普作菩提心，守护无誓言之义的修习方式，之后，菩提心普作王说：三世诸佛的事业，虽然显现为不寻求任运成就的方式，但本体是自生智慧，那些事业无作，安住于本来圆满大之中，三门没有作为，证悟远离一切努力勤作之方式，此即所说。第二，广说分三：简述不寻求作为之事业，广说彼之自性，总摄本来任运大圆满之义。初者：唉！不观待作为之业的心性自生智慧，我乃导师普作王，普作王我的意旨，不寻求事业之义的修习方式是如何呢？一切法与自生菩提心一之体性无别，超越言思议之境，并且远离一切作为勤作，因此，证悟无有任何可修，如是。又如虚空燃烧续中所说：心作事业之方式不可思议。略微开示作事业之方式是：遣除无明黑暗的事业。遣除愚痴习气的事业。摧毁障碍遮蔽黑暗的事业。五毒于自位解脱的事业。转变有情为佛陀的事业。迷乱之基