English
It is the land of diligence. Third, there are seven lands for realizing the essence: the land of equality and non-origination, revealing the essence of non-duality of obscurations, revealing the essence of non-duality of the three times, revealing the essence of no object and no characteristics, surpassing the realm of existence and non-existence, revealing the essence of no words and no terms, realizing the nature of mind being unborn, revealing the essence of liberation in whatever arises, that itself is the essence of Dharma, and also revealing the essence of the key instructions for merging into it, the nature of the essence is non-dual, revealing that itself is the essence of non-distraction, the reality is inexpressible and inconceivable, revealing the essence of transcending effort, practice, cause, and effect. The first is: Alas! The teacher of teachers, the all-creating king, I, all the dharmas of samsara and nirvana, from the beginning, abide in the nature of equality and non-origination as the essence of one mind, likewise, the wisdom mind that appears as a means is luminous, and its nature, the essence of dharmata, is primordially unborn, the two are not different as dharma and the possessor of dharma, in the non-duality of space and wisdom, free from thought and expression, the individual who realizes, because of realizing all dharmas as the nature of one unborn, there is no difference between the obscurations to be abandoned and the qualities to be attained, it is revealed in the nature of equality, free from acceptance and rejection. The second is: Therefore, the nature of the all-creating king, my essence, the mind of bodhi, does not arise in the three times, with the nature of unborn like the sky, pervading all of samsara and nirvana, and wherever it goes, it does not go beyond the realm of awareness, therefore, do not enter the path and walk on the ground apart from it, as it is said in the "Perfect Spontaneity": As the sky pervades, awareness pervades. The nature of awareness is the Dharmakaya. Also, as it is said in "Equal to the Limit of the Sky": There is nowhere to go, no way to walk on the path. The ten bhumis and five paths are conceptualizations. In the self-illuminating boundless dharmadhatu, no matter where you go, it is that very nature. In the self-illuminating palace of the sky, how can going exhaust it? Thus it is said. Likewise, because nothing is established in the realm of conceptual characteristics, there is no contemplation of the view, meditation, etc., and there is no practice, and one does not look at directions and categories such as samsara and nirvana.
Chinese
不寻觅田等实有和非实有、清净和不清净等分别念相的任何对境，这被预言为导师普作王的甚深密意。三者是：唉！如是的普作王，我的意即法界菩提心的自性，是超越有无、显空等戏论言说的对境，因为脱离了言词和文字的诠释，所以无法找到可说之物；词和义的方面，无法以声音和量来确定；因为本来没有出生，所以其作用不会停止，是显现为多种多样的自性，因此轮回和涅槃的无量显现都由此产生和显现，但是，法性自己的体性不会增长和广大，也不会穷尽和完全衰减，如《功德宝聚经》中所说：树和果实、花朵、森林有多少，这些全部都从地上如实产生和出现。然而，土地不会穷尽，也不会增长。不会完全衰败，不会分别念，没有忧愁。佛子和声闻、独觉、天人们和，众生的安乐、法有多少，那些全部都从般若波罗蜜多胜妙中产生。般若等也不会穷尽，也不会增长。如是宣说。同样，无生菩提心的自性不是成立为世间相的法，也不是不是它，即不是成立为无相的自性，因为不是言说、思虑、表达的任何戏论的对境的缘故。四者是：唉！导师之导师普作王无生菩提心的自性，我所显现的轮回和涅槃的一切法，都已加持为本来没有出生的体性，意思是说，一切法的自性无生，已显示为与心髓菩提心的自性无二无别，因此，如是如实通达一切法是普作无生的自性者，将回归或解脱于法界无生心髓菩提心的自性之中，最初从原始的基地大界之中，基地显现
English
Not seeking any object of conceptual signs such as fields, real and unreal, pure and impure, this is prophesied to be the profound meaning of the intention of the Teacher, the All-Creating King. The third is: Alas! Such is the All-Creating King, my intention, the nature of Dharmadhatu Bodhicitta, is beyond the object of elaboration and expression such as existence and non-existence, appearance and emptiness, etc. Because it is free from the expression of words and letters, it is impossible to find something to say. In terms of words and meanings, it cannot be determined by sound and measure. Because it is originally unborn, its function does not cease, and it is the nature of appearing in various ways. Therefore, the immeasurable appearances of samsara and nirvana arise and appear from this, but the nature of Dharma itself does not increase and expand, nor does it exhaust and completely diminish. As it is said in the Sutra of