Chinese
该做什么呢？究竟的意义上，没有成立与不成立。没有边和中，没有乘的差别。如虚空般清净，没有局限和偏袒。对于它，以有无之心去揣测是错误的。不可言说之物，如何能说呢？在无意义之处徒劳无益。自性心性的真实意义是超越言语思量的，因此不能以思量言语的宗派来领悟。由于没有成立与不成立，也没有边和中，所以无法安立为宗派。如同虚空般的自性，在任何地方都没有局限，不偏袒任何一方。如《普作续》所说：一切法皆是虚空的体性，虚空的体性即是真如。像这样的意义，心识无法思量，因为以心识思量是错误的，所以没有语言和文字。因此：思维语言文字的意义，语言文字的意义是不可思议的，无思无念的平等即是真如，它安住于虚空的境界中，这不可思议的意义，如虚空般本来存在。如是说。不可言说之物是无法宣说的，因为以声音表达的自性是相违背的。如其所说：不可言说之物，如何能说呢？执着于我和我所是外道的歧途，以被孩童欺骗的法行，陷入思量的歧途，没有逝去之时，也没有证悟之时，因此，以寻觅法者如何能找到法性呢？如是说。因此，应当了知一切法寂静，自性清净，是超越戏论的自性。如《宝手菩萨经》所说：如来恒常不生之法，一切法皆与善逝相同，具有孩童之心而执着于相者，在世间行持不存在之法。如是说。对于未成立之基，以分析无法领悟，以譬喻显示：因此，如同争论虚空中莲花的颜色是蓝色还是黄色一样，对于自性无边无中的意义争论又有何用呢？另一种方式是，譬如：如何在虚空中观想一个清净的花园，鲜花盛开，果实累累，流水潺潺，然后争论它的种类，以及相同之处和不同之处一样。一切以各自宗派衡量，都是虚空的乐园。
English
What should be done? In the ultimate sense, there is no establishment or non-establishment. There is no beginning or end, no distinction of vehicles. Like the sky, it is pure, without limitation or partiality. To speculate about it with notions of existence or non-existence is a mistake. How can the unspeakable be spoken? It is utterly exhausting to labor in a meaningless place. The true meaning of the nature of mind is beyond speech, thought, and expression, so it cannot be understood by the tenets of thought and expression. Since there is no establishment or non-establishment, and no beginning or end, it cannot be labeled as a tenet. Like the nature of the sky, which is not limited in any way, and does not lean towards any side, as the All-Creating King Tantra says: All dharmas are the nature of the sky; the nature of the sky is Suchness. Such a meaning cannot be conceived by the mind, because it is a mistake to conceive with the mind, therefore there are no words or letters. Therefore: By examining the meaning of words and letters, the meaning of words and letters is inconceivable; the equality of non-thought is Suchness; it abides in the realm of the sky; this inconceivable meaning is eternally present like the sky. So it is said. That which cannot be spoken cannot be explained, because the nature of expression through sound is contradictory. As it says: How can the unspeakable be spoken? Holding onto "I" and "mine" is the wrong path of the heretics; by engaging in Dharma practice deceived by children, one is trapped in the path of thought; there is no time of going, and no time of realization, therefore, how can the nature of Dharma be found by those who seek Dharma? So it is said. Therefore, it should be understood that all dharmas are peaceful, naturally pure, and beyond the nature of elaboration. As the Sutra of the Jewel Hand says: The Thus-Gone One is the eternally unborn Dharma; all dharmas are the same as the Sugata; those with the minds of children who cling to signs, practice dharmas that do not exist in the world. So it is said. It is shown by example that analysis cannot comprehend an unestablished basis: Therefore, just as arguing about whether the color of a lotus in the sky is blue or yellow, what is the use of arguing about the meaning of a nature without beginning or end? In another way, for example: How to imagine a pure garden in the middle of the sky, full of flowers and fruits, adorned with flowing water, and then argue about its types, and what is similar and dissimilar. Everything measured by one's own tenets is a pleasure garden of the sky.
