English
Moreover, it manifests everything without remainder. As many as there are mandalas of the mind, all are awakened into Buddhahood without remainder. Thus it is said. In the Kunje Gyalpo Tantra, it says: Like the ocean, it abides primordially, and various dharmas arise. Qualities are equal to the extent of space, and there is no fixed place of gathering. Thus it is said. Thus, the unobstructed play of awareness, with all the qualities of the fruit spontaneously accomplished and perfected, is the intention of the spontaneously accomplished Nirmanakaya, the door of liberation, without aspiration. In the Treasury of Dharmadhatu, it says: The dharma that is primordially pure cannot be found by searching. Buddhas and Bodhi are clear in the self-born space. Since it was previously accomplished, there is no need to accomplish it now. Greatness abides in itself, intention is the nature of dharmas. Unchanging, spontaneously accomplished, do not strive. Thus it is said. In the Kunje Gyalpo Tantra, it says: Abiding in its own state, it is unmoving and spontaneously accomplished. Thus it is said. Such a view of knowing awareness to be without self-nature is not a view encompassed by the knowable and the knower, for it does not abide in the object of knowledge, but is thoroughly clear in objectlessness. Therefore, it contradicts the nature of dharmas that are both dual and non-dual, and because it is separated from the dharma of grasping at "I" and "mine," the agent and the action are not established for an instant. Because each one knows by his own awareness, the view that includes the object of observation and the observer, etc., is meaningless. With these three reasons, the life force of the view is not established. In Rangshar, it says: Not falling to any side, like the sky. Not existent, only emptiness itself. Not non-existent, the body of true bliss. Not made, self-born, without thought itself. Thus it is said. Therefore, in Dzogchen Ati, there is no nature of dharmas that grasps at a view. Thus it is said. Therefore, regarding all the dharmas encompassed by samsara and nirvana, there is not even a particle of inherently existing entities with the characteristics of purity and impurity. Realizing the thoroughly clear awareness, the nature of the three doors of liberation, free from mental fabrication, cuts off all the cities of samsara made by the mind within awareness. Therefore, it is called "View Cuts the City." By realizing the meaning of this view, all the essential points of all vehicles are understood simultaneously. Other vehicles do not realize this meaning, just as the king of mountains is in the center of the continents.
Chinese
如至极殊胜者，如《自显》所说： 见解之顶峰， 乃说阿底大圆满。 如《法界宝藏论》所说： 犹如登上山王之顶， 一时得见低矮之沟壑， 然沟壑之顶峰自性， 见亦不可得。 如是阿底金刚藏， 乃诸乘之顶峰， 诸义皆得明见。 下乘对此义不可见。 如是。 第二，修持无执自解脱者， 如是安住于已得认知之见解中， 仅是安立名为修持之假名而已， 除此之外，并无能修之心与所修之见解之差别。 各自本觉之空性， 未落入所知之自性中之离戏论， 未执着于名相之自解脱。 未落入于原始解脱之放任自流之状态中， 不依赖于修持处、所修处与能修者之寂止。 不以意识去评判对境之胜观。 不动摇于自面目本来清净之等持。 任运成就无有阻碍之后得。 因与本基未曾混杂，故从初始即已解脱。 因与阿赖耶识未曾混杂，故未曾突然被束缚之状态中， 不作改造而如实安住，则将赤裸裸地通透照见。 彼见之自性，不落入好坏分别之念头中。 亦未落入舍受无记之状态中， 而是任运自解脱，无有分别地清净，且不转变为其他状态，则因执着于力用显现之无明，以及能取所取之分别念等，将不会造作投生于有之境地的业，故无法牵引。 虽力用显现无有间断地显现，然如被火烧断根之灰烬般，分别念并非自生之故。 如是修持之时，若未能认识通透之觉性，且未能解脱从力用中生起之分别念，则无论处于何种状态，都将显现为束缚于有，无法从中解脱。 释论中说： 如是修持之时，自宗之内，于见修行之错谬者说，无论生起何种分别念，彼即是自生之智慧。 此乃因未能认识觉性之法性，而于力用与嬉戏，皆于轮回之方向上流转。 分别念乃由习气所生，故为随境而转之相。 从对境之显现中，摧毁与破灭
