English
Specifically: Unborn means that all phenomena are free from causes and conditions, and have no essence. It is the ultimate meaning of the Vehicle of Cause, and it becomes the object of non-conceptual wisdom. The outer tantras are also similar in this respect. Immovable refers to the secret mantra itself, which is separate from the object of wisdom, and has no arising or dissolving. What distinguishes non-duality from spontaneous accomplishment? Non-duality means that it is untrue, without limits, and there is no duality with the object of experience; it is merely self-awareness. Spontaneous accomplishment means that the qualities of the body and wisdom of the Buddhas arise without cause, and are therefore superior. The difference between cause and effect and the generation and completion stages also transforms into the difference of the Great Perfection, which is greater than the generation and completion stages. Therefore, Maha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and Anu (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) also become the boundary that distinguishes non-duality from the four extremes of self-liberation of the Great Perfection. This is like a mantra for dispelling obstacles. The meaning of such spontaneous accomplishment is that, for the establishment of the two extremes of existence and non-existence, permanence and annihilation, action and effort, etc., there is nothing to be applied to the nature of complete abandonment, and everything spontaneously abides in primordial clarity. Why is that? Because the causes and effects of delusion and non-delusion, all phenomena that appear and exist, are all the essence of the Great Secret, the unborn Dharma nature, the heart essence as it is, inseparable from the nature of Suchness, the unconfused adornment of self-nature, which is primordially self-arisen. The way of it is: all of these are in the state of Dharma nature, neither abandoned nor unabandoned, neither obstructed nor unobstructed, and there is no limitation in essence, because it is self-liberated in a way that is unmixed and completely perfect. From the 'Vast Expanse': 'In the state of non-action, everything is complete, the adornment of unmixed and complete perfection, the expanse of self-liberation in its own place, the body of the Buddha and the body of sentient beings, however they appear, are the adornment of the Dharmadhatu.' The third part has five points: establishing the nature of Suchness as it is, transforming the meaning of what has been established into the Great Perfection, explaining the qualities of such realization, the method of practicing this meaning without modification, and showing the qualities of practice as spontaneously perfect. The first part has three points: vowing that faults and qualities are all one in Suchness, proving that the reason for this is that there is nothing other than Suchness, and conducting
Chinese
并且以无所缘的方式来指示。第一，从“上下等等”到“唯一无二”之间指示。那是什么意思呢？从小乘、独觉到无上密宗之间的上下乘的次第所显示的上下高低，以及“等等”一词所包含的见、行、宗派的差别，下乘的过失和上乘的功德的两种形态如何显现和指示，以及除此之外，迷谬和障碍以及遣除它们的对治等等的意义，密宗如何见到和了知，以及下乘没有见到和没有了知的差别，指示了那些不了知的孩童们希求果实，以心的愿望而徒劳地努力，以及那些了知的人们也以三昧耶尊依赖智慧尊，以无二地修持的方法而恒常勤奋地安住，仅仅以因缘的途径，各个乘的法之因和果决定，以不混杂的方式各自清楚地存在等等的说法。在此，那样说的话语也必定只是思辨的对境，所以只是观察自己的本面而已。如果如实地确定了自性，那么过失、功德、因、果的法，所有那些就像芝麻和油的例子一样，自然成就的法性，在那如是性中无二无别地唯一确定，本来就没有二取显现，这样立誓。第二，从“本来”到“圆满二资方便慧关联”之间指示。那么，是什么也不显现吗？智慧秘密中说：“不变广大宫殿中，无论如何不动心性大，聚集分离无二金刚性，内外无有明亮遍布中，内外秘密之门究竟无，境与根源本来即清净，相好寂灭之身亦无有，金刚萨埵不变大，智慧虚空明亮普贤王，无思虚空明亮本初佛。”如是所说，在那里，以“彼”来趋近而作为基础安立的是，一切在那如是性中唯一的意义上，以见、修、行的各种方式等等，本来就是聚集和汇合，以及没有分离之法的分离的自性
English
And it also indicates without any object of focus. First, it indicates from "above and below, etc." to "solely one." What does that mean? It indicates the high and low of the order of the upper and lower vehicles from the Hearers, Solitary Realizers to the Supreme Tantra, and the differences in views, practices, and tenets included in the word "etc.," how the two forms of the faults of the lower vehicles and the virtues of the upper vehicles appear and are indicated, and in addition to that, the meanings of delusion and obscurations and the antidotes that dispel them, how the Secret Mantra sees and knows, and the difference between what the lower vehicles do not see and do not know, indicating that those ignorant children hope for the fruit and strive in vain with the desires of their minds, and that those who know also rely on the Samaya Being on the Wisdom Being, and constantly diligently abide by the method of practicing inseparably, only through the path of conditions, the cause of the Dharma of each vehicle and the result are determined, and it is said that they exist separately and clearly in a non-mixing way. Here, saying such words is also definitely only the object of speculation, so it is only observing one's own face. If the nature is truly determined, then the faults, virtues, causes, and results of the Dharma, all those, like the example of sesame seeds and oil, the naturally accomplished Dharma nature, in that Suchness, are inseparably and uniquely determined, and there is originally no appearance of duality, thus vowing. Second, it indicates from "originally" to "complete accumulation of skillful means and wisdom connection." Then, is it that nothing appears? In the Secret Wisdom it says: "In the unchanging, vast palace, the great mind itself never moves, gathering and separating are non-dual Vajra nature, in the clear and pervasive without inside and outside, there is no door or ultimate secret inside and outside, the realms and faculties are originally pure, because there is no body with annihilated characteristics, Vajrasattva is unchanging and great, Wisdom is clear space, all-good, inconceivable clear space, primordial Buddha." As it is said, there, approaching with "that" and establishing as a basis is that, in the sole meaning of everything being one in that Suchness, with various ways of seeing, meditating, and acting, etc., it is originally gathering and assembling, and the nature of the separation of non-separation of the separating Dharma.
