English
That very samadhi. The inexhaustible wheel of adornment of body, speech, and mind is beyond the mind's comprehension. Having abandoned imputation and denigration, emptiness is quiescence. When consciousness does not enter anywhere, and the mind is placed evenly, quiescence and insight are united due to the absence of characteristics. Approaching with faith in such a thing, the yogi who abides on the path understands through the meaning of clear non-conceptualization. Wisdom free from thought enters through realizing the essential nature of the heart. Seeking the result through effort with the knowledge of the path that is devoid of such means is like desiring gold to come from peacock ore. If you do not separate from the mind of such desire, then you will grasp the meaning of the impartial essence as self. If you hope for a happy mind, then after realizing your own view, you will enter into samadhi and seek the fruit of quiescence. Without realizing one's own body as mind, holding the form of a mask-like deity and seeking the nature of reality through the solitude of an ordinary body is a mistake. When one knows one's own body as mind, then wherever the body is, the mind itself is solitary. When one knows appearance and existence as mind, then even if the senses are left free, self-born wisdom is clear. In the nature of the essential meaning, the mind does not contemplate anything, nor does it cling to any partiality. Like the untamed mind of a herd leader, a great elephant, in the self-abiding wheel of awareness, there is no letting go or placing in samadhi at any time. Since no object is grasped, nothing is prevented. In the nature of the essential meaning, since there are no faults or virtues, the perfect view has no acceptance or rejection. The mind that has no object to enter and is not distracted from samadhi is the very mind of clear light awareness. The uncreated nature of self-born mind without cause or condition is the pure body, speech, and mind of the Victorious Ones. It arises from resting in the unfindable essential meaning. In the very meaning of bodhicitta, there is one definitive vehicle, which is the essential meaning. The various vehicles that accord with one's own thoughts become the meaning of guidance, but not the definitive meaning. In the nature of reality itself, there is no high or low vehicle; the thought of entering with different inclinations is merely measured by discriminating high and low, as it says in the Lankavatara Sutra: As long as consciousness enters, the vehicle...
Chinese
没有边际可达。当心完全转化时，没有乘，也没有行。这与所说的一致。心性唯一，远离方所，没有多种乘的果，也没有多种道。在无作瑜伽大圆满道上，没有差别存在，一切道的自性皆一心。即使不经历地道，也能最终成就的这个果道，因为最初没有生起的因缘，所以最终也没有生灭，本来就是自生心髓光明。六道显现的方式，以及涅槃的自性，虽然执着为不同，但实际上没有分别，皆一心自生心中。六道是心的分别，而智慧自明觉性本身，没有差别，虽然本质上是一，却显现为二，三界轮回的显现是迷惑，涅槃的智慧是不迷惑。证悟与未证悟产生了二元对立。证悟则直达自心本身。因此，脱离了从他处希求和期望的努力。清净的自心本来就是佛，安住在普贤王如来的心性中。无量无边的众生，都自然具备诸佛的智慧，不要思虑不可思议的自性。智慧如虚空般，无论如何，都不要放在心上，放下心的作用。无论轮回涅槃的细微或粗大的分别念如何显现，安住在自性中，便安住在不可思议之中。如同水的一切显现都一样湿润，细微和粗大的分别念在智慧中也是一味。自生本觉如莲花，即使处于轮回中，也本来清净。无论显现何种相的分别念，如果加以考察，就像水中的树木一样，没有实义。在无明的黑暗轮回中，觉性如灯芯般明亮。无论分别念如何变化，自生本觉始终不断，就像太阳没有明暗变化一样，早上认为明亮的心，和傍晚认为不明显的心一样。虽然智慧的实义没有明暗变化，但证悟则明，未证悟则不明。不经修证，智慧自明自然生起。有缘的无作瑜伽士，心性如平静的池水。
English
There is no end to reach. When the mind is completely transformed, there is no vehicle, and no going. This is in accordance with what is said. The nature of mind is unique, free from direction, there is no fruit of multiple vehicles, and there are not multiple paths. On the path of unmade yoga Dzogchen, there is no difference, all the nature of the path is one mind. Even without traversing the bhumis and paths, this path of fruition that is ultimately accomplished, because there is no cause or condition for arising in the beginning, there is also no arising or ceasing in the end, it is originally clear as the self-born essence. The way the six realms appear, and the nature of nirvana, although clinging to them as different, in reality there is no distinction, all are one self-born mind. The six realms are the mind's conceptualization, and the self-illuminating awareness of wisdom itself, there is no difference, although in essence they are one, they appear as two, the appearance of the three realms of samsara is delusion, and the wisdom of nirvana is non-delusion. Realization and non-realization give rise to duality. Realization directly reaches the mind itself. Therefore, it is free from the effort of desiring and hoping from elsewhere. Pure self-mind is originally Buddha, abiding in the mind-nature of Samantabhadra. All limitless beings naturally possess the wisdom of the Buddhas, do not contemplate the inconceivable self-nature. Wisdom is like the expanse of the sky, in any way, do not keep it in mind, let go of the activity of the mind. No matter how subtle or gross conceptual thoughts of samsara and nirvana appear, abiding in self-nature, one abides in the inconceivable. Just as all appearances of water are uniformly wet, subtle and gross conceptual thoughts are also of one taste in wisdom. Self-awareness is like a lotus, even when dwelling in samsara, it is originally pure. No matter what kind of conceptual thought of characteristics arises, if examined, it is like a tree in water, without essence. In the thick darkness of ignorance, awareness is clear like the wick of a lamp. No matter how conceptual thoughts change, self-born awareness is always continuous, just as the sun has no changes in brightness, like the mind that perceives brightness in the morning and the mind that perceives obscurity in the evening. Although the actual meaning of wisdom has no changes in brightness, it is clear when realized and unclear when not realized. Without cultivation, wisdom self-illuminates and arises naturally. The fortunate unmade yogi, the nature of mind is like still water in a pond.