Gathering Precious Qualities: "How many trees, fruits, flowers, and forests are there? All of these arise and emerge from the earth. However, the earth does not exhaust and does not increase. It does not completely decay, does not discriminate, and has no sorrow. Buddha's sons, hearers, solitary realizers, gods, and all beings' happiness and dharmas, how many are there? All of those arise from the supreme Prajnaparamita. Prajna and others also do not exhaust and do not increase." Thus it is said. Similarly, the nature of unborn Bodhicitta is not established as the Dharma of worldly signs, nor is it not it, that is, it is not established as the nature of no signs, because it is not the object of any elaboration of speech, thought, and expression. The fourth is: Alas! Teacher of teachers, All-Creating King, the nature of unborn Bodhicitta, all the dharmas of samsara and nirvana that appear to me have been blessed as the nature of being originally unborn. It means that the nature of all dharmas is unborn, and it has been shown to be non-dual with the nature of the heart essence Bodhicitta. Therefore, those who truly understand in this way that all dharmas are the nature of the All-Creating Unborn will return or be liberated into the nature of the Dharmadhatu Unborn Heart Essence Bodhicitta itself. Initially, from the original great realm of the base, the base appearance
Chinese
虽然光明显现，但因不识自性而迷惑，一旦认识自性，便证悟原始的广大基界。第五，如是，我，一切造者之王，以我加持之力，或以我之加持，如勇识金刚如何证悟一切法无生一般。未来任何瑜伽士，若对开示一切造者之王，心性本然如是之义的确切教言，以信心信奉和渴求，则应开示一切事物之法，安住于觉性菩提心无生之自性中，并加持其体性，或使其无误地证悟此义，此乃一切诀窍之精华。第六，如上所示，法性离于造作，因此，于不可修持之精华，如是无散乱地，以无造作的本有觉性持守，乃如何修持精华之殊胜口诀。也就是说，在本文前后的一些章节中，也曾提到以不散乱的觉性持守心性而修持，但这与共同乘的道上，以正念和觉知使心不散乱于对境，而专注于一境不同。此处所说的是，习惯于本有觉性或自性安住的禅定，如河流般持续不断的等持，这是大圆满的真实安住之法。对此，全知荣 सोम 巴大师说：了知一切法如幻如梦等，平等一味，以大觉性的容器持守，安住于大舍弃的状态，这被称为菩提心的安住之法。并且，他也区分了觉性和大觉性，舍弃和 大舍弃。觉性是指以正念和智慧的差别，对身语意的行为保持觉知。如果存在觉性，那么在将心安置于内，并平等安住时，也能清楚地知道何时下沉，何时掉举。
English
Although clarity dawns, one becomes deluded due to not recognizing one's own nature. However, once one recognizes one's own nature, it is shown that one is liberated into the great primordial ground. Fifth, thus, I, the All-Creating King, by the power of my blessing, or by my blessing, just as the courageous Vajra has realized that all dharmas are unborn. Whichever yogi of later generations who believes with faith and desires for this definitive prophecy that teaches the meaning of the All-Creating King's mind, the uncorrected as it is, should prophesy that all phenomena of things abide in the unborn nature of awareness, the enlightened mind, and bless its essence, or lead it to the meaning of realizing that very thing without error, and that is the essence of all instructions. Sixth, as shown above, since the nature of reality is free from effort and activity, therefore, holding onto the essence that cannot be meditated upon in the same way, without distraction, with the uncorrected, innate mindfulness, is the supreme instruction on how to meditate on the essence. That is to say, in some of the preceding and following sections of this, it is also shown that meditating by holding the mind without distraction with mindfulness is also different from the path of the common vehicle, in which mindfulness and awareness do not allow the mind to be distracted by objects, but focus on one point. What is said here is that one should become accustomed to innate mindfulness or the meditation of naturally abiding, the samadhi of a continuous stream of water, which is the actual way of abiding of Dzogchen. On this, Omniscient Rongzom Chenpo said: Knowing that all dharmas are equal in taste, like illusions and mirages, etc., holding them with the vessel of great awareness, and abiding in the state of great equanimity, is called the way of abiding of the mind of enlightenment. And, he also distinguishes between awareness and great awareness, abandonment and great abandonment. Awareness is the distinction of mindfulness and wisdom, which engages in the activities of body, speech, and mind with awareness. If there is awareness, then even when placing the mind inward and abiding equally, one will clearly know when it sinks and when it rises.
