English
༈ To make one enter into what one cannot keep, such as discipline, it is especially praised. To dispel attachment to things like generosity, the faults of what one is attached to are criticized. As Master Dignāga said: Butchers and prostitutes also give alms. In any case, one cannot keep discipline. Like speaking of discipline in this way, it is considering the individual's thoughts. ༈ These four are merely guiding by thought. ༈ This is to show the method of guiding in a way that is compatible with the object to be tamed. ༈ O renunciate and homeless one, in the sky, abide in the state of essence, in the unchanging vajra state. Therefore, for the untransformed mind itself, especially for the person who has the confidence of realization and habituation, if one truly abides in the essence, then for any phenomena of good and non-good, one does not need to especially pursue them, but naturally abides. Taming beings, using the sky, abiding in the meaning, all of these surpass the untransformed state of the sky, and are in harmony with taming beings. These two behaviors are beyond thinking and calculating about wide and narrow. ༈ For the great being who abides in the state of habituation in the realization of bodhicitta, all actions are the enjoyment of wisdom and compassion. All appearances are spontaneously accomplished like illusions, free from the thought of acceptance and rejection, which is a sign of great confidence. ༈ All is equal, therefore blocking and abandoning the discordant side, and practicing the harmonious side. Without letting the mind follow these and so on, abiding in whatever way is comfortable, being free from the mind of acceptance and rejection is the life force. ༈ For example, when a person strives to accomplish any task, through strong diligence, he quickly attains and obtains what he desires. Similarly, the great being who abides in the state of accomplishment through realizing the meaning, abides in the essence, and all four meanings are accomplished. ༈ That is, from the beginning, entering Atiyoga through faith, abiding in the state of realization and habituation. When habituation reaches its peak and the fruit is truly perfected, for the great being whose realization is mature, although it can be perfected immediately, for the habituation of beginningless imprints, that experience gradually arises. ༈ Without moving from abiding in the essence, the four meanings are spontaneously perfected.
Chinese
不为习气所染而成就四义，是为究竟之量。趋入信解力达到极致之时，亦非所应舍弃。 伟大之士通达意义，不离于证悟串习之状态，不寻求他利而任运成就，此乃大菩提之义究竟。是为任运成就之行的利益。 彼任运成就之行，若离其义之瑜伽士，纵然向上提升证悟，赞叹宣扬，亦安住于凡夫自相之乘，仅凭祈愿和信解，不能成就任运之义。 任运成就行之自性离戏论，自性本觉之嬉戏，无有止息地显现。因此，慈悲之相乃幻化，远离一切寻求，一切义成就，此即是义之自性。 如是，基位自宗中观派之离戏论空性，与唯识派之自证觉性，欲求其执取之垢染完全清净，然未达究竟。然法性之嬉戏，功德显现无余，故虚空金刚与殊胜行，相合之方便行是为基础。 于彼基位，证悟达到究竟之胜者，果位三身本自任运成就，不需特意勤作寻求，一切义任运成就，如龙树、天亲之顶饰摩尼宝，具有任运成就之功德。 简而言之，一切义为空行之境，圆满了知而任运成就，非广非狭，随意嬉戏，大士具力，甚为稀有。 如何抉择开启智慧之未来具缘弟子，以及俱生之眷属，成就心要之文殊友。 我喜乐金刚，以何者于任运之义，从证悟串习而安住，若抉择不以勤作之行而寻求，四义任运圆满。 成就，汝亦与虚空相合。 行为如海，无有勤作，随顺所化，上中下根器之 诸义成就，如是再三抉择。 仅仅口头上声称证得了无上大圆满，心中却认为只是离戏论的空性，或者自证觉性上
English
Achieving the four meanings without being tainted by habitual tendencies is the ultimate measure. Even when the power of devotion reaches its peak, it is not to be abandoned. Having understood the meaning of the great self and not moving from the state of realization and familiarity, spontaneously accomplishing the benefit of others without seeking it, that is the ultimate meaning of great enlightenment. It is the benefit of spontaneously accomplished conduct. That yoga which is devoid of the meaning of spontaneously accomplished conduct, even if one elevates realization, praises and extols it, remains in the vehicle of the characteristic of a common person. The meaning of spontaneous accomplishment is not achieved merely through making aspirations and devotion. The nature of spontaneously