Chinese
由于它在过去、现在和未来三时中不移动，因此，众生或下者因迷惑而不平等，佛或上者因不迷惑而平等，无论显现为各自的境和识的任何事物，其自性都无有差别，因此，可以确定，如其法性的真如，除了这本身之外，没有什么是真实的，因此，它通过非共同的理由，以法性的理证成立。如《普作续》中说：“于真如之中，何者处于何处，彼者不误不改而成就。彼者不误，如是不改。自性不误，在于自性。于真如之中，无有佛法。”又如《自生智慧一之精髓》中说：“显现和存在的诸法，所有一切，能将不显现者显现出来，因此深信是法的精髓。自生智慧一的自性，胜义世俗，无有真假二者，不误确定的菩提心，因此深信无疑。自生智慧一的自性，不依赖因，不从缘而造作，以不依赖他者的自性，因此深信是自生智慧。自生智慧一的自性，无有因缘，任运成就之故，无需寻找事业，无需行作，无需不作，深信不寻亦任运成就。自生智慧一的自性，自生智慧本来未被遮蔽，因此，所有显现的诸法皆明，为了断定所有诸法，深信是开示的明灯。”又如《无垠虚空》中说：“于真如之中未曾动摇，嬉戏虽似生起，然因无有变迁故无生，因无有坏灭故是金刚界，无论如何皆不可摧毁，无有聚集分离。于法界中无有聚集分离之故。”又说：“因果无别大明点，无有根本之菩提心，一切皆是自心明智之庄严，唯一真实之道安乐之顶峰，大乐道上无有进入退出，法界之中法界显现明智力，不分别禅修是好分别，与分别念无有差别，二者无有善恶平等，那也
English
Since it does not move from its state in the three times of past, present, and future, therefore, sentient beings or lower ones are unequal due to delusion, and Buddhas or higher ones are equal due to non-delusion. Whatever appears as the respective realms and consciousnesses, their essence is without difference. Therefore, it can be determined that the suchness of things as they are in their nature, there is nothing other than this itself that is real. Therefore, it is established by the reason of nature, not by a common reason. As it is said in the *All-Creating Tantra*: "In suchness, whatever dwells in whatever place, that is accomplished without error or alteration. That is without error, just as it is without alteration. The very nature is without error, it is in the nature of reality. In suchness, there is no Buddha or Dharma." And as it is said in the *Essence of One Self-Arisen Wisdom*: "All phenomena of appearance and existence, all of them, are able to manifest the unmanifest, therefore, I deeply believe it is the essence of Dharma. The nature of one self-arisen wisdom, ultimate and relative, without truth or falsehood, the unmistaken and certain bodhicitta, therefore, I deeply believe without doubt or hesitation. The nature of one self-arisen wisdom, not relying on causes, not created from conditions, with a nature that does not depend on others, therefore, I deeply believe it is self-arisen wisdom. The nature of one self-arisen wisdom, without causes or conditions, spontaneously accomplished, therefore, there is no need to seek activity, no need to do or not do, I deeply believe it is spontaneously accomplished without seeking. The nature of one self-arisen wisdom, self-arisen wisdom is primordially unobscured, therefore, all phenomena that appear are clear. In order to determine all phenomena, I deeply believe it is the lamp of the teacher." And as it is said in the *Vast Expanse*: "Without moving from suchness, although play appears like arising, yet because there is no change, it is unborn, and because there is no destruction, it is the vajra realm, indestructible in any way, without gathering or separation. Because there is no gathering or separation in the expanse." And it says: "Cause and effect are inseparable, the great bindu, the bodhicitta without a root, all is the adornment of the mind's awareness, the one true path, the supreme of bliss. On the path of great bliss, there is no entering or exiting. In the expanse, the expanse dawns, the power of awareness. Non-conceptual meditation is good conceptualization, there is no difference from conceptual thought, both are equal without good or bad, that also
Chinese
智慧本有的力量。正如《音成虹身经》所说：此处乃是自生本觉之显现，并非由外缘所致，而是纯粹自然生起。从境与识的显现中，直接在各自的基位上解脱。所欲之功德皆自性圆满，种种变动皆是各自之要点，通晓其一便安住于解脱。因此，证悟法性，即是远离部分性。如是，在如实证悟彼之自性之际，于彼平等之法界中，三身与二资粮圆满，方便与智慧双运无别，本即无别，圆满于任运法性之庄严，显现与不显现皆无阻碍，于一切行境中，不遮止二取，自解脱故。三者是：从“因此，圣者”至“远离一切对境”之间所说。如是，菩提心之法性，于如是之真如中圆满一切功德，因此，众多圣者聚集，以四身或五身向所化众生分别示现，所宣说的意趣，乃是究竟胜义之最，远离作为，自明智本初未作，于成佛之心之法性，一切之基的自性中，聚集且完全圆满。无论如何示现，皆是彼之功德之名称的种种异名。如是，修行的体性为何？半句是譬如理由：心之体性虽无自性，然不间断，故大智慧远离行境，轮回涅槃无别之实相，非由因所作，非由缘所生，于无境自生中解脱，故于一法界中显现，不离本性且不忘失自性，故是随念之三摩地，如阿努等以下之境，以作意之思惟所缘皆远离，于一切分别念中解脱，于自明中，亦无心之动摇之名。二者有三：将一切回向于大圆满，将有边中边回向于无边中边，将执着空性回向于显空不二