Chinese
也完全明白，昏沉的对治是心怀振奋。也完全明白，掉举的对治是以舍心来压制。也同样完全明白，如果远离昏沉和掉举二者的痛苦，心平等安住。特别是，也完全明白，这不是产生依赖对治的勤奋之处，这样的心就像守卫者一样。例如，就像守护装满水的容器，不让它向外倾倒一样。这是从如幻看待事物，并且不平等看待事物而产生的。例如，大象天生骄傲且醉酒，如果喝了劣质酒，就会变得非常醉。如果不以铁钩和铁链控制它，就会担心它会犯下毁坏房屋、杀害生命等各种罪行，因此总是用两种缰绳控制它。如果被控制且调伏，就能摧毁敌人的军队，具有使战争稳固的巨大功德。因此，由于缺点和功德二者的影响，而具有希望和担忧的心。因此，总是用两种缰绳守护它。同样，对于天生难以调伏的心之大象，喝了贪欲等烦恼，以及昏沉和掉举等近烦恼的劣质酒，变得非常混乱和烦恼，如果不以正念的铁链和铁钩控制它，就会总是造作轮回和恶趣之因的恶行。因此，由于害怕巨大的过失，而存在担忧。如果被正念的缰绳控制，就不会被烦恼所控制，而具有造作天界和解脱之果的巨大功德，因此具有希望。这样，由于存在巨大的希望和担忧二者，因此用正念的缰绳守护它。那么，什么是大的正念呢？例如，被巨大的外围容器所容纳的巨大海洋，即使流入无尽的河流，也没有倾倒的担忧。就像即使被时间的风所吹动，或者被天空飘动的云朵所击打，也没有从巨大的外围容器中溢出的担忧一样。当了悟一切法如幻且平等时，就会远离希望和担忧的心，因此不需要守护和不
English
Also, it is fully understood that the antidote to dullness is to uplift the mind with enthusiasm. It is also fully understood that the antidote to agitation is to suppress it with equanimity. It is also fully understood that if one dwells in equanimity, free from the suffering of both dullness and agitation. In particular, it is also fully understood that this is not the place to generate the effort of relying on antidotes, such a mind is like a guard. For example, like guarding a container filled with water, preventing it from spilling outwards. This arises from viewing things as illusory and not viewing things equally. For example, elephants are naturally proud and intoxicated, if they drink inferior alcohol, they become extremely intoxicated. If they are not controlled by iron hooks and iron chains, there is concern that they will commit various crimes such as destroying houses and killing living beings, therefore they are always controlled with two reins. If it is controlled and tamed, it can destroy the enemy's army and has the great merit of stabilizing the war. Therefore, due to the influence of both faults and merits, it has a mind of hope and worry. Therefore, it is always guarded with two reins. Similarly, for the elephant of the mind, which is naturally difficult to tame, having drunk the inferior alcohol of afflictions such as desire, and near afflictions such as dullness and agitation, becoming extremely confused and afflicted, if it is not controlled by the iron chain and hook of mindfulness, it will always create evil deeds that are the cause of samsara and the lower realms. Therefore, due to the fear of great faults, there is worry. If it is controlled by the rein of mindfulness, it will not be controlled by afflictions, and it has the great merit of creating the fruit of heaven and liberation, therefore it has hope. Thus, due to the existence of both great hope and worry, it is guarded by the rein of mindfulness. So, what is great mindfulness? For example, the great ocean contained by a huge surrounding container, even if endless rivers flow into it, there is no fear of it overflowing. Just as even if it is blown by the wind of time, or struck by the clouds floating in the sky, there is no fear of it overflowing from the huge surrounding container. When all dharmas are realized as illusory and equal, one will be free from the mind of hope and worry, therefore there is no need to guard and not