English
That which is shown as not accomplished by fabrication is established by abiding naturally. What was said above is the sickness of effort, therefore, not abiding in that. If one abides in the manner of not abiding in the spontaneously accomplished nature of reality, it is called spontaneously accomplished wisdom. The nature of reality is originally beyond effort and fabrication. Meditate on the yoga of realizing the essence of the fruit as spontaneously accomplished. Since it is not an object of fabrication, the mind that meditates is also spontaneously accomplished. The object of meditation and the meditator abide without separation, which is the mind abiding in its own place. Therefore, it is the supreme means that is free from all means, the supreme contemplation that is free from all aims, the supreme view that is free from objects, the supreme abandonment that does not aim at obscurations, and the supreme fruit that is free from attainment. Therefore, all qualities are spontaneously accomplished. This is the samadhi of a Bodhisattva. What is the meaning of that? The uncorrected as it is, is the unmixed, the entirety, the self-nature of all Bodhisattva dharmas. It abides as spontaneously accomplished from the beginning. In such a state, without object and subject, unchanging in the three times, that is what is called established. The essence of meditation is perfected. If a thousand suns rise at once, even the slightest darkness cannot be found. Likewise, since the obstacles to meditation are purified from the beginning, there is no ultimate darkness at all. Thus it is said. The fruit is the perfection of the essence of meditation itself, which is called the fruit. 'Established by abiding naturally' shows that the essence of the fruit is spontaneously accomplished from the beginning. For example, the wish-fulfilling jewel is not accomplished by causes and conditions, but abides in the nature of fulfilling needs and desires. Its manifestation itself cannot be found in terms of direction or category, but it is self-appearing, without decrease or increase. Likewise, the heart essence of self-awareness, bodhichitta, does not fall into any extreme. Without abandoning the grasping of extremes, it is naturally pure. The essence is not accomplished in any way, yet it is an indestructible interdependence. At the time of non-realization, all the dharmas of samsara are spontaneously accomplished in reality. The nine vehicles of the path of means are also spontaneously accomplished in the Bodhisattva, and the unceasing appearance of pure appearances in self-appearance, the seven treasures, the twenty-five chakras of the body, wisdom, and ornaments, and the one hundred and forty qualities of the Sugata, all appropriate qualities are spontaneously accomplished wisdom. Therefore.
Chinese
如下是三身之因。积累二资粮也未特意成就，菩萨本性即是三身之体性。如是菩萨超越思议之境。以观者之力量显现任何事物，如明镜无垢，显现影像之体性。本自任运成就安住，即称任运而住。所谓安住，即指不依赖任何因缘之显现亦不舍弃，不取自性，不舍弃遮障，即是清净为智慧，不取智慧，即是自性任运不成就。远离修道之勤作，果不依赖因。无勤亦非特意显示，菩萨显现为一切法之体性。亦远离获得果之希望。不缘于境，亦无堕落之疑虑。远离根本，觉性本自明澈。如是自明菩提心乃轮回涅槃一切之体性，殊胜之大法身。道之勤作穷尽即是果之究竟，果之体性和功德一切无时轮流，故任运显现。若下方诸部说，究竟之果乃三身，智慧之聚圆满显现为法身，福德之力显现为报身，愿力显现为化身。此处未提及彼等因，如何显现？譬如搅动水则去除浑浊，一切影像之差别，虽显现然水性显现故不成立为境。此处自明心髓菩提心果任运安住。不作意安住于自性，禅定至究竟。不缘细微之执着，如水之浑浊清净，次第安住。一切智智之身等，大功德与观者相应，自明即显现为彼等，然不成立为境，故称无分别无缘大悲。如权杖般无增无减任运安住，于彼无执之游舞不息灭，故称无念之方便游舞。甚深瑜伽之境，一切善逝
English
The following are the causes of the three bodies. Accumulating the two accumulations is also not specifically accomplished here, as the nature of Bodhisattva is inherently the essence of the three bodies. Such a Bodhisattva transcends the realm of thought and expression. Due to the power of the observer, anything appears, like a clear mirror reflecting the essence of images. Abiding spontaneously and perfectly from the beginning is called abiding spontaneously. Abiding means that the appearance does not depend on any cause or condition, nor is it abandoned. It does not grasp at self-nature, nor does it abandon obscurations; it is pure as wisdom, and does not grasp at wisdom; it is spontaneously unaccomplished in its own nature. It is free from the effort of practicing the path, and the result does not depend on the cause. Non-effort is also not specifically shown, as Bodhisattva appears as the essence of all phenomena. It is also free from the hope of obtaining the result. Not fixating on objects, there is no fear of falling. Free from the root, awareness itself is inherently clear. Such self-awareness, Bodhicitta, is the essence of all samsara and nirvana, the great Dharmakaya. The exhaustion of the effort of the path is the ultimate result, and the essence and qualities of the result all manifest spontaneously without alternating in time. If the lower sections say that the ultimate result is the three bodies, the complete collection of wisdom