Chinese
如是，轮回本身即是自生智慧体性的身，因为是任运成就，所以称为任运成就之果。以前在有情众生之时，心与境以及有境二者被分别执着，由此增长了能取和所取，积累了三业，成熟于三界。欲界众生对寂止进行分别，色界众生对寂止进行分别，无色界众生将胜观执为对境，其本身也是能取和所取。声闻和胜者虽然没有我执的执着者，但对于阿赖耶识的无有和不灭之义却是不明，并且执着境与心是不同的，因为没有证悟所取境的无我，所以即使从有中解脱，也是低劣的。菩萨乘虽然了知阿赖耶识之义，但由于具有见修的耽着，在没有舍弃耽着之前，成佛是漫长的。因此，无上乘没有这些过失。然而，如果瑜伽士自己走向片面，那就是巨大的过失，无论走向何种下乘，都会重视偏执的差别。然后，在任运成就之果中，如果以五身来计算反体的差别，那么，一切所作之法都脱离了贪执，是法尔如是的自性身。自性空性，以及不空之力的二边执着都已脱离，所以法身是空性而显现广大周遍。自明一切无有止息，是圆满受用身。如行者和六道众生的意愿方向所显现，如珍宝、如山王一般，是化身。一切善恶、苦乐、执着、高低、善趣恶趣，一切的自性中没有作者，对缘起没有转变者，本体上没有实物成立。解脱之时没有止息者，轮回之时没有转变者。甚至于涅槃的五身圆满之法轮，在过去之时没有成办者，轮回之时也没有阻碍者。然而，由于觉性和无明的差别，任运成就是现证菩提之身。轮回之时，无明也不是从他处而来而遮蔽，觉性也不是去往他处而被遮蔽。涅槃之时，无明也不是离去而消散，觉性也不是到来而增长，因此，一切都是体性
English
Thus, samsara itself is spontaneously accomplished as the body of self-arisen wisdom, and because it is spontaneously accomplished, it is called the fruit of spontaneous accomplishment. Previously, in the time of sentient beings, mind and object, as well as the object-possessor, were separately fixated upon, thereby increasing the grasper and the grasped, accumulating the three karmas, and maturing into the three realms. Desire realm beings conceptualize calm abiding, form realm beings conceptualize calm abiding, and formless realm beings hold insight as an object, which itself is also the grasper and the grasped. Although Hearers and Victors do not have a fixation on a self-holder, they are ignorant of the meaning of the absence and non-extinction of the Alaya, and they fixate on object and mind as different. Because they have not realized the selflessness of the grasped object, even if they are liberated from existence, they are inferior. Although the Bodhisattva vehicle understands the meaning of the Alaya, because they possess clinging to view and meditation, it takes a long time to become a Buddha without abandoning clinging. Therefore, the unsurpassed vehicle does not have these faults. However, if the yogi himself goes to a one-sided view, it is a great fault, and whatever lower vehicle one goes to, one values the difference of bias. Then, in the fruit of spontaneous accomplishment, if one counts the differences of the opposite side as the five bodies, then all actions are free from attachment, and it is the suchness of the nature body. The emptiness of self-nature, and the clinging to the two extremes of non-empty power are both abandoned, so the Dharma body is emptiness and appears vast and pervasive. Self-clarity is all without cessation, it is the complete enjoyment body. As it appears according to the wishes of the travelers and the six kinds of beings, like a precious jewel, like the king of mountains, it is the emanation body. In all things, there is no doer in the nature of good and evil, happiness and suffering, attachment, high and low, good and bad realms. There is no transformer for conditions, and no substance is established in the main body. In the time of liberation, there is no one who stops, and in the time of samsara, there is no transformer. Even the wheel of the Dharma of the five bodies of Nirvana, in the past there was no accomplisher, and in the time of samsara there is no one who hinders. However, due to the difference between awareness and ignorance, spontaneous accomplishment is the body of manifest enlightenment. In the time of samsara, ignorance does not come from elsewhere and obscure, and awareness does not go elsewhere and be obscured. In the time of Nirvana, ignorance does not go away and dissipate, and awareness does not come and increase, therefore, everything is the nature
Chinese
由于远离思虑，是法身或圆满总体的处所吗？是明空原始的禅定，或自明离边的自生智慧吗？称为任运成就的果。此口诀之文字，如此修持汇集，从极喜金刚开始，到现在我们上下都有希望。然而您是殊胜的修行人，为了果而精进，因为您是我的殊胜之子，所以非常珍惜地写下。我不是非常恶劣之人，而是心中怀着精华，所以非常秘密地传授。因为以前的传承中没有这样汇集，即使堕落也要埋藏为宝藏。修持窍诀的实修，成就者意传承写成文字，圆满了。 大圆满禅定总释，第一品。
English
Being free from thought and deliberation, is it the Dharmakaya or the place of the entirety of completion? Is it the Samadhi of luminous and pristine awareness, or the self-arisen wisdom of self-knowing that is free from bias? It is called the spontaneously accomplished fruit. This instruction's text, compiled in this way for practice, from Garab Dorje onwards, now we above and below have hope. However, you are a supreme practitioner, striving for the fruit, because you are my supreme son, I have written this with great care. I am not a very bad person, but holding the essence in my heart, I impart it very secretly. Because there was no such compilation in the previous lineage, even if it falls, it should be buried as a treasure. The practical application of using the experiential instructions, the lineage of realization of the accomplished ones written in words, is complete. The General Commentary on Great Perfection Meditation, First Chapter.