English
Like the supremely noble one, as stated in "Self-Emergence": The very pinnacle of all views Is said to be Ati Dzogchen. And as stated in "The Treasury of Dharmadhatu": Just as when one has reached the summit of the King of Mountains, One sees all the low-lying valleys at once, Yet the nature of the summit of the valleys is devoid of seeing. Likewise, Ati Vajra Essence Is the very pinnacle of the Vehicles, seeing all meanings clearly. The lower Vehicles do not see this meaning. So it is. Second, meditation is self-liberation without grasping: To remain in the state of that view that has been recognized is merely to apply the term "meditation," but there is no difference between the mind that meditates and the view that is to be meditated upon. The emptiness of one's own awareness, the freedom from elaboration that has not fallen into the nature of what is to be known, the self-liberation that has not grasped at conceptual constructs, the quiescence that does not depend on a place of meditation, an object of meditation, or a meditator, without falling into the laxity of original liberation, the superior seeing that does not judge objects with consciousness, the equipoise that does not waver from one's own face of original purity, the spontaneous accomplishment that is unceasing, the subsequent attainment, the liberation from the very beginning because it is not mixed with the ground of all, the uncontrived, genuine abiding in a state that is not suddenly bound because it is not mixed with consciousness, will reveal a naked, thorough clarity. The very nature of that seeing does not fall into the extremes of good or bad thoughts, nor does it fall into a state of indifference or neutrality, but is purified into a spontaneously liberated, undifferentiated state that does not change into anything else. If one clings to the appearances of power, then the ignorance, together with the thoughts of grasping at a subject and an object, will not accumulate the karma that causes one to be thrown into the realm of existence, and therefore cannot lead one astray. Although the appearances of power seem to arise unceasingly, thoughts are not self-generated, like ashes from a fire that has burned through the roots. Therefore, when meditating in this way, if one does not recognize the thorough clarity of awareness, and if one cannot liberate the thoughts that arise from power, then no matter what state one is in, it will appear to bind one to existence, and one will not be able to escape from it. In the commentary, it says: When meditating in this way, those who have entered their own school and have mistaken views and meditations say that whatever thought arises is self-born wisdom. This is because they have not recognized the nature of awareness and are wandering in the direction of the origin of all power and play. Thoughts are born from other habitual patterns, so they follow after objects. From the appearance of objects, they destroy and shatter.
Chinese
