English
arises from the expanse of emptiness, abides in the expanse of emptiness, and is liberated in the expanse of emptiness. Awareness, without moving from the emptiness, becomes familiar with the expanse of realization, thereby ceasing. From the general outpouring of awareness: At the time of arising, equal arising without good or bad; at the time of abiding, equal abiding without good or bad; at the time of liberation, equal liberation without good or bad. Unequal arising also arises from the realm of equality; unequal abiding also abides in the realm of equality; unequal liberation also liberates in the realm of equality. So it is said. If one thinks that this teaching has been previously taught and is repetitive, then the occasion is not repetitive, just as the Kalachakra commentary, the Great White Lotus, quotes the praise of names three times, and the Clear Words also quotes each sutra teaching of the Samadhiraja Sutra many times. Ceasing beyond cause and effect: From the awareness of effortless spontaneous accomplishment, the vast intention of non-effort natural abiding arises, it is the Bodhicitta that transcends good, evil, cause, and effect, it is cessation in the unchanging Dharma nature. Meditation and so on are the defilements of cause and effect, therefore they are impure, requiring effort and diligence, but here awareness has decided that there is no cause and effect, therefore, without doing anything, it is openly spread out. As the All-Creating King says: The All-Creating King, I have transcended cause and effect, because I have transcended cause and effect, I have transcended all realms of activity. The Bodhicitta of the Dharma nature that transcends all, Bodhicitta is the essence of all Dharmas. So it is said. Now it is liberation from bondage: Liberation in the primordial emptiness that is pure from the beginning, with the view of the nature of non-existence, space, all phenomena are bound, just as the container and essence are bound by the bondage of space, the self-appearing phenomena are bound in the great primordial emptiness. Just as the nature of space binds all phenomena, the world, container and essence, the five external objects of self-appearance, together with the mind of inner arising and liberation, are bound in self-born wisdom, and that itself is bound in the great emptiness of self-liberation. Unwavering in the nature of primordial emptiness without root, it is called gathering in the realm of Samantabhadra. The Six Spaces say: If the meaning of the Great Perfection of self-nature is determined and shown by words that do not err, then the body, speech, and mind of all Buddhas are the pure appearance of the self-nature of Samantabhadra, because the beings of the six realms are shown to be equal in the three times. This is no different from my appearance.
Chinese
被认为是融入众多有境之域的唯一空间。一切法皆远离恶劣的分别念，我融入无有戏论的普贤之空间。空间犹如海洋，我的显现自生，因此一切坛城本自融入空间。大手印之空间本自不驻留，汇聚为一。大菩萨，我的显现是无显现之显现，遍及并能进入一切存在、所闻、所见、所言，故名为心髓秘密之空间，乃是法身普贤自生。我的显现是从一无所有中显现并遍及一切，是自净之精髓汇聚的空间，乃是语普贤自生。我的显现如此，自生为一切言说思虑之自性，是念头自空之精髓汇聚的空间，乃是意普贤，即自生。大菩萨，一切诸佛于三时平等性中，觉性之士我普贤融入唯一空间。如是，若不作意，如虚空未被云遮蔽般，本初清澈之光芒。如是，于清净虚空中，如日之精髓自显现般，本体无垢之身，汇集确定之精髓，乃是我的坛城。有法诸众乃是汇集，法性诸众之数量穷尽。此一切乃是普贤我的心，无分别之佛我，解脱微细垢染之执着，无遮蔽之光芒显现。法不見法，故我無所見之境。大菩萨，一切事物皆是普贤之游舞。因此，佛普贤我，于一切方所，以众多事业之事业利益众生，令其无二，获得名为语言自性一切止息之禅定，之后与无显现之虚空融为一体。大菩萨，我普贤之事业，如此显现为三身之自性，获得名为因完全清净之佛果大圆满智慧之见，彼时我
English
It is said to be integrated into the one space of many abodes. All dharmas are free from evil discriminations, and I myself am absorbed into the space of the non-elaborate Samantabhadra. Space is like an ocean, and my appearance arises spontaneously, so all mandalas are inherently integrated into space. The space of Mahamudra is inherently non-abiding, converging into one. Great Bodhisattva, my appearance is the appearance of non-appearance, pervading and able to enter all existence, hearing, seeing, and speaking, so it is called the space of the secret essence of the heart, which is the self-born Dharmakaya Samantabhadra. My appearance is from nothing, appearing and pervading everything, it is the space where the essence of self-purification converges, which is the self-born Speech Samantabhadra. My appearance is like this, self-arising as the nature of all speech and thought, it is the space where the essence of self-empty thought converges, which is the Mind Samantabhadra, that is, self-born. Great Bodhisattva, all Buddhas in the equality of the three times, the being of awareness, I, Samantabhadra, am