Chinese
山谷皆一时得见，然谷中却不见山顶之自性。如是阿底金刚藏，乃为乘之顶巅，能明见一切义。下乘则不见此义。是故，当成自然成就之顶巅时，如从山顶能一时见到低下的山谷，然从山谷却不能清楚见到山顶的顶端一样。下乘之义，从此能一时见到，然此义下乘却不能见，因其高低错乱之故。于《密集金刚》中云：“是故成顶巅之顶巅。”如是说。复说上下之差别与殊胜。如意宝珠，若祈请之，则一切所欲自然而生。庸常之物则非如此。金刚藏三身自然成就，从自住之法界中，自成佛陀。无勤无修，此乃殊胜之处。下乘虽勤作取舍，然历经劫亦不能成就，徒劳无益反成病患。如意宝珠，若祈请之，则一切所欲皆能生起，然此亦为具福者之境界。如是，若能了悟自生之智慧，具足功德，而能无勤任运安住，亦乃最胜之境界。然有人见宝珠能生一切，遂于木制宝珠之形像祈请，则不能成办任何事。如是，下乘之勤作修持而欲成佛，亦复如是，徒增疲惫与劳累而已。如《普作续》云：“所需乃三界一切有情众，若能见自心即是如来藏，则不住于佛之言辞境地，当下即得殊胜瑜伽。无缘福薄者，纵然显露开示亦不能领悟。若有人欲得如意宝珠，然擦拭木头亦不能如愿。具善业之有缘瑜伽士，则无需见解、誓言、事业、道位，亦无需发心、因果、修习、对治。”又云：“于无作安乐中，若勤作则反受其害，徒劳无益反成病患。”如是。今宣说无勤之觉性为三身。首先，法身任运之意为，本自具
English
The valleys are all seen at once. However, the self-nature of the valley's peak is devoid of seeing. Likewise, Ati Vajra Essence is the very pinnacle of vehicles, clearly seeing all meanings. Lower vehicles do not see this meaning. Therefore, when one becomes the spontaneously accomplished peak, just as from the mountain peak one can see the lower valleys at once, but from the valley one cannot clearly see the crown of the mountain peak in its own place, similarly, the meanings of the lower vehicles are seen simultaneously from here, but the lower vehicles do not see this meaning because of the confusion of high and low. In the Guhyasamaja, it is said, "Therefore, the peak that has become the peak." It is like that. Furthermore, the differences and greatness of the higher and lower are also explained. Just as with a great wish-fulfilling jewel, if one prays to it, all desires arise spontaneously, but this is not the case with ordinary things. Because the Vajra Essence is spontaneously accomplished with the three bodies, Buddhahood is self-accomplished from the self-abiding space. The greatness of being without effort or accomplishment is precisely that. Although the lower vehicles strive to accept and reject, they will not accomplish it even in an eon, and it will only lead to exhaustion and illness. If one prays to a wish-fulfilling jewel, all desires arise, and that is also the realm of the fortunate. Likewise, if one realizes the spontaneously arising wisdom as spontaneously accomplished with qualities and rests freely without effort, that is also the realm of the most excellent. Some people, desiring that all things arise from a jewel, pray to a wooden image of a jewel, but they do not accomplish anything. Similarly, desiring Buddhahood through the efforts and practices of the lower vehicles is also like that, showing that there is nothing but exhaustion and labor. In the Kunje Gyalpo, it says: "The need is for all sentient beings in the three realms. If one sees one's own mind as suchness, one does not abide in the realm of the words of the Buddhas, and one attains the most excellent yoga right now. Those who are without merit and have little fortune do not understand even when it is shown openly without concealment. If someone desires a precious jewel, it will not change even if they polish wood. For the most excellent yogi with good karma and fortune, there is no view, samaya, activity, ground, or path, and no bodhicitta, cause and effect, meditation, practice, or antidote." It also says: "Taking effort in effortless bliss is harmful, and there is nothing but exhaustion and illness from it." So it is. Now, from explaining the awareness without effort as the three bodies, the intention of the Dharmakaya, which is self-arisen, is that it is primordially spontaneou