Chinese
关于誓言，不违越的保护方法是，唯有自明本智，因此被命名为“唯一”。在唯有自明本智中，由于无有作为而恒常守护，因此被命名为“任运成就”。如是，无有原始清净的誓言和庸俗，任运成就的誓言是唯一和任运成就，从誓言的四大总集等中，不应违越。又，在《开启神通之钥》中说：“阿底瑜伽的誓言是，无有和庸俗，唯一和任运成就，不应违越其意义。” 关于禅修，在伟大的论典《遍知》中说：“禅修是心安、明空法身，在界部法性无为的状态中，口诀是原始解脱，超越取舍。”如是所说，在圆满大部的三部中，首先，将显现世间器情的一切显现，确定为心性自生之智慧，不可言说法身，然后在明空法身的状态中，无有破立地守护，这是心部。法如何显现，不以法性的手印增减，而是法有如何显现，这一切都圆满于法性菩提心中，仅作为力量或嬉戏，在远离显现和觉知执着的界中守护，即，一切显现都是心的自力，知晓心性是自生之智慧，不改造、不计算其体性，而是安住于本初状态，因此不舍弃错觉的显现，而是在自身解脱。由于了悟所修之境是空性，因此未曾修习。由于击破错觉的堡垒，因此未曾与意义分离，因此，将无有分别的自显明空法身，安住于远离能安住和所安住的任运成就大平等状态中。如是，在《普作王》中说：“如何显现，即如是唯一，对此谁也不应改造，于不改造的平等之王中，安住于无分别法身的意。”又说：“忆念、思虑、意念中生起的一切，不离于无生之语，无论如何思，知晓即是禅修，不修习，无论如何安住，也无有散乱。”如是说。第二，自生之智慧和由此显现的一切法是。
English
Regarding the samaya, the means of protection against transgression is solely self-cognizant wisdom, hence it is named "Oneness." Within solely self-cognizant wisdom, since it is eternally protected without effort, it is named "Spontaneous Accomplishment." As such, the samaya of primordial purity is non-existent and vulgar, the samaya of spontaneous accomplishment is oneness and spontaneous accomplishment. From the four great general collections of samayas, one should not transgress. Furthermore, in "The Key to Unlocking Miracles," it says: "The samaya of Ati Yoga is non-existence and vulgarity, oneness and spontaneous accomplishment. One should not transgress its meaning." Regarding meditation, in the great treatise "All-Encompassing Knowledge," it says: "Meditation is mind at ease, luminous emptiness, the Dharmakaya, in the state of effortless nature of reality in the Space Section, the instruction is primordial liberation, transcending acceptance and rejection." As it is said, in the three sections of Dzogchen, firstly, all appearances of existence, the environment, and beings are established as the self-arisen wisdom of mind itself, the inexpressible Dharmakaya, and then, without elimination or placement, it is maintained in the state of luminous emptiness Dharmakaya. By the Mind Section, how phenomena appear, one does not impress the seal of reality by adding or subtracting, but how phenomena appear, all of this is perfected in the mind of reality, Bodhicitta, and is maintained in the sphere free from grasping at appearances and awareness, merely as a display or play. That is, all appearances are the self-display of mind, knowing that mind itself is self-arisen wisdom, without altering or calculating its essence, but placing it in its original state, therefore the appearances of delusion are not abandoned but are liberated in their own ground. Since the object of meditation is realized as emptiness, there is no meditation. Since the fortress of delusion is shattered, there is no separation from meaning, therefore, the self-appearing, unbiased, luminous emptiness Dharmakaya is placed in the state of great spontaneous accomplishment, free from the act of placing and the one who places. Thus, in the "All-Creating King," it says: "How it appears, is just that oneness, no one should alter this. In the unaltered king of equality, abides the intention of the non-conceptual Dharmakaya." And it says: "All that arises in memory, thought, and mind, without straying from the unborn word, however one thinks, knowing it is meditation, without meditating, however one abides, there is no distraction." Thus it is said. Secondly, self-arisen wisdom and all the phenomena that arise from it are.