Chinese
安住于彼处，身语的造作自然止息，安乐的智慧无分别，智慧明亮的心髓此，若至究竟则转成自生智慧无分别之体性。 ༈ 忆念迷乱如幻智慧明，自处周遍一切有情众，如虚空般无有分别之实相，有情之心外无有。无分别自性中显现之，觉性具有安乐之体性，能净除执着错乱之智慧，不作修饰安住则自然自明。安乐之自明离分别，自处智慧光明菩提心性，见之则远离疑惑犹豫。智慧本自安住故无有突发之分别所遮蔽，见一切法皆明现为智慧故，心髓之义无有他处可误入。༈ 此清净觉性之轮，无勤作无因缘故是自生智慧，而自生智慧乃一切法之自性。彼无有肢体因与身分离，彼乃远离一切增损之本体。心髓之义虽远离一切边，然不作修饰乃一切法之自性，于觉性之等持中明现。༈ 虽无有勤作之事业然自他之利益皆圆满。自生智慧不作修饰本初菩提之心乃轮回涅槃一切法之基。虽无有可往之地然从错乱中解脱，功德任运成就乃是道。如实之实相乃圆满一切广大功德之果。彼三者皆于大圆满之界中无有分别故，基道果一之自性。༈ 心性远离勤作之事业乃圆满功德之宝藏。安乐之智慧于何亦不分别乃胜者之意。于具缘者从最初即圆满宣说。六道轮回之分别与，胜者之智慧寂灭，于大乐觉性中为一之自性。自生不作修饰如实者，乃功德任运圆满无有戏论之自性。此心识无法思议之智慧，远离分别之犹豫虽无有三时然相续不断绝。༈ 此修持心性之殊胜道，与上师无有分别于一切有情皆具足然，显现
English
Abiding in that place, the efforts of body and speech naturally subside, the bliss wisdom is non-conceptual, this essence of clear wisdom, if perfected, transforms into the nature of self-born wisdom, which is non-conceptual. ༈ Memoryless illusion, wisdom is clear, its own place pervades all sentient beings, like the sky, the nature of indivisibility is not other than the minds of sentient beings. Arising from the state of non-conceptuality, awareness has the characteristic of bliss. The wisdom that purifies clinging and delusion, if left uncorrected, naturally self-illuminates. The self-awareness of bliss is free from concepts. The self-existing wisdom, the clear light, is the very nature of Bodhicitta. Seeing it, doubt and hesitation are eliminated. Since wisdom has always resided within oneself, it is not obscured by sudden thoughts. Seeing all phenomena clearly as wisdom, there is no other place to stray from the meaning of the essence. ༈ This wheel of pure awareness, being free from effort, cause, and condition, is self-born wisdom, and self-born wisdom is the essence of all phenomena. It has no limbs because it is separate from the body. It is the very essence that is free from all exaggeration and denigration. Although the meaning of the essence is free from all extremes, it is the essence of all phenomena without artifice, and it is clear in the samadhi of awareness. ༈ Although there is no activity of effort, all the benefits of oneself and others are fulfilled. Self-born wisdom, the uncorrected, innate Bodhicitta, is the basis of all phenomena of samsara and nirvana. Although there is no place to go, liberation from delusion and the spontaneous accomplishment of qualities is the path. The way things are, the great perfection of all qualities, is the result. Since these three are inseparable in the realm of the great thigle, the basis, path, and result are of one nature. ༈ The nature of mind, being free from the activity of effort, is a treasure of complete qualities. The wisdom of bliss does not conceptualize anything, it is the mind of the Victorious Ones. It is taught as complete from the very beginning to those who are fortunate. The thoughts of the six realms of samsara and the wisdom of the Victorious Ones, nirvana, are of one nature in the great bliss awareness. Self-born, uncorrected, as it is, is the nature of spontaneously perfect qualities without elaboration. This wisdom, which is beyond the mind, is free from the cause of conceptualization, and although it does not possess the three times, its continuity is uninterrupted. ༈ This supreme path of cultivating the nature of mind, being inseparable from the teacher himself, is inherent in all beings, yet, appearance
Chinese
珍宝之光，师利僧诃之语，塞班德·炯丹之注释。
English
The Light of the Jewel, the words of Shri Singha, the commentary of Sei Bande Jungden.