由于能够执持，所以执持为色。感受贪恋并体验那个和那个的自性。意识摇动并观察形态。意识使有漏的心生持续不断。 种种识连同所缘境一起遮蔽了自生的智慧，虽然觉得心和心生在持续的忆念流中没有散乱，但因为心对心进行思辨，所以没有丝毫超出轮回的自性，如是说。因此，所有经续的未颠倒之意，即是止观的体性，也就是将所有存在的遍计、蕴、界、处执取，完全寂灭于不作意的智慧中。如《根本慧论》云：“所说皆止息，心行亦止息。不生亦不灭，法性如涅槃。”又如《华严经》云：“若有欲入此，诸佛之行境。彼当净诸念，犹如于虚空。舍离诸分别，及以诸忆念。当以虚空心，入于此行境。” 如是安住于智慧的体性中，则二色身也不依赖于有为的因，而是自然而然地产生。如《自生》云：“从空性中智慧日升起，从无没的大宝坛城中，无变的本初身自然显现，于无分别的体性中享受无二。” 如是修习，由于将自生之觉性安住于如虚空般的体性中，不执著，所以所有突发的遍计都如云消雾散般自然解脱，因此称为修习无执自然解脱。 三、行持显现自在： 如此，所有显现为外境器情世间的一切，以及内在执著于我的无明，和由此产生的无量念头，都不是由其他作者所造，而是由突然生起的心念如绘画般描绘，并因执著于此而增长的习气之力所显现的。这一切都是从基心自性如虚空般无所成立的体性中，自显无碍的空色显现，并且根本心性在自己的体性中成立
English
Because it can hold, it holds to form. Feeling craves and experiences the nature of this and that. Consciousness agitates and examines forms. Consciousness makes the contaminated mind arise continuously. The various consciousnesses, together with their objects, cover the self-born wisdom, and although it seems that the mind and mental events are in a continuous stream of memory without distraction, because the mind speculates on the mind, it does not surpass the nature of samsara in the slightest, so it is said. Therefore, the non-inverted meaning of all the sutras and tantras is the nature of calm abiding and insight, which is to completely pacify all the pervasive thoughts, aggregates, realms, and sources of existence into non-conceptual wisdom. As it is said in the Root Wisdom: "All that is spoken ceases, the sphere of the mind also ceases. Not born and not ceasing, the nature of reality is like nirvana." And as it is said in the Avatamsaka Sutra: "If one wishes to enter this, the realm of activity of the Buddhas, then one should purify all thoughts like the sky. Abandon all discriminations, and all memories. One should enter this realm of activity with a mind like the sky." If one abides in the nature of such wisdom, then the two form bodies will also arise naturally without depending on conditioned causes. As it is said in Rangshar: "From the nature of emptiness, the sun of wisdom rises, from the inexhaustible great treasure mandala, the unchanging primordial body naturally appears, in the nature of non-discrimination, enjoy non-duality." Such practice, because the self-born awareness is placed in the nature of the sky, without grasping, all sudden pervasive thoughts are naturally liberated like clouds dissolving, therefore it is called practice without grasping, naturally liberated. Third, the practice of mastering appearances: Thus, all that appears as the outer world of environment and beings, as well as the ignorance that clings to the inner self, and the countless thoughts that arise from it, are not made by other authors, but are depicted like drawings by suddenly arising thoughts, and all this appears to be established from the power of habits that have increased by clinging to it. All of this is the self-display of unobstructed empty form from the nature of the ground mind itself, which is like the sky, and the root mind itself is established in its own nature.
Chinese
就像一切事物似乎都源于无始以来突然产生的无明所染污，但实际上，从产生的那一刻起，觉性的法性就已圆满而无生。如《牟提伽珠鬘》中所说：“法身犹如虚空，突如其来的分别念如云遮蔽，未曾错乱的法性，在心中却显现为错乱之相。”又如《华严经》中所说：“心如画师，由心的积聚所造作，世界有多少，都是心的图画。”诸法自性本然如此，瑜伽士们彻悟无生之根，犹如虚空般，虽无碍之妙用如何显现，也如在水中绘画的影像，一旦画成，水便恢复清澈。同样，一旦从产生之初就解脱于无生之法性，那么三门的一切行为无论显现为何，都将由无执的觉性法性所掌控，因此称为“行为显现皆受掌控”。第四，果位无勤任运成就：像这样，将见、修、行三者融合为一的境界，一旦习惯成自然，就不需要再去追求其他的证悟之果。一旦对这种习惯运用自如，外境就会因念头的执取而消失，内境也不会停留，因此能所二取会瓦解，根基尽失。由于无法以心来衡量无根的觉性，因此永远不会迷惑。此时，无论是诵读经文，还是将词义铭记于心，或者专注于对境等等的禅修，以及思考和分析论典等，所有这些都是由分别念的意识所暂时造作的法，因此不需要依赖这种宗派的术语和人为的法。由于没有禅修时段和间歇的区分，所以见、修、行融为一体。当觉性在法性中苏醒，对治法便会耗尽。当了知觉性即是法身，并获得未曾成为众生和佛的定解时，就不需要在其他地方寻找所期望的果位。因为在远离能所二取的觉性法性中，三世诸佛的密意都将圆满，因此是果