integrated into the one space. Thus, if there is no intention, like the sky not obscured by clouds, the original clear light. Thus, in the pure sky, like the essence of the sun appearing spontaneously, the body of essence is immaculate, the essence of convergence is certain, it is my mandala. The dharmas are gathered, and the number of dharmata is exhausted. All this is the mind of Samantabhadra, the Buddha without discrimination, the liberation of subtle defilements, the unobstructed light appears. Dharma does not see dharma, so I have no object to see. Great Bodhisattva, all things are the play of Samantabhadra. Therefore, Buddha Samantabhadra, in all directions, benefits sentient beings with many activities of deeds, making them non-dual, attaining the samadhi called the cessation of all speech of language itself, and then becoming one with the invisible sky. Great Bodhisattva, my activity of Samantabhadra, thus appearing as the nature of the three bodies, attaining the view called the great perfection of wisdom, the fruit of the Buddha whose cause is completely pure, at that time I
Chinese
无所作为而自然显现，身之智慧、语之游舞、意之事业广大显现，智慧不变之显现为自显，法尽之时，边际之戏论自解脱，于虚空之意中自然生起，获得坚固心要之显现之权，一时获得，即成为普贤王如来一切坛城之主。指示超越因果勤作之盟誓：轮回仅是名称，超越因果勤作。善恶利害皆无，处于空性之中。解脱仅是名称，无有涅槃。自性以十种方式勤作亦无修持。 自性之义，因果善恶皆无，若依赖正义之经文而显示并执持为有，则永不解脱，因被普遍愚昧之垢染所遮蔽。应了悟自性大圆满超越因果善恶，如鹏鸟大王所说：本来无作之心性中，显示忆念分别之智慧心要。以智慧之词句守护自性真理。精通词句且重视因果者。 从无间地狱本身之外，还有谁呢？身语造作，以意念执持。对于遮蔽法性真理者，还有什么比这更殊胜的对治呢？因此，无作，轮回涅槃，行为何时分离 时，大圆满本身，除此之外还有什么呢？如是说。自性十者为：见、誓言 灌顶、坛城、地、道、事业、智慧、果、法性，了悟此十者为空性，即是大圆满之见。如《普作续》所说：菩提心犹如虚空，如虚空般之心性即是法性。无有见修，无有誓言守护。 无有事业勤作，无有智慧遮蔽。于地无有修习，亦无行道。无有细微之法，无有二取关联。于心无有决定经文，无有定论。超越增损，故无有口诀念诵。此乃大圆满菩提心之见。如是说。 嗟！大心士！所示无有见修者，因法之根本非由他生。因于自性，无有自观。我未曾指示无有自性之境。
English
Without doing anything, it arises naturally. The wisdom of the body, the play of speech, and the vast activities of the mind appear. The unchanging appearance of wisdom is self-appearing. When the time of Dharma ends, the proliferation of extremes is self-liberated. It arises naturally in the mind of space. Having obtained the power of the appearance of solid essence at once, it becomes the lord of all the mandalas of Samantabhadra. The covenant that transcends cause and effect and effort is shown: Samsara is just a name, transcending cause and effect and effort. There is no good or evil, benefit or harm, it is in the state of emptiness. Liberation is just a name, there is no nirvana. The ten aspects of self-nature do not require effort or practice. The meaning of intrinsic awareness is that there is no cause and effect, good or evil. Those who rely on the scriptures of definitive meaning to show and hold that they exist will never be liberated, because they are obscured by the stains of universal ignorance. One should realize that the Great Perfection of self-nature transcends cause and effect, good and evil. As the Great Garuda says: In the mind-essence that has never been made, the essential heart of memory and thought is revealed. Protect the truth of self with words of wisdom. Those who are skilled in words and take cause and effect as the main thing. Who else is there besides the uninterrupted hell itself? Body and speech are fabricated, and the mind is held by imputation. What better antidote is there than this for obscuring the truth of Dharma? Therefore, without fabrication, samsara and nirvana, when will actions be separated? Then, what else is there besides the Great Perfection itself? So it is said. The ten aspects of self-nature are: view, samaya Empowerment, mandala, ground, path, activity, wisdom, fruit, and the nature of reality. Realizing these ten as emptiness is the view of the Great Perfection. As it is said in the *All-Creating King*: The mind of enlightenment is like the sky. The nature of mind like the sky is the nature of reality. There is no view to meditate on, no samaya to protect. There is no activity to strive for, no wisdom to obscure. There is no practice on the ground, and there is no path to travel. There is no subtle dharma, no dualistic connection. There is no definitive scripture in the mind, no conclusion. Transcending exaggeration and slander, there is no need to repeat the oral instructions. This is the view of the Great Perfection, the mind of enlightenment. So it is said. O great hero! It is shown that there is no view to meditate on, because the root of Dharma does not arise from itself. Because in self-nature, there is no self-observation. I have not shown a realm without self-nature.