Chinese
本初无须寻，二利任运成，无作与未作，三门无勤作，无为证悟教，四业正义示，无寻现本智，无为教义理。 初者： 嘿！勇士金刚， 导师普作我之无勤任运事业是， 如此三门不依勤作之业，无须寻觅，心性自生之智慧，于二利成办之事业一切本初任运成就已作授记。 行为勤作之境超越之法性心要义理不相违背，且二利成办之意念一切，不需取舍勤作，无为自然成就之理作总结。因此，事业无须寻觅，勇士金刚汝当证悟。 二者： 嘿！勇士金刚， 导师普作王我之事业是，不以勤作而二利任运成就之理如何？ 如是龙钦云： 自性迷乱未成空， 断证功德圆满故， 自性无二无别故， 证悟功德圆满故。 如是为自利断证究竟之佛陀，本初任运成就已，故如今新证自利之行为无有而证悟。 他利亦心性心要之界中，自他之差别无有，自心无生之界中，轮涅无别大一圆满且平等法身之界中，一切一时解脱已。 故彼之外他利无须寻觅而证悟。 菩提心总集云： 六道本初已成佛， 一切无余已度脱， 如何显现周遍处， 本初一之体性中。 如是。 故大圆满二利成办之事业一切，无须寻觅本初任运成就，如是勇士汝亦无有错谬定当证悟。 三者：嘿！大勇士，普作菩提之
English
From the beginning, there is no need to seek; the two benefits are spontaneously accomplished. There is no doing or not doing; the three doors have no effort. The instruction is to realize without effort; the four activities show the direct meaning. Unsought, primordial wisdom arises; the instruction is on the meaning of non-action. First: Hey! Vajra Hero, The activity of the Teacher, the All-Creating One, which arises spontaneously without effort, is this: Thus, without relying on the effort of the three doors, all the activities of accomplishing the two benefits in the self-arisen wisdom of mind itself are prophesied to be spontaneously accomplished from the beginning. The essence of the nature of reality, which transcends the realm of action and effort, does not contradict the meaning, and all thoughts of accomplishing the two benefits do not depend on acceptance or rejection, effort, but are concluded as naturally accomplished without action. Therefore, because there is no need to seek activity, Vajra Hero, may you realize this! Second: Hey! Vajra Hero, The activity of the Teacher, the All-Creating King, is: How is it that the two benefits are spontaneously accomplished without effort? As it is said in the Longchen: Confusion in nature is unestablished and empty; Renunciation is perfectly complete; Because the essence is non-dual; Realization is perfectly complete. As it is said, since one is already spontaneously accomplished as a Buddha who has perfected renunciation and realization for one's own benefit, realize that there is no need to newly accomplish one's own benefit. Also, in the realm of the heart essence of mind itself, there is no difference between self and other, and in the realm of one's own mind, which is unborn, samsara and nirvana are complete as one great indivisible whole, and in the realm of the Dharmakaya of equality, everything is liberated all at once. Therefore, realize that there is no need to seek another benefit other than that. From the Bodhicitta Samantabhadra: The six realms are already enlightened from the beginning; All are liberated without remainder; How appearances pervade everywhere; From the beginning, they are gathered in the nature of one. Thus, all the activities of accomplishing the two benefits of the Great Perfection are spontaneously accomplished from the beginning without seeking. Therefore, Great Hero, may you also realize this without error! Third: Hey! Great Hero, the All-Creating Bodhi-
Chinese
