English
The king of wisdom sleeps without abandoning. The meaning of those is that the wisdom of awareness is hidden, and the river of effort flows to the place of distraction. That is called the way of the great meaning of sleep. In the nature of the Dharmadhatu, the king of wisdom sleeps without moving. The meaning of those is that the wisdom of awareness is hidden, and the river of effort flows to the place of distraction. A person like a blind man, who claims to be the supreme of Dzogchen, speaks of effortless words, but deliberately makes efforts in his heart, and actually seeks the meaning of non-action with action, is like a woman who hopes to please others by beating a drum. As it is said in the Great Sky: "If you search for it here and there, it will not arise from it." Therefore, it is shown that searching with action is not accomplished, and it has been cut off. In this regard, in the Great Truth, the way of seeing of Kukkuraja and Shri Singha, the reason for the nature is: karma and awareness, as well as afflictions and results, all the dharmas included in suffering, the nature of doing and experiencing, if examined, are non-existent, and if left, anything will arise. In this regard, since the essence is originally non-existent, the Bodhicitta is the pure realm of great bliss, without abandoning suffering, great bliss arises naturally, and saying it is great bliss is unhindered and unspeakable, and the mind is also free from grasping it as great bliss, it is just like this appearance, and it cannot be sought elsewhere. The Garuda says: "Butchers, prostitutes, and the five without interruption, complete perfection is the essence of Dharma, there is nothing else besides great bliss." In this way, understanding the key points of meaning, self-awareness is clear as great bliss, and the evil realms of samsara themselves are clear as great bliss, therefore, it is pure without using objects. As it is said in the Great Sky: "In the realm of understanding is great bliss, that itself is the pure world." Thus it is said. In such a state, faults and obscurations, and the place of birth of annihilation are naturally separated, therefore there is no hope and fear. As it is said in the Subtle Adornment: "Bodhicitta is great bliss, the saying of distraction always arises, the cliff itself is Bodhicitta." And "In the great bliss of body, speech, and mind, where is there an act of fault? Who would seek the meaning of fault?" Thus it is said. In the Wonderful it is said: All of the three thousand great thousand worlds are the perfect peace of the Buddha.
Chinese
乃是大乐。乃是大圆满菩提。乃是佛之刹土大乐。乃是菩提之地。乃是殊胜菩提心之自性。如是说。又，三千大千世界中，轮回与烦恼之名亦无有。除了佛陀出世之外，众生受生之因亦无有。除了佛陀之大乐之外，众生与痛苦之法之名亦无有。如是等等广说。又，于此三千大千世界中，轮回亦无有。涅槃亦无有。乃是大乐法性生起之坛城。如是说。于如是之状态中，地狱被掏空，轮回被拔除，恶趣被扫除，颠倒显现为菩提道，三千被安置于安乐中，歧途迷乱被印持于大乐中，痛苦转为受用，于三世中，大乐安乐之山，无有依傍而安住。彼经中云：于此道中圆满菩提心，此生即得安乐，来世生起安乐，诸佛之安乐，于佛陀自身圆满，与佛陀自身同等。如是说。若将此义作为自己觉性之口诀，则无有他者，乃是自性。于此无有心之散乱，无有显现之欢喜，于任何事物皆不分别。如是之义，与此无缘者，于末世所生之人，如心识黑暗之拳头者，于大圆满中寄托希望，欲求脱离痛苦，寻求安乐者，未见安乐自性之义，故而背道而驰。此如骑象寻象，无有寻得之时。空行母云：欲求安乐者，于安乐背道而驰。已得安乐，以安乐辨别安乐。寻觅。菩提之错谬，以耶让之法吞噬。如是之有境者，不见佛陀。如是说。是故歧途甚为严重，行持正道者不应如是观待。殊胜瑜伽文殊友。
English
It is great bliss. It is the complete great enlightenment. It is the great bliss of the Buddha's realm. It is the ground of enlightenment. It is the very nature of the wondrous Bodhicitta. Thus it is said. Furthermore, in the realm of the three thousand great thousand worlds, there is not even the name of samsara and affliction. Except for the appearance of the Buddha, there is not even the name of the cause of birth as a sentient being. Except for the great bliss of the Buddha, there is not even the name of sentient beings and the dharma of suffering. Thus, and so on, is extensively explained. Furthermore, in this realm of the three thousand great thousand worlds, there is neither samsara nor nirvana. It is the very mandala in which the dharmata of great bliss arises. Thus it is said. In such a state, hells are emptied, samsara is uprooted, the lower realms are swept away, perversion dawns as the path of enlightenment, the three thousand are placed in bliss, delusion and obscuration are sealed in great bliss, suffering is transformed into enjoyment, and in the three times, the mountain of great bliss and happiness abides without support. From that very source: In this path, the complete Bodhicitta, in this very life, is bliss, in the future, arising is bliss, the bliss of the Buddhas, is perfected in the Buddha himself, equal in fortune with the Buddha himself. Thus it is said. If that meaning is made into the instruction of one's own awareness, there is no other, it is self-existing. There is no distraction of mind in it, there is no manifest joy, one does not conceptualize anything at all. Those who do not have the fortune of such a meaning, those who are born in the final age, who are like a fist of mental darkness, placing their minds in Dzogchen, wishing to be separated from suffering, seeking bliss as a goal, do not see the meaning of the self-existing bliss, and therefore turn their backs on it. This is like riding an elephant and looking for an elephant, there is no time to find it. The Great Garuda says: Those who desire bliss turn their backs on bliss. Having attained bliss, one distinguishes bliss with bliss. Seeking. The delusion of enlightenment devours the dharma of Yernga. Those with such an object do not see the Buddha. Thus it is said. Therefore, the wrong path is very serious, those who practice the true meaning should not view it in that way. Supreme Yoga Jampal Shenpen.
