Chinese
具有不需守护而能证悟的智慧，譬如幻化的大象显现且被看见时，因为知道那是幻化的，所以不会生起因其逃脱而导致地方荒芜的担忧，也不会生起因其被调伏而期望其守护地方的念头。因此，也不依赖铁钩和铁索的守护。依靠两种觉知，会转变成舍和大的舍。其中，舍是指安住于无有烦恼的心。因为没有沉没和掉举两种痛苦的不平等，所以称为获得心的平等性，这是最初的舍。之后，当心变得更加自主时，无需用对治来调整两种痛苦，就能获得心自然安住的状态，这称为中间的舍。之后，当心变得非常自主时，不会有产生两种痛苦的担忧，也不需要依赖对治的努力，就能获得心自然成就的状态，这称为最后的舍。那么，什么是大的舍呢？当证悟到与幻化平等时，因为具有不相违和对治无别的大的觉知，所以不努力断除不相违，不努力依赖对治，不努力显现意义，只是安住于无为的状态。像这样理解，仅仅是忆念和安住于无为的自然状态等等，而没有显示丝毫分别念和相的努力，如果显示，就与大圆满离于勤作的意义相违。因此，尊者萨ra哈也说：即使是芝麻皮大小的痛苦，也只会永远产生痛苦。这样说也是要归结到这种意义的关键。第七，像这样，一切作为之王，觉性菩提心，对于这个没有丝毫勤作和相的对境，所以用耳朵听闻，分别和详细解释词句的意义，也不能确定和证悟。依靠能诠释的偈颂等经藏，也不能证悟。同样，不让心散乱到其他地方，专一地禅修不能证悟，不禅修也不能证悟。
English
It possesses the wisdom of realizing without needing protection. For example, when a magically created elephant appears and is seen, because one knows it is magical, one does not have the worry that it will escape and cause the destruction of the land, nor does one have the thought of hoping it will protect the land when it is tamed. Therefore, one does not rely on the protection of iron hooks and iron chains. Depending on two kinds of awareness, it transforms into equanimity and great equanimity. Among them, equanimity is the mind that abides without afflictions. Because there is no inequality of the two pains of sinking and excitement, it is called obtaining the equality of mind, which is the initial equanimity. Then, when the mind becomes even more autonomous, without having to adjust the two pains with remedies, one obtains the state of the mind naturally abiding, which is called intermediate equanimity. Then, when the mind becomes extremely autonomous, there is no fear of the arising of the two pains, and without the effort of relying on remedies, one obtains the state of the mind naturally accomplished, which is called the final equanimity. So, what is great equanimity? When one realizes equality with illusion, because one possesses great awareness that is inseparable from the dissimilar and the remedy, one does not strive to abandon the dissimilar, one does not strive to rely on the remedy, one does not strive to manifest the meaning, but simply abides in the unconditioned state. Understanding it in this way, merely remembering and abiding in the unconditioned natural state, etc., without showing even a bit of the effort of conceptual thought and characteristics, because if it were shown, it would contradict the meaning of the Great Perfection being free from effort. Therefore, the venerable Saraha also said: Even a pain the size of a sesame seed husk will only ever produce suffering. This saying is also to be traced back to the key point of such a meaning. Seventh, thus, the all-creating king, awareness, bodhicitta, for this, there is not even a bit of an object of effort and characteristics, so by hearing with the ears, distinguishing and elaborately explaining the meaning of words, one cannot ascertain and realize it. Relying on the scriptural collections such as the expressive verses, one cannot realize it either. Likewise, not letting the mind wander elsewhere, one-pointedly meditating does not lead to realization, and not meditating does not lead to realization either.