manifests as the Dharmakaya, the power of merit manifests as the Sambhogakaya, and the power of aspiration manifests as the Nirmanakaya, then how does it appear here since those causes are not mentioned? For example, if water is stirred, turbidity is removed, and all the differences in images appear, but since the nature of water appears, it is not established as an object. Here, the self-aware essence, the Bodhicitta result, abides spontaneously. By leaving it uncorrected in its own place, meditation reaches its ultimate end. Since even subtle grasping is not fixated upon, like the turbidity of water clearing and abiding in order, the bodies of omniscient wisdom, etc., and the great qualities, appear as those self-awarenesses in accordance with the observer, but since they are not established as objects, it is also called the great compassion that is non-differentiated and without focus. Like a scepter, it abides spontaneously without increase or decrease, and since the play of non-grasping there is unceasing, it is called the play of skillful means without conceptualization. In the realm of profound yoga, all the Sugatas
Chinese
虽然在自明菩提心中，大小刹土的界限无法确定，但对于观者来说，显现的遮蔽也并非不存在。然而，在无边无际的法界中，当这两个刹土都无边无际时，对于无边无际的清净与不清净的所化众生，显现的二身就像数量和空间一样，如同水之容器般与所化众生相应而自显现，这在吉祥续中有所阐述。这些也远离了次第的传承，远离了根和叶，即使在一刹那间一切显现，也并非依随智慧，也并非依随慈悲，就像明镜或自在丸一样，无需造作而自显现。然而，下等者如修习般积累资粮，清净业障，是证悟大义之方便。因此，它成为传承之因。果的体性，也是一切法体性的基础，以不见体性的方式，自明菩提心自然成就为果的体性，如同认识黄金就是黄金一样，轮回即是涅槃。因此，所化众生不灭，不成立为境，圆满于自明菩提心中。在自生智慧的境界中，没有二元对立，因此也称之为广大之慈悲。像这样具有因果和偏执之相的，超越果，本来圆满之义显现时，没有添加，没有使不明显变得明显，没有使小变大，远离因缘之相，从自然成就的大自在中，最细微的执着也不可得，远离一切边际的自明菩提心，光明且无边，如同虚空般自然成就，因此称之为自然安住而安立。这就是果自然成就。口诀之意：是小量而意义重大的论证，能表达的词句量小，以金刚六句，意义重大，即不可思议的解脱乘，也汇集为九乘次第，那也以具足圆满之象的比喻汇集为大圆满，因为宣说了一切乘的意义，所以意义重大，即能表达的词句。
English
Although the boundaries of large and small realms are indistinguishable within self-aware bodhichitta, the appearance of obscurations is not absent for the viewer. However, in the boundless expanse, when both realms are boundless, for the boundless pure and impure beings to be tamed, the appearance of the two bodies, like numbers and space, self-appears in accordance with the beings to be tamed, like a vessel of water, as explained in the Auspicious Tantra. These are also free from gradual transmission, free from root and leaves, and although all directions self-appear in a single instant, there is no following after wisdom, nor following after compassion. Like a clear mirror or a powerful pill, it is self-appearing without effort. However, like those of lower faculties, accumulating merit and purifying obscurations is the means to see the great meaning. Therefore, it becomes the cause of transmission. The basis of the nature of the fruit is also the nature of all dharmas, in the manner of not seeing the nature, self-aware bodhichitta spontaneously accomplishes as the nature of the fruit, just as recognizing gold as gold, samsara itself is said to be nirvana. Therefore, beings to be tamed are not extinguished, not established as objects, perfected in self-aware bodhichitta. In the state of self-arisen wisdom, there is no duality, therefore it is also called great compassion. Such a cause and effect and the aspect of clinging to sides, transcending the fruit, when the meaning of being primordially complete manifests, there is no addition, no making the unclear clear, no making the small large, free from the appearance of causes and conditions, from the spontaneously accomplished great self, even the subtlest clinging is not found, the self-aware bodhichitta, free from all extremes, is clear and boundless, like the sky, spontaneously accomplished, therefore it is said to be established by spontaneously abiding. This is the fruit spontaneously accomplished. The meaning of "instruction": it is a small amount but a great meaning of reasoning, the amount of words to be expressed is small, with the six vajra verses, the meaning is great, that is, the inconceivable vehicle of liberation, which is also gathered into the nine successive vehicles, which is also gathered into the Great Perfection by the example of the ascending elephant vehicle, because it proclaims the meaning of all vehicles, therefore the meaning is great, that is, the words to be expressed.
Chinese
所诠意义小，自明菩提心如是之性，或无勤作，或自生智慧，或大圆满，或名为一地。虽将意义的实物用词语表达，但仅凭词语本身，也无法触及意义的本性，如执着于此，连极微尘也无法确定，任何事物也未曾舍弃，是处于无离之状态的本性。意义广大，即是自明之心髓菩提心，不需勤作一切轮涅之路，自然圆满，能所基离，轮回自净，如太阳之精髓般黑暗基离。所谓涅槃，亦是无所执着，与“布达”之名相异，故意义广大。不舍弃下乘之勤作，自然清净。果之自性任运成就，一切功德之勤作无需努力自然显现。于此远离次第渐进，自身果位任运成就，非自他所作，故意义广大。易行难测故称口诀。易行者，自明菩提心安住于一切勤作之自性中，然于其本性，连微小的勤作之法的尘垢也无法察觉，如是之性，仅于彼处觉性成熟即达究竟，故易行。意义难测，超离思议之境，不为境之大自在任运成就，故无法触及自身。下乘等虽于无数三大劫等中勤作，然因其自身之障蔽而未觉悟，故难测。为了确定无有误导和曲解地趋入胜者之意，故亦是口诀。觉性自生智慧远离一切边，虽离能立之基，然于名言中，是诸佛之无谬误意。所谓八乘，乃是以方便之勤作引导和纠正彼之方便。此处极瑜伽士远离次第道。内外境无有差别之理，以及无有宗派之理，三地与五大，以及六乘之毛发未变色未改的情况下，显有自解脱，于普贤王如来处任运成就，唯一决断而宣说，是为殊胜之乘。