English
It is placed on the ladder of the vast path. Also, in the 'Opening Up,' it says: 'The Buddha of the common vehicle and, the Buddha of the Great Perfection's fruit, the common supreme accomplishment, the differences are extremely great. The common abode is on the ground, the spontaneously accomplished Great Perfection is on the ground.' Thinking like this, I wonder if it is so? But since I lack the oral transmission of the lama, and I myself do not possess the wisdom of discernment, if I have spoken wrongly, I pray for the forgiveness of the assembly of vidyadhara lineage and the dakinis of the sphere of reality. Fifth, the Anuyoga practitioners of unborn completeness, even if they hear the meaning of the Great Perfection's view, which is the uncorrected, original, natural abiding, they do not truly understand the meaning of uncorrected abiding. Instead, they think that all dharmas are originally without cause and effect, being the nature of the sole dharmakaya bindu. They name the realm of objects as the cause and the self-arisen wisdom of the subject as the fruit, and in order to accomplish these two as the indivisible mandala of great bliss, they strive on the profound path of generation and completion. They do not understand that without any alteration or effort, one should simply abide in the natural state of dharmata. Instead, they think that the cause is completely pure, accomplished in the realm of dharma, and the fruit is completely pure, accomplished in the mandala of wisdom. They must abide in the state of striving for one lifetime through the uninterrupted path of lifetimes. Third, summarizing the meaning of knowing Atiyoga: Like this, those fortunate individuals of the lineage of the most excellent yoga, the Great Perfection, if they hear the meaning of the all-creating bodhicitta, effortless and self-abiding, they will understand that all appearing dharmas, without relying on any action or effort, are originally the three kayas, spontaneously perfect, and enlightened as the Great Perfection. They do not rely on time and conditions, and from this very moment, they will abide in the uncorrected wisdom, the state of the lama. Therefore, they will not suffer from the labor of cause and effect, but will abide in the effortless great bliss, the uncorrected, vast awareness, in a spacious and comfortable state, or abide in the original, unchanging bliss. This person will attain this meaning. Without newly accomplishing through abandoning, adopting, striving,
Chinese
由于本来就已证悟的普贤法身具有究竟的自在，因此教导说，不要作任何的取舍和扬弃，而是将所有显现的一切都安住在无造作的广阔自性之中。如《婆罗门展演经》所说：普贤无定如虚空，不观察而安住于明朗的自性中，五门不遮而安住于自处，不寻觅而安住于广大的自性中，不摇动而安住于平等的自性中，不思议而安住于离戏的自性中，于任何处皆不住而安住，显现不遮而随意安住，无垢而安住于明朗的自性中，无二而安住于平等的自性中，身语意三放松而安住，如是无造作而安住于自处，无贪执而安住于离执中，念头不住于任何处而安住，觉性无思辨而安住。此外，全知上师所著的《发愿引导文》中说：现在的自心犹如虚空一般，在本来清净的自性中，将身语意三安住在无勤的平等性中。无论显现什么，都不要执着，而是直视它，放松安住。即使只是念头和显现，也不要执着，在清净离戏的境界中显现，这就是自性本解脱、普作的密意。如上所说，应当安住在远离造作和矫饰的自性之中。第四，以必要性来解释意义：那么，阿底大圆满是无为本初成佛的意义，虽然极其深奥，但如果下根之人等都无法理解，那么宣讲此法有什么必要呢？并非如此，因为诸如天人等众生，由于积累业力的方式不同，所以根器有利有钝，各有不同。因此，对于大圆满的意义，如果没有往昔串习的业缘，或者下根之人暂时无法理解，但有些人从前就对大圆满的意义，以智慧的根器进行过串习，具有这样的业缘。此外，《虚空燃烧续》中说：眷属们请问导师：一切众生的心都是一样的吗？如果一样，那么好坏的产生，以及智慧的利钝和知识的大小，是由什么造成的呢？或者不一样，每个人的心识有好坏的差别吗？
English