由于心性本初在无生之界，一切法皆已自然解脱。因此，证悟到无需在此外，为了菩提心而进行任何事业的努力。如同虚空一般，未被任何因缘所造作，并且远离取舍、破立等一切行为，一切法的精髓，觉性菩提心，对于它，又该如何安立为了自他二利而应做与不应做的名相呢？因为法性本然不造作的自性中，本来就没有应做与不应做的戏论。第四点是：唉！一切行为之王导师啊！对于我不需寻找，自然成就的事业，身体的行为中，不需要像脚的步法和手结手印等任何事物，而是觉悟到一切的动静和行住都是舞蹈和手印的自性。同样地，一切声音的显现都是咒语的自性，无需用语言进行其他诸如唱诵和赞颂等努力，而是觉悟到一切的言说都是声空无生的自性，法性菩提心的精髓自然成就。并且，觉悟到一切生起的念头和分别，都是自显大智慧的幻化，无需为了平息疾病和邪魔，以及增长寿命和福报等目的而观修本尊，也无需修持光芒放射和收摄等各种禅定的游戏，而是觉悟到一切的显现、声音、念头和觉性，本来就是胜者的身语意，无尽庄严的轮涅，不灭幻化网的自性。如《宝轮经》所说：有情众生的声音，是咒语的音声。显空无二觉性的音声，在虚空中显现的一切颜色，是殊胜身庄严轮涅的深奥。如金刚般不可分割，是心性的自性普贤王如来。是圆满三身的巨大安乐，自然安住于不可思议之中。第五点是：如此这般，由于阿底大圆满的事业不依赖于身语意的勤作，所以，过去的诸佛和未来尚未到来的佛陀，以及
English
Since the nature of mind is primordially in the realm of unborn, all dharmas are naturally liberated from the beginning. Therefore, it is realized that there is no need for any effort to accomplish activities for the sake of the heart essence, Bodhicitta, other than that. Like the sky, it is not made by any cause or condition, and is free from all actions of acceptance and rejection, affirmation and negation. The essence of all dharmas, the awareness, Bodhicitta, how can we apply the terms of what should and should not be done for the benefit of oneself and others to it? Because in the unconditioned nature of Dharmata, there is originally no elaboration of what should and should not be done. The fourth point is: Alas! King, the teacher who creates all things! For this spontaneously accomplished activity of mine, which I do not need to seek, there is no need for any physical action such as the steps of the feet and the hand gestures made by the hands, but rather to realize that all movement and stillness, going and staying, are the nature of dance and mudra. Similarly, all sounds that appear are the nature of mantra, and there is no need to make efforts such as chanting and praising with speech, but rather to realize that all speech is the nature of emptiness of sound, unborn, the essence of Dharmata, Bodhicitta, spontaneously accomplished. And, to realize that all thoughts and concepts that arise are the magical display of self-arisen great wisdom, and that there is no need to meditate on deities for the purpose of pacifying diseases and evil spirits, and increasing life and merit, etc., nor to practice various samadhis of radiating and gathering light, but rather to realize that all appearances, sounds, thoughts, and awareness are originally the body, speech, and mind of the Victorious Ones, the inexhaustible wheel of ornaments, the indestructible nature of the illusory network. As it says in the Precious Wheel Tantra: "The sounds of sentient beings are known as the speech of mantra. The speech of awareness, indivisible from appearance and emptiness, whatever appears in the sphere of color, is the profoundness of the supreme body, the wheel of ornaments. Indivisible like a vajra, is the nature of mind, Samantabhadra. The great bliss of the complete three bodies, is naturally realized in the unthinkable." The fifth point is: Thus, since the activity of Ati Dzogchen does not depend on the effort of the three doors, therefore, the Buddhas of the past, the Buddhas who have not yet come or will come in the future, and
Chinese