Chinese
第八品，安住于无取舍之行的见解，分为二：教义和解释。第一部分是：如此这般，在精华意义的地上，显示没有可以净化的障碍，从那以后，普贤王如来（昆吉杰布）将一切法在法性菩提心的体性中无二无别，平等性远离戏论。如共同乘一样，对于行，没有可否认和肯定的，没有可取舍的见解，以不造作的本然安住的方式宣说了这些。第二部分是详细解释，分为三：简要地说明本然安住无取舍之行，详细地解释它的自性，不寻觅任运自成无二地总结意义。第一部分是：奇哉！导师之导师，普贤王如来，对于无生菩提心的自性，如实地安住，在不造作的状态中安住的见解中，好的善的方面应该取，坏的不善的方面应该舍弃，没有开示有任何这样的二法。为什么呢？因为一切法是无生菩提心的体性，而心性无生的自性是远离一切附加于好的方面的装饰和施加于坏的方面的诽谤，是超越思维的范畴的，因此没有善恶取舍。如果这样，那么从经续中对于应该取和应该舍的二者，以如理取舍的方式，守护不破戒律和誓言是怎么回事呢？那是精华菩提心的自性超越因果诽谤，不能被局限，对于认为法性的意义中有轮回涅槃取舍等等，并且执着于诽谤和因果的边见的人们，为了逐步引导他们入门，三身导师们仅仅是开示了引导的意义。因此，任何有缘分的补特伽罗，如果进入法性精华的意义，能够如实证悟，为了直接无误地证悟法性超越诽谤的精华意义，因此开示了大圆满超越因果诽谤的不造作本然之道。对于任何取舍之道，都没有希望和恐惧，以及善恶取舍等等的分别念的
English
The eighth chapter, abiding in the view of action without acceptance or rejection, is divided into two: the doctrine and the explanation. The first part is: Thus, on the ground of the essence of meaning, it is shown that there are no obscurations to be purified. From then on, the Primordial Buddha (Kunjak Gyalpo) declares that all dharmas are non-dual in the essence of dharmata bodhicitta, equality is free from elaboration. Like the common vehicle, there is no acceptance or rejection of conduct, no view of acceptance or rejection, and these are taught in the manner of uncorrected natural abiding. The second part is the detailed explanation, which is divided into three: briefly explaining the practice of natural abiding without acceptance or rejection, explaining its nature in detail, and summarizing the meaning in unsearched, spontaneous, and non-dual ways. The first part is: O, teacher of teachers, Primordial Buddha, for the nature of unborn bodhicitta, abiding as it is, in the view of abiding in an uncorrected state, the good and virtuous aspects should be accepted, and the bad and non-virtuous aspects should be abandoned, but there is no prophecy that there are any such dual dharmas. Why? Because all dharmas are the essence of unborn bodhicitta, and the nature of mind itself is free from all adornments attached to the good and slanders applied to the bad, it is beyond the realm of thought, therefore there is no good or evil to be accepted or rejected. If so, then what about the fact that in the scriptures, sutras and tantras, it is said that one should engage in acceptance and rejection in accordance with the way, and protect and maintain vows and commitments without breaking them? That is because the nature of the essence of bodhicitta transcends cause and effect and cannot be confined. For those who see that there are samsara, nirvana, acceptance and rejection, etc., in the meaning of dharmata, and who are attached to the extremes of slander and cause and effect, the Trikaya teachers have taught only the meaning of guidance in order to gradually lead them into the path. Therefore, any fortunate individual who enters the meaning of the essence of dharmata and is able to realize it as it is, in order to directly and without error realize the essence meaning of dharmata that transcends slander, this Great Perfection, the uncorrected natural path that transcends cause and effect and slander, is taught. For any path of acceptance and rejection, there is no hope or fear, and no conceptual judgment of good and bad, acceptance and rejection, etc.