accomplished conduct is free from elaboration. The play of self-awareness of characteristics arises without ceasing. Therefore, the aspect of compassion is illusory. Being free from all seeking, all meanings are accomplished, and that itself is the nature of meaning. Moreover, the basis itself is the emptiness free from elaboration of the Madhyamikas, and the self-awareness of the Cittamatrins, desiring that the impurity of grasping and fixation be completely purified, but not reaching the ultimate end. Because the qualities of the play of the nature of reality arise in every way, the conduct of the means of uniting the Vajra of Space and the Supreme Conduct is the basis. For the Victorious One whose realization of that basis is perfected, the three kayas of the result are spontaneously accomplished from the beginning. Without seeking through deliberate effort, all meanings are spontaneously accomplished, just like the jewel ornament on the crown of Nagarjuna and Asanga has spontaneously accomplished qualities. In short, all meanings are the realm of the Dakinis. Having fully known, they are spontaneously accomplished. Not being wide or narrow, they play in every way. Great beings are powerful and extraordinary. How to choose the future fortunate son who opens the understanding, and the সহexisting retinue, the accomplished essence, Manjushri Mitra. I, Garab Dorje, by which one dwells in the meaning of spontaneous abiding, from the realization and familiarity, if one chooses not to seek through effortful conduct, the four meanings are spontaneously perfected. Accomplish, and may you also unite with space. Like an ocean of conduct, without effort, according to what is comfortable, may the meanings of those to be tamed, of superior, middling, and inferior intelligence, be accomplished. Choose in whatever way, again and again. Merely claiming to have attained the unsurpassed Great Perfection with words, while in one's heart one thinks it is merely the emptiness free from elaboration, or on self-awareness
Chinese
就像那些将清净的原本视为唯识宗的人一样，以及那些仅仅依赖于过去所发的愿望来利益众生的人，这些人都怀有幼稚的宗义之见。如果有人自认为没有比这更高的见解，并因此感到心满意足，这就像婆罗门通过实现愿望，或者通过建造鹏鸟的佛塔来实现目标一样，仅仅因为看到和听到一些相似的例子就轻易相信，这怎么能算是合理呢？这根本不合理。 因此，那些不适合修持大圆满的人，要知道，所有的法都完全圆满而没有遗漏。因为所有的法都汇集了精华，所以如果能保持对精华的觉悟，那么一切伟大的功德都会自然而然地成就。因此，所有精通各个宗派的学者都应该将此视为究竟的意义。 行为上，因为没有造作，所以任运成就，不颠倒，从而清晰地照亮了真如，就像灯一样。这是导师嘎饶多吉所著。圆满了。 印度堪布希拉僧诃（Śrī Siṃha prabhāvatā）和藏族译师比丘毗卢遮那在达嘿那的地方，经过校对和翻译，最终确定了此文。基于佛陀的教言和智者的论著，塞班智达炯丹对此作了注释。 《行境》塞班智达炯丹的注释。
English
Like those who regard the pure original state as Cittamatra, and those who only rely on past aspirations to benefit beings, these individuals hold childish sectarian views. If someone feels content thinking they have no higher view than this, it's like a Brahmin achieving their goals through fulfilling vows, or through constructing a Garuda stupa. Merely seeing and hearing a few similar examples and readily believing them – how can that be reasonable? It is not reasonable at all. Therefore, those who are unsuitable for Dzogchen should know that all dharmas are completely perfect without omission. Because all dharmas gather the essence, if one maintains awareness of that essence, all great qualities will naturally be accomplished. Thus, all scholars proficient in various schools should regard this as the ultimate meaning. In conduct, because there is no effort, it is spontaneously accomplished, not inverted, thereby clearly illuminating the true nature, like a lamp. This was composed by the master Garab Dorje. It is complete. The Indian Khenpo Śrī Siṃha prabhāvatā and the Tibetan translator, the monk Vairochana, proofread, translated, and finalized this text in the assembly hall of Dhāhena. Based on the Buddha's teachings and the treatises of wise individuals, Sei Bandhe Jungden added annotations. 'The Realm of Conduct,' commentary by Sei Bandhe Jungden.