Chinese
将信仰的园林置于和谐之中，就像辩论其顺逆之处一样。对于诸如“所知”之类的普遍概念感到自满，并以各自的思维对有和无等事物感到自满，将总和与个别的集合体（如分类的基础——色）进行区分，所有这些都只是通过心识臆造，而非在其他事物的本性中成立。因此，对于无根的错觉，以有根的宗义来遮蔽，除了遍计所执等之外别无他物，因此没有必要。在《六十正理论释》中说：‘你们不仅被无始以来的烦恼束缚，而且还被自己恶劣的宗义所束缚，就像蚕用自己的口水束缚自己一样。’就像这样。因此，应当了悟本性如虚空般，在自性上没有分别。如《普作王续》所说：一切法皆是菩提心，譬如，一切譬喻如同虚空的自性，菩提心的意义也是如此。如是说。劝诫不要被心造的禅修所玷污：因此，无论是突发性的障碍，还是自性的障碍等等，在任何无垢清净的心性中，都无法通过矫饰的污垢来显现。对此，生起次第和圆满次第又能做什么呢？仅仅是玷污了原本清净的禅定。像这样，对于本初任运成就的自性，通过生起次第和圆满次第来增添造作，由于无法见到无取舍的本性，而将任运平等大圆满视为需要重复修持的，如《普作王续》所说：对于喜欢名相和数字的所化众生，宣说了集合和坛城的生起。如果有人依赖三身道，从名相和数字的角度进行思考，即使经过亿万劫，也无法了悟坛城不可生起的意义。唉，因此，我，导师普作王，由于集合和坛城是自性任运圆满的，如果了悟了无造作、自性成就的法性，那就是了悟了普作王的坛城。如是说。同样，在本性上也没有修道等等，如该续所说：菩提心如同虚空，如同虚空的心性即是法性，观
English
Having placed the garden of faith in harmony, like arguing its favorable and unfavorable aspects. Being arrogant about generalities like "knowable things," and being arrogant with one's own thoughts about things like existence and non-existence, distinguishing the aggregates of general and specific (such as the basis of classification—form), all of these are measured by fabricating with the mind, not established in the nature of other things. Therefore, for baseless illusions, obscuring with the tenets of distinctions that have a basis, there is nothing other than imputation, etc., so there is no need. In the commentary on the "Sixty Stanzas of Reasoning," it says: 'Not only are you bound by the bonds of beginningless afflictions, but you are also bound by the bonds joined by your own bad tenets, like a silkworm binding itself with its own saliva.' It is like that. Therefore, one should realize that nature is like the sky, without distinctions in its essence. As the All-Creating King Tantra says: All dharmas are bodhicitta, for example, all examples are like the nature of the sky, the meaning of bodhicitta is also the same. So it is said. Admonishing against being defiled by mind-made meditation: Therefore, whether it is a sudden obscuration or a natural obscuration, etc., in any stainless, pure mind-essence, it is never seen with the stains of fabrication. What is the point of generation and completion stages for that? It only defiles the original pure contemplation. Like this, for the nature that is primordially spontaneously accomplished, adding elaboration with generation and completion is straying, because one does not see the nature without acceptance or rejection, and repeating the spontaneously co-emergent Great Perfection is like, as the All-Creating King Tantra says: For disciples who like signs and numbers, it is shown that there are assemblies and mandalas to generate. If someone relies on the path of the three bodies and thinks from the perspective of signs and numbers, even after hundreds of millions of eons, they will not realize the meaning of the mandala that cannot be generated. Alas, therefore, I, the teacher, the All-Creating King, because assemblies and mandalas are spontaneously perfect in nature, if one realizes the dharma nature that is unmade and naturally accomplished, that is realizing the mandala of the All-Creating King. So it is said. Similarly, there is also no path to meditate on in nature, etc., as that same [tantra] says: Bodhicitta is like the sky, the mind-essence like the sky is the dharma nature, view
Chinese