Since the primordially enlightened Samantabhadra Dharmakaya has ultimate dominion, it is taught not to engage in any acceptance or rejection, abandonment or adoption, but to leave everything that arises and appears in the vast, uncorrected natural state. As it says in the Brahmanical Display: Samantabhadra is uncertain, like the sky. Without examining, rest in the clear state. Do not block the five gates, rest in their own place. Do not seek, rest in the great natural state. Do not move, rest in the equal state. Do not conceptualize, rest in the freedom from elaboration. Do not grasp at anything, rest. Do not reject appearances, rest as you please. Without turbidity, rest in the clear state. Without duality, rest in the equal state. Loosen body, speech, and mind, and rest. Likewise, rest uncorrected in your own place. Without attachment, rest in freedom from clinging. Do not dwell on thoughts anywhere, rest. Knowing without thinking or judging, rest. And, as it says in the Aspiration Prayer composed by the Omniscient Lama: The present mind itself is like the sky, in the state of primordial purity, rest the three doors in effortless equality. Whatever appears as the field of appearance, without clinging to it, look directly at it and rest completely. Even if it is just thought and appearance, without grasping, in the clear, free from elaboration, this is the intention of the mind itself, primordially liberated, all-creating. As stated above, one should rest in the natural state, free from artificiality and fabrication. Fourth, explaining the meaning through necessity: Well then, although Ati Dzogchen is the meaning of uncreated, primordially enlightened Buddhahood, and is extremely profound, if those with inferior faculties and others cannot understand it, what is the necessity of teaching this? It is not like that, because beings such as gods and humans have various faculties, sharp and dull, due to the different ways they accumulate karma. Therefore, if one does not have the karmic connection of prior training in the meaning of Dzogchen, or if those with inferior faculties cannot understand it for the time being, there are also individuals who have the karmic connection of having previously trained their minds and faculties of wisdom in the meaning of Dzogchen. Furthermore, in the Blazing Sky Tantra it says: The retinue asked the teacher: Are the minds of all beings the same? If they are the same, then what causes the arising of good and bad, and the sharpness and dullness of intelligence, and the greatness and smallness of knowledge? Or are they not the same, and does each individual's mind have different qualities of good and bad?
Chinese
因此，导师对眷属们开示说：眷属们所提出的这两个问题，是询问法性之基呢，还是询问显现之相？如果是询问心之基，那么从上至胜者之坛城，下至地狱之苦难聚集处，无边无际的一切众生，犹如酥油遍布于芝麻中一般平等存在。譬如压榨的奶酪，心没有好坏之分，心性之基没有锐钝之别，觉性没有明与不明。如果是询问显现之相，那么在所知之自性未断绝的情况下，智慧的锐钝、好坏、觉性的明与不明，都由力量而生。譬如在同一块田地上，播种同样的种子，施予同样的水肥，好坏以及谷粒的大小，都由力量而生。冶炼铁石，即使冶炼相同，锐钝也由力量而生。如是所说，基之法性、自性之实相，心性自生之智慧的体性，虽然没有好坏和锐钝，但从初始之基显现为外在之基相时，对于法性一无所成，却能显现任何事物，因此智慧的锐钝由力量而生。如同有些人不依赖前世的修习等，智慧或根识自然敏锐，天生就具有顿悟或一蹴而就的智慧，这些人能够如实证悟大圆满的不造作本然之义。因此，为了这些最上等的有缘者，才宣说了名为必要义的解释。第五，词义的解释方式有两种：一是分别解释阿底瑜伽的词义，二是解释意义无二，超越因果的增损。第一，那么，阿底瑜伽大圆满，以词义来解释是怎样的呢？如此，阿底，是指以声音的词语来表示大圆满的意义。其中，阿，是指无生之义，因此一切法的实相，心性自生之智慧，其本身从本初就没有产生和断灭的法性，是超越一切因缘、勤作的本性，是无为安住的自性。底，是底拉嘎，是明点的名称，因此法性无生，也是空性
English
