English
O mind, I am the unerring essence of the reality of all phenomena. Such an essence, the self-arisen wisdom, is beyond all speech and elaboration, so there is no practice of acceptance and rejection, nor is it established as an object to be modified by discrimination, refutation, and affirmation. It is self-arisen and unconditioned. Therefore, the path of abiding in the true nature is without the suffering of effort, and the original bliss is unchanging. It is superior to other paths, so one only familiarizes oneself with that supreme intention by naturally abiding in it, and there is no action of acceptance and rejection or effort. Having familiarized oneself in this way, when one realizes the meaning of the All-Creating King without error, the nature of mind is the essence, and all phenomena abide from the very beginning in equality. The All-Creating King himself did not prophesy that there is acceptance and rejection in the single meaning of the essence of the non-dual Dharma nature. He also did not prophesy that the nature of mind, which is unborn, self-arisen, and unconditioned, is established as a phenomenon of arising and ceasing. Likewise, he did not prophesy that in the nature of being free from elaboration, like the sky, it is established as a phenomenon of good and bad, clean and unclean. It is said that he prophesied that it is beyond all objects of thought, speculation, and dualistic grasping. Second, the specific explanation has three parts: because it is beyond the realm of the mind, there is no acceptance and rejection; because all mind is one without abandonment, there is no acceptance and rejection; and because mind and Dharma nature are one like the sky, there is no acceptance and rejection. First: O mind-hero Vajra Essence, definitely or unerringly meditate on this meaning of the mind of enlightenment, which is without acceptance and rejection. In that, the mind of meditation and the object to be meditated upon are not established as the nature of different two phenomena, but are one in the nature of the two-without, great equality, uncreated, spontaneously accomplished, the self-nature of the All-Creating Bodhicitta. Such a nature of Bodhicitta is beyond all the objects of the discriminating mind, such as meditating and not meditating, so do not have hope and fear of wanting to meditate, but familiarize yourself with the uncorrected, natural state as it is, without acceptance and rejection. This is what is said in the Essence Meaning Tantra: When the unsearched nature is left as it is, thoughts are exhausted. With unwavering means.
Chinese
安住即是解脱，无有边中内外乃是法界。自性清净之义，无需修持，不散乱不昏沉安住则自性串习。如是说。第二，嗟！大菩萨，导师普作王，觉性菩提心，我之自性，本即是远离取舍改造之自性故。导师我之眷属所聚之众等，对于善恶与好坏，净垢等等，取与舍之勤作之境的法，普作我不示现。法性一之自性，于轮回涅槃等分二法之法亦不示现，如《拉卓》云：嗟！大菩萨，谛听！莫于此上更求法，若寻觅则障蔽心要义。身语勤作皆莫取，若取则为勤作之病所迷。迷处莫执为障蔽，莫执自地。自以自地执持者，于此，任运心要义，不作饶益。饶益说为法者，无有自他成立之二，我示现为不可数，超越算数。自性任运成就故，不需修。超越所缘境故，不需修。超越能诠之词故，不需知。远离一切心之造作故，以能系之心，于此无有思。非是无因从缘生，故福德资粮亦无需积。如是说，不示现任何取舍等。那么如何示现呢？心要自生之智慧，安住于一切法之自性，是超离心识分别与观察之境，故不以分别观察而思，心性无为如是之义，不以修持之勤作而改造，不作任何取舍之行，于无作任运中放任，于一切所显现，所生起之法，知为法性一之自性，不以二取相之心而思任何事物，于超离心识戏论之状态中，自然安住吧，如是安住则现前本解脱离基之义。
English
Remaining is liberation. Without edges, center, inside, or outside, it is the realm of Dharma. The meaning of self-nature purity is without meditation. By remaining without distraction or dullness, self-nature becomes familiar. As it is said. Secondly, O Great Bodhisattva, the teacher, All-Creating King, the nature of my mind, the Bodhi mind, is inherently the nature of being free from abandonment, acceptance, correction, and transformation. Therefore, to the assemblies gathered in my circle, the teacher, All-Creating King, I do not show any Dharma that is the object of effort and accomplishment for taking and abandoning good and evil, good and bad, clean and unclean, etc. I do not show any Dharma that divides Samsara and Nirvana, etc., into two Dharmas in the nature of the one Dharma-nature. As it says in the La Dzö: O Great Bodhisattva, listen! Do not seek a Dharma beyond this. If you investigate, it obscures the essential meaning. Do not take up physical and verbal efforts. If you take them up, you will be led astray by the disease of effort. Do not hold onto the place of straying as an obscuration; do not hold onto your own ground. By holding onto your own ground, you will not benefit the spontaneously accomplished essential meaning. That which is said to be beneficial as Dharma is without the two established as self and other. I show it as uncountable, beyond calculation. Because it is spontaneously accomplished within oneself, there is no need to accomplish it. Because it is beyond the object of focus, there is no need to meditate. Because it is beyond the words that represent it, there is no need to know it. Because it is free from all mental fabrications, there is no thought of it with a binding mind. Because it does not arise from causes and conditions, there is no need to accumulate merit and accumulation. As it is said, it does not show that there is anything to do, such as taking and abandoning. So how does it show it? The essential self-born wisdom, which abides as the nature of all Dharmas, is beyond the realm of mental conceptualization and examination. Therefore, do not think about it with conceptualization and examination. Do not transform the meaning of the unmodified nature of mind with the effort of meditation and practice. Without any action of taking and abandoning, let it be released into a state of inaction and spontaneity. Know all phenomena that appear and arise as the nature of one Dharma-nature. Without thinking about anything with a mind of dualistic grasping, naturally remain in a state beyond mind and free from elaboration. By remaining in that way, the meaning of primordial liberation, free from the basis, will be manifested.