没有禅修，没有誓言需要守护。 没有勤奋的事业，没有智慧的障碍。 没有在地上修习，也没有行进的道路。 没有细微的法，没有二元的关联。 心中没有教言，没有决断。 超越了诽谤和赞扬，没有对真实的重复。 大圆满是菩提心的见地。 如是说，在《多哈》中： 远离思虑，有什么可思虑的呢？ 不可言说，又如何能说呢？ 轮回的印记欺骗了所有的众生。 本来的自性，无人能玷污。 没有续部，没有咒语，没有思虑，没有禅定。 这些都是自心迷惑的根源。 不要用禅定来玷污本性清净的心。 安住在自性的安乐中，不要悲伤。 《普贤上师言教》中说： 不散乱是禅定的桩。 本来如此，不散乱，不迷失。 不散乱的禅定是希望的欺骗者。 是引导因果大乘的预言。 本来如此，不散乱，不迷失。 放下勤奋、修持和对治，任运自然。 总义第六有四种重复，即自性与虚空平等。因此，自性与虚空合一的重复是： 从一开始，自性清净的心性中， 没有舍弃和修持，没有获得，放下目标。 没有内外能取所取，放下执着。 没有“这是什么”的辨认，断除贪恋。 没有获得和未获得，放下希望和恐惧。 因为心性本来就是佛，所以不需要现在才去净化，所以不需要执着取舍。《普贤上师言教》中说： “唉！大菩萨，如果你想成就自心， 因为没有欲望才能成就。 安住在无分别的平等性中。 在没有取舍的境界中，安住自性。 在不动的状态中，自然安住。” 因为没有内外能取所取，所以不要特意执着。如彼经所说： “没有内外，是法界。 深奥，没有部分，不是思虑的境界。” 因为不是“这是什么”，所以摧毁贪恋的根源。如彼经所说： “心是如实存在的本性， 一切法都如实存在。 不要改变如实存在。” 没有获得和未获得。如彼经所说： “获得和未获得是二元
English
There is no meditation, no vows to keep. There is no diligent activity, no obscuration of wisdom. There is no training on the ground, and no path to traverse. There is no subtle dharma, no dualistic connection. There is no instruction in the mind, no definitive conclusion. Beyond praise and blame, there is no repetition of the true. Dzogchen is the view of the mind of bodhichitta. As it is said, in the Dohā: Free from thought, what is there to think about? Unspeakable, how can it be spoken? The seal of existence has deceived all beings. The original nature, no one can defile. No tantra, no mantra, no thought, no meditation. All of these are the cause of the mind's delusion. Do not defile the naturally pure mind with meditation. Rest in the bliss of your own nature, do not grieve. In the Kunjed it says: Non-distraction is the stake of samadhi. It is naturally so, without distraction, without loss. Non-distracted samadhi is the deceiver of hope. It is the prophecy that guides the cause and effect of the Great Vehicle. It is naturally so, without distraction, without loss. Let effort, practice, and antidote rest naturally. The sixth general meaning has four repetitions, namely, nature is equal to space. Therefore, the repetition of nature being one with space is: From the beginning, in the nature of the naturally pure mind, Without abandonment and cultivation, without attainment, release the target. Without inner and outer grasping, let go of deliberate clinging. Without identifying "what is this," cut off attachment. Without attainment and non-attainment, abandon hope and fear. Since the mind itself is originally Buddha, there is no need to purify it now, so there is no need to cling to acceptance and rejection. As the Kunjed says: "Alas! Great Bodhisattva, if you wish to accomplish your own mind, It is accomplished because there is no desire. Abide in non-conceptual equality. In the realm without acceptance and rejection, abide in your own nature. In the state of non-movement, abide naturally." Because there is no inner or outer grasping, do not deliberately cling. As it says: "Without inner and outer, is the realm of dharma. Profound, without parts, not an object of thought." Because it is not "what is this," destroy the root of attachment. As it says: "The mind is the nature of what is as it is, All dharmas exist as they are. Do not alter what is as it is." There is no attainment and non-attainment. As it says: "Attainment and non-attainment are dualistic
Chinese
因为没有作为，不要束缚在希望和疑惑的匣子里。如是说。于证悟之时确定，一下子融入的方法是：现在自己证悟之时已确定，一下子融入虚空之中的方法是：从根本上来说，对于没有变迁的觉性，无论生起何种各样的因缘相，生起的那一刻就在自己的当下解脱。如水和波浪一般，一下子融入法身。自己的心于没有变迁的自性中，无论生起喜欢不喜欢和痛苦快乐等等的相，也在那一刹那，不执着于它，自己解脱自己，没有其他的对治，也没有时间上的先后，所以是刹那自解脱。如《普作续》所说：解脱是自解脱，不是从他而解脱。以及《无尽宝藏诀窍之歌》中说：刹那解脱，那被称为法身。除了那个解脱之外，还有大乐的处所，即使是孩子们这样说，也如同海市蜃楼之水。如若心识散乱，彼时即是怙主之自性。水和波浪难道是不同的吗？如是说。于无所观和能观之中融入的方法是：那个体验如此生起。生起破立之分别念，无论看向何处，看者都失去自性。寻找也找不到，不在处所和方向。寻找者自己也无所缘，远离戏论。作者不住留，被作之境空无。如何生起，看向它时，看者在自己本位上消失，消失在何处，寻找也找不到方向和处所，不仅如此，寻找者自己也无所缘，一下子扩展，能寻找的觉知和，所寻找的破立二者都无痕迹地，消失后，是什么也无法确定，这就是我的心，如同虚空一般。如《普作续》所说：不住留，不分别，对任何事物都没有执着，于无分别的平等境中，自然安住。本来已经完成，不会生起勤作之心。于那个大乐之中，谁安住于何处呢？它将变成一切诸法的精华。如是说，已经到达顶点。因为基到达顶点，于无所观之处融入的方法是：那时，心性与虚空无有分别的境界中任运自成，法身自住的稳固地盘已经占据，如《譬喻示导》所说：如虚空般无垢，进入原始的自性之中，退转之