就像真实安住的一切诸佛，也是因为通达了不需寻觅一切法，任运成就自性心髓菩提心的事业无勤之义，才现前圆满成佛的缘故。三世诸佛全都依赖如实通达不需寻觅事业之义，所以，心子金刚，你也要听闻后通达这不需寻觅事业之义啊，这样教诲道。第六，唉！普作王，从我这里产生的化身三身导师，为了调伏所化众生，平息水火毒刀兵战争和饥荒、仇敌以及非时死亡等八怖畏，增长寿命、权势、吉祥、光彩、眷属众多、受用广大等六种兴盛，以及所化众生对自身如父母般信奉、如君主般信奉、如主宰般信奉、如导师般信奉等四种信奉而摄受，并通过现行事业诛灭一切中断的邪魔，宣说勤奋成办四种猛烈事业的预言。对于那些执着于物质、真言、禅定、本尊和手印等分别念相之境，喜欢那些名相的人们，如果一开始就宣说大圆满无勤之义，考虑到他们无法通达，为了调伏那些成为所化之人的缘故，仅仅是作为与各自的证悟相应的成办事业的名相来宣说，这只是不了义，而不是为了有缘具器者宣说的如实究竟密意。第七，唉！诸佛三身所宣说的通过勤奋成办事业之门来成办的预言是不了义的缘故，导师普作我所宣说的了义预言，请你不要错乱地考察听闻之义。像这样远离一切作为的无勤事业，仅仅通过它，甚至无需以三门做任何事情，就能任运圆满自他一切利益。因此，无需现在重新成办之义，如实现量见到的证悟智慧会自然显现。
English
Just like all the Buddhas who actually abide, it is because they understand the meaning of effortless activity of the spontaneously accomplished essence of nature, the mind of Bodhi, without seeking all dharmas, that they manifest complete enlightenment. Therefore, all the Buddhas of the three times depend on truly understanding the meaning of not needing to seek activity. So, Vajra, son of mind, you too should listen to and understand this meaning of not needing to seek activity, thus he advised. Sixth: Alas! Kunjed Gyalpo, the three kayas of the teacher arising from me, in order to tame the disciples, pacify the eight fears such as fire, water, poison, weapons, war, famine, enemies, and untimely death, and increase the six prosperities such as longevity, power, auspiciousness, splendor, many retinues, and great enjoyment, and to subdue the disciples by the four kinds of devotion, such as devotion to oneself as a parent, devotion as a lord, devotion as a master, and devotion as a teacher, and to cut off all obstructing demons by the action of manifest conduct, prophesying the diligent accomplishment of the four fierce activities. Considering that those who are attached to the objects of conceptual signs such as substances, mantras, samadhi, deities, and mudras, and who like such terms, would not be able to understand if the meaning of Atiyoga's effortless activity were taught from the beginning, for the sake of taming those who have become disciples, it is only a provisional meaning that is taught as a term for accomplishing activities corresponding to their respective realizations, and it is not the definitive meaning of Ati's intention as taught for the sake of the fortunate and capable. Seventh: Alas! Because the prophecies taught by the three kayas of the Buddhas to accomplish activities through the door of diligent accomplishment are provisional, please examine without confusion the meaning of what you have heard of this definitive prophecy taught by the teacher, the All-Creating King. Like this, this effortless activity that is free from all actions, just through it, even without doing anything with the three doors, spontaneously perfects all the benefits of oneself and others. Therefore, the wisdom of realization that sees the meaning of not needing to accomplish anything new now will naturally arise.
Chinese
若。如是之证悟智慧，四种事业亦实义圆满。于《宝藏幻钥》中云：心之自生智慧者，无所执故寂静也，遍一切故广大也，于心获权乃为权，摧毁分别故为猛。如是说。第八者，噫！心勇士金刚，大圆满之身语意无作事业为何？若能善为了解，不觅于如实证悟心性之智慧，任运成就之此义。以证悟一切法之精要，无作之普作之此义故，远离希冀恐惧勤作之诸系缚之故，于成办事业等之身语意勤作之业，无有应作与不应作之计度，一切义任运成就也。以是因缘故，大心勇士汝亦当证悟普作王之无勤任运圆满之此义，如是教诫也。三者，彼即于普作之意趣中成就之理有三：于有相勤作道中开示，于无为证悟教诫为普作，以证悟三门无勤而开示为佛之意趣。初者，噫！心勇士金刚。如是法身普作王乃三身之导师等之导师故，是故称导师之王。如是以三身胜者之导师普作菩提心我所作之一切希冀恐惧勤作之事业，乃开示为分别有相之道也，如是说故，是故教诫不住于勤作，安住于无整本然之义。彼即于彼中云：若作乃系缚之道，不修则开示为无有聚散。如是说。二者，如是舍取勤作所作之一切，与法性心要之义不合，乃迷入分别有相之道故，以是因缘故，莫以希冀恐惧与破立之念系缚自续，当无误证悟心性自生之智慧，无整本然之此义。如是心要菩提。