Chinese
因此，安住于不散乱的自性中，无需进行任何身语意三门之寻伺，一切显现为能所的诸法，也无需依赖其他对治，从心性自生的力量中自然显现，并且在显现之时，就像在水上画画一样，无迹而自然解脱，因此无需进行其他任何修法来成办事业，这就是所要阐述的。第五是： 唉，勇士金刚，一切法无有善恶取舍，在心性大乐的虚空中，安住于无造作的平等性中，如实不谬的此义，应当修持。 那么，如何修持呢？因为没有任何需要通过努力、造作和改变来修持的，所以，不要以观想自身为本尊等方式进行造作，也不要使根门迟钝或向内收摄，而是安住于自然状态，使五根的一切显现，如同星星在海面上闪耀一样，安住于自明无执的状态。 同样，语也不要选择任何词句或意义，或者说，一切言语的活动都停止，安住于无所作为、不可言说的状态中。心也不要特意专注于任何对境，不要以执着的努力去动摇，而是安住于不动的状态中，或者说，不要让分别念之风动摇你所专注的对境，这样的解释也可以。 无论如何，像这样，身语意三门没有任何需要努力的活动，修持这种无需寻伺、任运成就的事业，不做任何成办二利的事情，就能证悟圆满一切意义的意趣，这就是普贤王如来无所作为、任运成就大事业的自性。 普贤王如来伟大之处在于安住于自身，没有任何取舍，没有取舍就是最好的事业，最好的事业就是普贤王如来。 如是说。 第六是： 唉，大勇士，像这样，将身语意三门的一切活动都放下，安住于法性如是，远离一切造作的心性大乐的状态中，身语意三门不作任何努力，也不要造作和改变其体性，并且将二取分别念引入
English
Therefore, by abiding in the unscattered nature, without any searching of the three doors of body, speech, and mind, all phenomena appearing as subject and object, without needing to rely on other antidotes, arise naturally from the power of the mind's own nature, and at the very moment of arising, they are liberated without a trace in their own place, like drawing a picture on water. Therefore, it is taught that there is no need for any meditation or practice to accomplish activities other than that. Fifthly: O Vajra Hero, without good or bad, acceptance or rejection of all phenomena, abide in the unadulterated equanimity in the expanse of the great bliss of mind itself. Meditate on this unmistaken meaning as it is. Furthermore, how should one meditate? Since there is nothing to be meditated upon through effort, fabrication, or alteration, do not fabricate by means of meditating on your own body as a deity, etc., and without dulling the senses or withdrawing them inward, let them remain in their natural state, and let all the objects of the five senses remain self-luminous and without grasping, like stars shining on the ocean. Likewise, with speech, do not choose any words or meanings, or rather, stop all verbal activity and abide in a state of non-action, inexpressibility. And with the mind, do not intentionally direct it to any object of focus, do not waver with clinging effort, but remain in a state of non-wavering, or rather, it is also similar to explain that one should remain in a state where the wind of conceptual thought does not waver from the object of focus. In any case, like that, without accomplishing any activity of effort with the three doors, by meditating on this spontaneously accomplished activity without searching, without doing anything to accomplish the two benefits, one will realize the intention of completely perfecting all meanings, which is the nature of the great spontaneous accomplishment of the activity without searching of Samantabhadra. The greatness of Samantabhadra lies in abiding in oneself, without any acceptance or rejection. Without acceptance or rejection, the activity is good. The activity is Samantabhadra. As it is said. Sixthly: O Great Hero, like that, having abandoned all the activities of the three doors, abide in the great bliss of mind itself, which is the nature of reality, free from all activities. The three doors do not exert effort, and the essence is not fabricated or altered, and leading dualistic conceptual thoughts into