Chinese
大士说：以无二的见地，以本来安住自性大者一体聚集的理由而确定。菩提心大乐离勤作之义，是所有显现的边际都无二。那是什么样的呢？如果考察菩提心的自性之自性，则无有。如果思念，则显现一切，因此有和无无二。自性于何处也不确定，却以一切功德之法安立，因此常断无二。大乐于无边际的体性中，自性也超离名称和数量言说，因此于任何处也不可得，一和多无二。如是自证智自性显现任何事物而不可执持，因此生和不生无二。觉性自生之智慧的太阳无有任何边际地照耀，因此白天和夜晚无二。六道众生本来就是自生金刚光明的佛，远离名称的假立，因此佛和有情无二。任运成就的法性本来就是果位身和智慧自现，因此果位的名称也无法言说，因此因果无二。自性大者本来就是不作意于自身中明亮，因此门和根本无二。自然远离勤作的大乐本来就是如此，因此无需立即寻找，因此勤作和不勤作无二。于大功德之成就中自现，因此得到和未得到无二。于智慧之觉性中自生，因此证悟和未证悟无二。大愚昧菩提心不摇不动不执著地明亮，因此修和不修无二。任何事物任何存在，心的自性显现存在，因此分别念的生起感受生起和不生起无二。觉性的大海自然不动，远离言说，因此安住和平等不安住无二。大乐于一切处自遍，因此名声和无名声无二。一切都是普贤的体性，因为没有诽谤，因此好和坏无二。生老病死的痛苦于菩提心中生起，因此轮回和涅槃无二。无二的菩提心本来就无有因缘而自现。
English
The Great Being said: To view as non-dual is to establish it with the reasoning that the inherent nature of the Great One is united as one. The meaning of the great bliss of Bodhicitta, free from effort, is that all appearances, however numerous, are non-dual. How is that? If we examine the essence of the essence of Bodhicitta, it is non-existent. If we contemplate it, it appears in everything, so there is no duality of existence and non-existence. Its nature is not fixed anywhere, yet it is established by all qualities, so there is no duality of permanence and annihilation. In the state of great bliss, which is without limit, its essence transcends names and numbers, and it is not perceived anywhere, so there is no duality of one and many. Thus, self-awareness appears in any form but cannot be grasped, so there is no duality of birth and non-birth. When the sun of self-arisen wisdom shines without any direction, there is no duality of day and night. The six classes of beings are inherently self-arisen Vajra-light Buddhas, free from the imputation of names, so there is no duality of Buddhas and sentient beings. The spontaneously perfect Dharma-nature is inherently the self-arising of the result as body and wisdom, so the mere name of the result cannot be expressed, and there is no duality of cause and effect. The Great Self is inherently clear in its uncreated self, so there is no duality of door and root. The great bliss of naturally being free from action is primordial, so there is no need to seek it immediately, and there is no duality of effort and non-effort. It self-arises as the accomplishment of great qualities, so there is no duality of attainment and non-attainment. It self-arises as the wisdom of knowledge, so there is no duality of realization and non-realization. The great ignorance, the Bodhicitta, is clear, unmoving, and unattached, so there is no duality of meditation and non-meditation. Whatever exists, the nature of mind appears and exists, so there is no duality of the arising and non-arising of conceptual thoughts. The great ocean of awareness is naturally unmoving and free from concepts, so there is no duality of abiding and non-abiding. Great bliss is self-pervading in all things, so there is no duality of fame and non-fame. Everything is in the state of Samantabhadra, because there is no imputation, so there is no duality of good and bad. The suffering of birth, old age, sickness, and death arises in Bodhicitta, so there is no duality of samsara and nirvana. The non-dual Bodhicitta is self-arisen from the beginning, without cause or condition.
Chinese
因为范围的缘故，没有停止和不停止两种。自性本体，因为远离能依和所依，没有存在和不存在两种。因为相互和上下的法在智慧的虚空中显现，没有去和来两种。一切都在大圆满的法性身中显现，因为没有执着于外器内情，没有内外两种。因为从根本上舍弃了边缘，没有偏颇两种。因为自性本然清明的大本体是无与伦比的，没有自他和他的两种。因为阿底瑜伽的见解在诸佛的总父中圆满显现，没有大小两种。在平等的大界本体中，因为没有君主奴仆、长官仆役的名称，没有高低两种。因为外器内情的所作所为圆满显现为诸佛的事业，没有行和不行两种。因为一切名言都是大智慧，是不错谬的真谛之路，没有是和不是两种。因为任运成就的见解，三时无阻，没有次第，没有初始和终结两种。因为脱离了有无的常断的疑惑，所以找不到中心，没有边和中两种。因为大圆满脱离了生起次第和圆满次第，没有增长和衰减两种。因为五种束缚的烦恼等在智慧觉性中显现，没有解脱和未解脱两种。因为圆满法性不可言说，声音不停止，没有名声，没有说和不说两种。因为没有舍弃形状和颜色，是分离的，没有显现和不显现两种。因为没有使用数字的法，超越了名言，没有多和少两种。因为自性脱离了分别念和烦恼的痛苦，没有舍弃，没有寂静和不寂静两种。因为自生智慧没有舍弃黑暗和光明，没有消除，没有清晰和不清晰两种。如同芝麻油一样，第二个事物被圆满的菩提心所滋润，没有遍布和未遍布两种。因为境和识的法没有停止，没有见闻，没有执着和不执着两种。因为被指责为过失的，在圆满自生清净的坛城中没有获得，没有清净和不清净两种。因为阿底瑜伽的见解，根本自性不存在，没有能依和所依两种。因为道和教义的本体就是自性。