Chinese
从原始清净、法性普贤王如来的境界中，确定没有其他去处，并在无有造作和勤作的状态中修持，龙钦巴认为：在当今时代，如同成熟解脱之流常在的金刚桥梁一般，将见解无错谬、禅修无修饰、行为超思议、果无分别这四点作为关键。而且，以具备这四个关键的四种方式，将四种灌顶的意义转化为道用，即：根基自主明朗的关键、灯不摇动空性的关键、短促向上拉升安乐的关键、言说不可及无分别的关键这四者。以智慧的方式、法界的方式、安乐的方式、法性的方式，即金刚句所指示的四种象征或方式与授予相关联。以四种灌顶的智慧，第一是明朗的宝瓶灌顶，第二是空性的秘密灌顶，第三是安乐生起的智慧灌顶，第四是以法性四现的究竟意义来修持。经续中说：在无错谬的法性中，无修饰地安住，无造作地显现，无阻碍的即是智慧之界。在如是本性之地，没有散乱与不散乱，没有动摇与不动摇。因此，没有比这更高的胜者之意。如是说。简而言之，安住之法的要点归纳为：所作解脱、安住解脱、珍爱解脱三种，而这些的意义也都是以目标确定不离的甚深关键，在法性无有造作的状态中安住。第三，在原始解脱、远离取舍的法性状态中安住，在诀窍部中，有外、内、密、极密四种，此处以极密无上瑜伽为例，原始解脱、远离取舍，以双运无二的智慧，将轮回涅槃的一切法，在远离法性空执的状态中度过之关键。不分轮回涅槃的觉性，在法性之境中显现，自明本觉成熟为连珠般的身体，于关键处解脱，如火镰取火一般。对此，将心无根、无基，于原始清净中确定，一切显现和心识，皆为原始解脱、大圆满妥噶的修持，开启任运成就之身的坛城，如来藏之门，自住之智慧光明任运成就之
English
From the realm of primordial purity, the Dharmata Samantabhadri, having established that there is no other place to go, and cultivating in a state free from fabrication and effort, Longchenpa considers that in this present time, like a Vajra Bridge where the stream of ripening and liberation abides, the four key points are: view without error, meditation without contrivance, conduct beyond thought, and fruit without conceptualization. Moreover, the four ways that possess these four key points transform the meaning of the four empowerments into the path, namely: the key of self-sufficiently clear faculties, the key of the lamp unmoving emptiness, the key of easily drawing up the short yellow [thread], and the key of inseparability from the untouched speaker. Through the manner of wisdom, the manner of space, the manner of bliss, and the manner of Dharmata, the four symbols or manners indicated by the Vajra verses are connected with the granting. With the wisdom of the four empowerments, the first is the clear vase empowerment, the second is the empty secret empowerment, the third is the bliss-arising wisdom empowerment, and the fourth is to practice the ultimate meaning of the four appearances of Dharmata. From the Tantra: "In the unerring Dharmata, abiding without contrivance, appearing without fabrication, the unobstructed is the realm of wisdom. In this place of Suchness, there is no distraction or non-distraction, no movement or non-movement. Therefore, there is no higher intention of the Victorious Ones than this." Thus it is said. In brief, the key points of settling the mind are summarized as: liberation through action, liberation through settling, and liberation through cherishing, and the meaning of these is also to settle in the state of Dharmata without fabrication through the profound key of unwavering focus. Thirdly, settling in the state of primordial liberation, free from acceptance and rejection, in the category of instructions, there are four: outer, inner, secret, and very secret. Here, taking the very secret unsurpassable yoga as an example, the key to passing all phenomena of Samsara and Nirvana through the wisdom of non-dual union, which is primordial liberation, free from acceptance and rejection, in a state free from clinging to the emptiness of Dharmata. The awareness that does not separate Samsara and Nirvana manifests directly in the realm of Dharmata, and self-cognizant awareness matures into a string-of-pearls body, liberating at the crucial point, like striking fire with a flint. For this, having established the mind as rootless and baseless in primordial purity, all appearances and mind are the practice of primordial liberation, the great spontaneously present Trikaya, and opening the treasury of the Tathagata, the door of the secret treasury, the self-abiding wisdom light spontaneously present.