Chinese
我不执着于所缘的能取相，也不作意于有实与无实、清净与不清净、轮回与涅槃等相。不随逐世间名相，因为心性本具的智慧，从未有过任何改变的污垢，所以将安住于远离大乐迁变的意义，置于不造作的自然状态，这就是自生光明的见解，心之体性，于自性光明的状态中不作修整而安住。这是导师普贤王如来的见解，无勤任运成就的事业。第七，唉！勇士金刚法，修习一切法的实相，心性不可改造的本然之义。那又是如何呢？进入并修习心性不作修整的本然之义，因为心性本具的智慧是无境自明的体性，超越了分别念的对境，所以，由于它超越了以能衡量和所衡量的方式，用标志和理由等来衡量的对境，所以不需要能调伏的比量。因为是自生、无为、不作修整、俱生智慧，所以不需要用对治来改造，于如实证悟的意义上，安住于不作修整的本然状态，四种事业无需寻觅，自然成就。像这样，如实证悟心性，四种事业自然圆满成就的方式。意义明示中说：无勤事业有四种，法身无实离戏论，以证悟息灭一切戏，称为息灭之事业。功德如宝般生起，称为增益之事业。一切生起也从此生，一切安住也安住于此，一切消融也消融于此，也对一切进行灌顶，称为怀柔之事业。觉性无实无有顽固之法，无有偏颇，于任何处皆无有阻碍而显现。以大悲之力显现并摄持，故说为诛灭之事业。如是所说。三、将意义归纳为本自任运大圆满：唉！三门无为之自性中。
English
I do not fixate on the object of grasping at the apprehended aspect, nor do I conceptualize aspects such as real and unreal, pure and impure, samsara and nirvana. Not following after worldly names, because the naturally arising wisdom of mind has never had any stain of change, therefore, abiding in the meaning of being free from the shifting of great bliss, placing it in an unfabricated natural state, this is the view of self-arisen luminosity, the essence of mind, abiding without fabrication in the state of self-luminous nature. This is the view of the teacher Kunjed Gyalpo, the activity of effortless spontaneous accomplishment. Seventh, Alas! Warrior Vajra Dharma, meditate on the very meaning of the natural state of mind, the reality of all phenomena, which cannot be altered. And how is that? Entering into and meditating on the true meaning of the uncorrected naturalness of mind, because the naturally arising wisdom of mind is the essence of objectless self-illumination, transcending the object of discriminating thought, therefore, since it transcends the object of measurement by signs and reasons, etc., by means of the measurer and the measured, there is no need for a taming measure. Because it is self-arisen, unconditioned, uncorrected, co-emergent wisdom, there is no need to transform it with an antidote, and in the sense of realizing it as it is, abide in the uncorrected natural state, and all four activities are spontaneously accomplished without seeking. In this way, the manner in which the four activities are spontaneously accomplished in the complete realization of mind as it is. The Meaning Clarification states: Effortless activity has four aspects, Dharmakaya is unreal, free from elaboration, all elaboration is pacified by realization, it is called the activity of pacification. Qualities arise like a jewel, it is called the activity of increase. Everything arises, yet arises from it, everything abides, yet abides in it, everything dissolves, yet dissolves into it, and it also empowers everything, it is called the activity of subjugation. Awareness is unreal, without solid phenomena, without bias, it appears without hindrance in any direction. Because it appears and gathers by the power of compassion, it is said to be the activity of wrath. As it is said. Three, summarizing the meaning as the Great Perfection of Primordial Spontaneous Completion: Alas! In the nature of the three doors without action.