Therefore, the Teacher addressed the assembly, saying: "These two questions posed by the assembly, are they asking about the basis of Dharmata, or are they asking about the appearance of phenomena? If it is asking about the basis of mind, then from the upper mandala of the victorious ones to the lower assembly of sufferings in hell, all limitless sentient beings exist equally, like sesame seeds pervaded by oil. It is like pressed cheese. There is no distinction of good or bad in the mind. In the basis of mind itself, there is no sharpness or dullness. There is no clarity or non-clarity of awareness. If the question is about the appearance of phenomena, then while the nature of knowable objects is not interrupted, sharpness and dullness of intelligence, good and bad, clarity and non-clarity of awareness arise from power. For example, if the same seeds are sown in the same field, and the same water and fertilizer are applied, the size of the grains, whether good or bad, arises from power. Even if iron and stone are smelted together, sharpness and dullness arise from power. As it is said, although there is no good or bad, sharpness or dullness in the basis, the Dharmata, the reality of nature, the essence of self-originated wisdom of mind itself, when the basis appears as the external basis-appearance from the initial basis, since nothing is established in the Dharmata, anything can arise, therefore sharpness and dullness of intelligence arise from power. Like some individuals who, without relying on past practice, etc., have naturally sharp intelligence or faculties, and are naturally capable of sudden or instantaneous understanding, these individuals are able to realize the meaning of Ati Dzogchen, the unadulterated natural state, as it is. Therefore, for the sake of these most excellent fortunate ones, the explanation of the essential meaning is taught. Fifth, there are two ways to explain the meaning of words: one is to explain the etymology of Ati Yoga separately, and the other is to explain that the meaning is non-dual, transcending the imputation of cause and effect. First, then, how is Ati Yoga Great Perfection explained in terms of its meaning? Thus, Ati refers to the meaning of Great Perfection expressed in the words of sound. Among these, A refers to the meaning of unborn, therefore the reality of all phenomena, the self-originated wisdom of mind itself, is the Dharmata that has not arisen or ceased from the beginning, it is the great emptiness that transcends all causes, conditions, efforts, and accomplishments, it is the nature of unconditioned abiding. Ti is Tilaka, which is the name of Bindu, therefore the Dharmata is unborn, and it is also emptiness.
Chinese
它不是像地狱那样的处所，而是与无碍明澈的智慧原本无别，远离一切戏论边际的离戏独一明点中安住，在那之中，涵盖轮涅二者的所有法，不舍弃也不寻觅，而是显示原本圆满任运成就。简而言之，噶达（梵文，天城体，罗马音，汉语字面意思）与任运无别的自生智慧，远离改造、取舍，在那之中，一切法不杂、完全圆满，因此是显示无为大圆满自性的语句。瑜伽是指，相较于其他一切乘，对于法性的意义，心识极为娴熟之义，因此是一切乘之顶巅——大圆满之词义，因此称之为词之意义的解释。正如龙钦饶绛巴所说：一圆满一切圆满，过患功德一切圆满。大圆满阿底是所有之精华。法界智，于滴拉中，无有任何分别。地道与乘之所有差别，不杂完全圆满，是独一明点之庄严。独一明点，自性远离分别。于不变教法之中，安乐而住。离作安乐，于开阔之中安乐。一切皆一味，于平等法界中解脱。无生游舞，一切大觉悟啊（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）。九乘不杂、不舍，以圆满故为谛（藏文：ཏི，梵文天城体：ति，梵文罗马拟音：ti，汉语字面意思：谛）。上方无他，为大总持。如是说。第二，如是所有乘之顶巅——阿底瑜伽或极瑜伽大圆满之义，对于无二成立的自生智慧，说成既有能成立的因，也有所成立的果，并且勤奋于因果取舍之行，这与如实证悟无为大圆满的无二、超离心识的智慧之义不相符。正如龙钦饶绛巴所说：于完全清净之法性中，若以实有证悟因果，则为恶见所束缚，因为迷惑而偏离意义。极难宣说与表达。如是说。同样，由于远离了明空二取的智慧，不落入显空任何一方，因此一切言思表达都……