Chinese
其生起次第也有四种，即：平等、无动、平等性、任运成就。如是说，第一是安住之验相，知心不外散，能一心一意地修持。第二是无动之验相，远离沉掉等修定之违缘。第三是平等性之验相，通达轮涅一味之平等定，如虚空般，以及后得如幻化般，由此获得无畏之胆识。第四是任运成就之验相，超越修定时限，达到心尽法尽之境地。二是任运顿超之修法，首先，引导三身，学习四大之声义；引导觉性，修持区分轮涅之行；引导心，精通三门之前行。于正行中，以使觉性不住而住之窍诀，寻觅觉性之知识；以使觉性未得而得之窍诀，精通三种要点；以使觉性不稳而稳之窍诀，混合境与识；以使觉性未生而生之窍诀，把握显现之量；以使觉性未知而知之窍诀，确定暖相之程度；以使觉性未解脱而解脱之窍诀，熟悉三身之地，即纳入六大要点之框架中。或者，安立身体之三要点，引导虚空之三要点，显现外境之三要点，即依靠三或九要点，将显现直接引入自心而修持，四相依次显现。于此，自生智慧之明灯，无戏本元之智慧，证悟本来清净立断之意，觉性空明通透。于彼虚空中，显现无量光明之际，远呼水之明灯，如光脉白绢之线，开启觉性之门。清净虚空之明灯，五光彩虹之显现，铺设刹土与宫殿之庄严。明点空性之明灯，于光圈圆满之相中，显现寂怒坛城。其中，初于法性现前之时，未经因缘所生之五光彩虹。
English
There are also four stages of arising: equality, immovability, equality nature, and spontaneous accomplishment. As it is said, the first is the experience of abiding, knowing that the mind does not wander outward, and being able to practice with single-mindedness. The second is the experience of immovability, being free from the adverse conditions of dullness and excitement in meditation. The third is the experience of equality nature, understanding the equality of samsara and nirvana in equalized meditation, like the sky, and the subsequent attainment of illusion-like understanding, thereby gaining fearless confidence. The fourth is the experience of spontaneous accomplishment, transcending the limits of meditation sessions and reaching the state of mind exhaustion and dharma exhaustion. Second, the practice of spontaneous transcendence involves initially guiding the three kayas, learning the sound and meaning of the four elements; guiding awareness, practicing to distinguish between samsara and nirvana; and guiding the mind, mastering the preliminaries of the three doors. In the main practice, using the key instruction to make awareness abide without abiding, seek the knowledge of awareness; using the key instruction to make awareness that has not been attained be attained, master the three essential points; using the key instruction to stabilize awareness that is unstable, mix the object and consciousness; using the key instruction to generate awareness that has not been generated, grasp the measure of appearances; using the key instruction to know awareness that has not been known, determine the degree of warmth; using the key instruction to liberate awareness that has not been liberated, become familiar with the ground of the three kayas, that is, to put it into the framework of the six great essential points. Alternatively, establish the three essential points of the body, guide the three essential points of space, and manifest the three essential points of the environment, that is, relying on three or nine essential points, directly introduce the manifestation into one's own mind and practice, and the four visions gradually arise. Here, the lamp of self-arisen wisdom, the wisdom of the unborn original state free from elaboration, realizes the meaning of original purity and cutting through solidity, awareness is empty and clear. In that space, when limitless light appears, the distant call of the water lamp, like the thread of a light vein white silk, opens the door of awareness. The lamp of pure space, the appearance of five-colored rainbows, lays out the splendor of the pure lands and palaces. The lamp of empty bindus, in the form of a complete circle of light, manifests the mandala of peaceful and wrathful deities. Among them, initially, at the time of the manifestation of the nature of reality, the five-colored rainbows are not produced by causes.