Chinese
对于这自然成就的事业，如果通过身语意三门来努力，任何事情都不会成功。正如经文所说： 如无勤作，日光照， 遣除三界之夜暗。 无碍大悲心， 乃无勤作之大事业。 如是，普作菩提心的事业，是无勤作，本来自然成就的缘故。因此，安住并习惯于法身普作王未经改造、自然成就之大义，则普作我之意，不需寻找无勤作之四种事业，亦将自然成就，故不应以希冀和疑虑而努力，应安住于未经改造的自然状态。如是说。 章节的名称是：菩提心普作王中，安住于如实无勤作之章节，即第七十三品之释义。 第四，关于如何修习不可生起坛城之义，第四品分为二：教示和解释。 第一是教示：如是，在普作菩提心的自性中，如何安住于事业无勤自然成就之义。之后，菩提心普作王说：一切法的精华，菩提心的自性，身语意金刚三者的体性，无有分离地安住于此，除此之外，没有可以生起坛城之义。 第二分为三：简要地显示心性自生智慧中不可生起之义；详细阐述其自性；将要点归纳为一个实修。 第一是：唉玛！在未经改造、自然成就之大坛城中，对于不可生起之心性如实之义，菩萨金刚你应当修习。又是导师之导师普作王，开示说菩提心之坛城，无需安置物质和用具，即心性如实，没有主尊和眷属的分别，一切显现之法，皆在心性无生之界中，自然成就一个坛城之义或自性中安住。
English
For this spontaneously accomplished activity, if one strives through the three doors of body, speech, and mind, nothing will be achieved. As it says: Like the sun's rays without effort, Dispelling the night's darkness in the three realms, With unobstructed great compassion, Is the great activity without effort. Thus, the activity of the All-Creating Bodhicitta is spontaneously accomplished from the beginning without effort. Therefore, by abiding in and becoming accustomed to the meaning of the uncorrected, spontaneously accomplished great meaning of the Dharmakaya All-Creating King, the intention of the All-Creating I, without seeking the four activities without effort, will be spontaneously accomplished. Therefore, do not strive with hope and doubt, but remain in the uncorrected natural state. Thus it is said. The title of the chapter is: From the Bodhicitta All-Creating King, the chapter on abiding in reality without effort, which is the commentary on the seventy-third chapter. Fourth, regarding how to meditate on the meaning of the mandala that cannot be generated, the fourth chapter has two parts: the teaching and the explanation. The first is the teaching: Thus, in the nature of the All-Creating Bodhicitta, how to abide in the meaning of activity that is effortless and spontaneously accomplished. Then, the Bodhicitta All-Creating King said: The essence of all dharmas, the nature of Bodhicitta, the essence of the three vajras of body, speech, and mind, abiding inseparably, other than this, there is no meaning of a mandala that can be generated. The second has three parts: briefly showing the meaning of non-generation in the self-arisen wisdom of mind itself; explaining its nature in detail; and summarizing the meaning into one practice. The first is: Alas! In the great mandala of uncorrected spontaneous accomplishment, Bodhisattva Vajra, you should meditate on the meaning of the mind itself as it is, which cannot be generated. Moreover, the teacher of teachers, the All-Creating King, taught that in the mandala of the essence of Bodhicitta, there is no need to place substances and implements. The mind itself as it is, without the distinction of main deity and retinue, all phenomena that appear, all abide in the realm of the unborn nature of mind, in the meaning or nature of a single spontaneously accomplished mandala.
Chinese
据说，除了那之外，没有其他的坛城可以安立。第二，详细解释分为三部分：总的展示无勤任运解脱的坛城，显空身的坛城，声空语的坛城，觉空意的坛城这三种分别解释，以三种安立的三门坛城总结为三种坛城。第一是：以“喂，金刚萨埵”开头。其中，坛城的意思是，梵语“曼荼罗(mandala)”，曼(mana)是精华，荼(da)是取和持。像这样，将包含显有轮回涅槃的一切法，通过明了觉性之王自生大智慧的体性而进行自在，从而，一切法的精华，心性自生的智慧，是超越因缘、勤作的自性，不错乱如实地证悟，具有此证悟之境的各自自证智慧，以特别超胜的胜慧取持而不舍弃，以无二无离的方式执持，这就是法身普贤王如来无造作任运成就的坛城，是无勤作的自性。如是自性任运成就的坛城，也以三身的角度说了三种。义明中说：自性任运成就的坛城，是三身佛的坛城。觉性中央是智慧轮，是法身的体性定义。主尊中央是萨埵父母眷属轮，是报身的体性定义。阿赖耶中央是八识聚轮，是化身的体性定义。如是说。第二，在身语意坛城三种中，第一是：喂，金刚萨埵，导师之导师，法身普贤王如来我，安立精华身的坛城。此处精华是指觉性菩提心的自性。如《虚空大根本续》中说：我即精华菩提心，此精华亦非他，精华菩提即本初佛，由一切清净而生，从自性而生故为精华，周遍一切故为精华，观任何处皆为精华，任何显现皆