Chinese
安住于超越一切思虑之义，这被预言为，导师普作金刚的密意是证悟一切法平等性，无取舍。如是，自性心之自生智慧，从本初即超越因果取舍之边，无谬证悟此义之瑜伽士，被说为无有业及烦恼之垢染。如金刚萨埵大虚空中所说： 劫中所积深重之黑暗， 觉性之王智慧日光芒， 刹那须臾亦能明亮照。 以及，续王金龟中所说： 此大路无有善恶二者， 若不执持自他不见时， 烦恼纵然如水沫， 亦不障解脱道。 若具此大乘， 则无善与恶， 必定解脱一切罪恶。 如是，然亦如实证悟大圆满之体性，彼即远离自欲之念，且一切心要之功德，如日与光芒般无离存在，故自然从伤害他者等一切罪恶中返回，且如火上添薪般，对因果生信，对众生生悲等，将更上层楼。如前者所说： 如是若能证悟如来法界， 则于无明者生起大悲心， 生起悲心后，以幻化之等持， 示现种种饶益有情之方便。 以及，邬金莲师说： 见解高于虚空， 行因果比面粉还细致。 如是之语。若反之，若如轻视因果等，自相续比以前还坚硬，则当知那是大圆满道之外，黑口张扬魔之见。二者有三：总说无取舍之体性，分别解释彼之自性，以无舍弃对治，总摄开显身语意三门大安住之义。初者： 噫！勇士金刚，如上所说，当修习法性心要自性无取舍之义。又如是，普作菩提之
English
To abide in the meaning that transcends all thoughts is prophesied to be the intention of the Teacher Kunjed Gyalpo, which is the realization that all dharmas are equal, without acceptance or rejection. Thus, it is said that the yogi who correctly realizes the meaning of the self-born wisdom of mind itself, which from the beginning transcends the extremes of cause and effect, acceptance and rejection, is not stained by the obscurations of karma and afflictions. As it is said in Vajrasattva Great Space: Even the thick darkness accumulated over eons, The king of awareness, the sunlight of wisdom, Will clear away in an instant. And in the Tantra King Golden Tortoise: On this great path, there are no two, good and evil. If one does not grasp self and other, and does not see, Even if afflictions are like foam, They will not obscure the path of liberation. If one possesses this Great Vehicle, There is neither good nor evil, One will surely be liberated from all sins. Thus, however much one realizes the state of Great Perfection, that much one is free from self-desiring thoughts, and all the qualities of the essential nature are inseparable like the sun and its rays, so one naturally turns away from all sins such as harming others, and like adding wood to a blazing fire, faith in cause and effect, compassion for sentient beings, etc., will increase more and more. As it is said in the former: Thus, if one realizes the dharmadhatu of the Tathagata, One will generate great compassion for the ignorant. Having generated compassion, with the samadhi of illusion, One will show various methods of benefiting beings. And, Orgyen Padmasambhava said: The view is higher than the sky, Action, cause and effect, is finer than flour. Such are the words. If, on the other hand, one disregards cause and effect, etc., and one's own mindstream becomes even more hardened than before, then one should know that this is the view of the black-mouthed demon, other than the path of Great Perfection. The second has three parts: generally showing the nature of non-duality of acceptance and rejection; specifically explaining its own nature; and summarizing and showing the meaning of the great abiding of the three doors with non-abandonment of antidotes. The first is: Emaho! Warrior Vajra, as shown above, meditate on the meaning of the non-acceptance and non-rejection of the nature of the essence of reality. Furthermore, like this, the all-creating bodhi of
Chinese
心啊，我乃是诸法不谬之实义精髓。如是精髓，自生之智慧，已超离一切言说戏论，故无取舍之行，亦非以分别、破立等所改造之境，乃是自生、无为法。因此，安住于真实自性之道，无有勤作之苦，是为不变之本乐，胜于他道，故于胜义之意，唯以任运安住之方式而串习，此外更无任何取舍勤作之行。如是串习，则能不谬证悟普作王之意。心性本为精髓，诸法本即安住于平等性中。于无二法性精髓之唯一义中，示现取舍二者，乃普作王所未曾宣说。心性本无生，自生无为，亦未曾宣说其成立为生灭之法。如是，于离戏如虚空般之自性中，亦未曾宣说其成立为善恶、净垢之法。已宣说其超离一切分别、臆测、二取之思虑境地。第二、分别解说分三：以超离心识之境故无取舍；以一切心性无有弃置故无取舍；以心与法性如虚空般一味故无取舍。第一、 嗟！心勇士金刚藏，此菩提心无有取舍之义，务必确定或无谬地修习之。于彼，修习之心与所修习之境，非为异体二法之自性所成立，乃是二无、大平等、无作任运成就之自性，与普作菩提心之自性为一。如是菩提心之自性，已超离修与不修等分别心识之行境，故莫作欲修之希冀与恐惧，于无作本然之状态中，如实无取舍地串习之，此乃精髓义续中所说： 无寻自性安住时，念头穷尽也， 无散乱以方便。