Chinese
如是宣说成为彼之因。第三，嗟！大金刚萨埵，此行为超越取舍之义，现在修习吧。又如何修习呢？于取舍二者皆无之法性，与原始大空性无别之精华菩提心，如虚空般安住于自生无为之自性中，故无法以身心勤作之事所改造。由于无有于能所之分别念执着之境中成立，故无法以专注之意识修习。如虚空般，一切戏论皆寂灭，远离一切分别之垢染，故无有任何取舍之行为。由于自然远离一切动摇之分别念，故不入于外六识之境。且由于平等性远离取舍之意，亦远离缘念与趣入，故无有任何修习与取舍，故应于义熟悉。如是教诫。第三，嗟！金刚萨埵，如上所示，如是心性如虚空般清净，故善好地了知无有改造、转变、取舍之义，莫为希冀与疑虑、执取取舍之意识所染污，现在就如一切造者导师所预言般修习吧！又应如何修习呢？应知一切能所之戏论，从本以来即是原始大空性，解脱边际，如虚空般之自性。根识不分别外六尘之境，心生感受之分别念亦不收摄于一处。由于无有任何成立为应舍弃之法，故亦不依赖对治之意识。且由于未调伏身心之相续，即已证悟本来自性离垢之原始清净，故将身语意之一切行为，安住于未改造之如是状态。此即证悟法性精华之义。如是开示于心性精华之义上，无有任何修习、取舍。根本之第三，将义归摄于无二：嗟！一切造者导师王，我之行为非以取舍勤作所寻求，而是三门安住于未改造之放松状态，故一切义皆圆满。于精华义之续中云：不思安住自性，则能净治
English
It is taught that it becomes the cause. Third: O great Vajrasattva, meditate now on this meaning of conduct that transcends acceptance and rejection. And how is that? This essence of bodhicitta, inseparable from the dharmata that is without acceptance or rejection, the great primordial emptiness, abides in its self-arisen, uncompounded nature like the sky, so it cannot be altered by the activities of exertion of body and mind. Since it does not exist as an object of conceptual clinging and grasping, it cannot be meditated upon by a mind that deliberately grasps. Like the sky, all elaboration is utterly pacified, and since it is free from all the turbidity of conceptualization, there is no acceptance or rejection of actions to be done. Since it is naturally devoid of all moving thoughts, it does not enter into the realm of the six external aggregates. And since equanimity is free from acceptance and rejection, it is also free from focusing on and entering into the meaning of the intention, so there is no meditation or practice, no acceptance or rejection, so become familiar with the meaning. This is the instruction. Third: O Vajrasattva, since the nature of mind as shown above is pure like the sky, understand well that meaning of no alteration, transformation, acceptance or rejection, and without polluting it with a mind that grasps at hope and doubt, acceptance and rejection, meditate now as the All-Creating Lord himself has prophesied. And how should one meditate? Having realized that all the elaboration of object and subject is primordially the great primordial emptiness, the nature of liberation from extremes, like the sky, the consciousness of the senses does not conceptualize the realm of the six external aggregates, and the conceptualization of feeling that arises in the mind is not gathered into one inside either. And since nothing exists as a dharma to be abandoned, one does not rely on the mind of an antidote either. And since the continuum of body and mind is not purified, one realizes that it is primordially pure by nature, free from obscurations from the beginning, and therefore one leaves all the activities of body, speech and mind in their unaltered state as they are. This itself is to realize the meaning of the essence of dharmata. Thus it is taught that in the meaning of the essence of mind itself, there is no meditation, practice, acceptance or rejection. The third of the root, gathering the meaning into non-duality: O All-Creating Lord King, my conduct is not sought by acceptance and rejection, exertion and practice, but the three doors abide in an unaltered, relaxed state, so all meaning is completely fulfilled. In the Heart Essence Meaning Tantra it says: By leaving it unthought, abiding in its own nature, obscurations are purified.
Chinese
本来就清净，所以无需清除。自然成就，所以无需向他祈求。自身圆满，所以无需寻觅和追求。因为无作的自性存在，所以当下就是圆满。无需作为，无需寻找，无需修持，不分善恶，本来就没有沾染。如是说。因此，一切法都汇集于法性精要的意义中，没有分别，所以没有取舍。证悟轮涅平等，一切希冀和恐惧的束缚都彻底断绝，因此也无需追求解脱，所以无需在道上修习，也就是远离一切勤作和修持。像这样的普作我之行，证悟了无作任运成就的意义，三时所摄的一切法，在无生菩提心的状态中，没有成立为不同的意义，而是安住于平等一性的自性中。从取舍的角度进入或不进入，甚至连这样的词句都远远超越了。因此，普作王之行，被预言为没有取舍，无二平等的自性。如是说。章节名称：菩提心普作王中，开示平等无取舍之章节，即第七十八品之释。༈。第三个意义是，如何修持任运自成大安住的果位安住于自身的意义，有二：无垢光明和任运离于希冀和恐惧的意义如何修持。第一，自生之智慧，本来光明，所以第九品是关于无法去除垢染的章节，分二：开示和解释。第一是：如是开示了行持无取舍，在无作本真意义上如何修持的方法，之后，菩提心普作王说：心性自生之智慧，在法性精要的状态中，从未有过烦恼和所知的垢染，所以无需依靠现在的努力来去除，开示了这无垢光明大圆满的密意。第二是广说，分三：简要开示心性无垢的体性，详细解释自性，慈悲无垢归于一义。第一是：嗟，导师之导师普作