English
Like space, there is no birth; the essence manifests as anything, and cannot be observed by antidotes, therefore like a vajra, there is no fear. Therefore, if there is no birth, there is no destruction. This shows the reason for no birth and no death: the nature of mind initially has no basis for birth, because it is not produced from causes; ultimately there is no path of destruction, because it is not destroyed by antidotes, but remains unchanged. Why is that? Because from the beginning it is the essence of enlightenment. This explains that all phenomena of samsara and nirvana, from the very beginning, do not arise from causes and conditions. The Buddha-essence Bodhicitta, self-arisen in the Vajra-essence, is the unconditioned nature. The expanse cannot be moved by contrived thoughts. This shows the reason for immovability: from Anu Yoga downwards, with the view and practice of their respective paths as special contrivances, how can the mind that grasps at subject and object determine the meaning of the expanse that is without birth and death and without limit? It cannot move even a single direction, therefore the essence is without object and the meaning remains without change. These are like vast expansions. Now is the seventh chapter. Showing the meaning of the chapter: The intention of transforming conceptual thought into wisdom is shown in the realm of great self-liberation, like adding wood to a fire. It shows the reason that if examined, it cannot be found and will turn into conceptual thought. It shows the reason for not abiding in cause and effect, good and evil. There are four points, the first is: The chapter on being free from effortful mind. It means that the lower vehicle practitioners, with their respective paths of view, practice, and conduct, all hoping for results, make efforts separately, and Ati Yoga, by understanding the meaning of non-action, the chapter on being free from those effortful minds has arrived. That is to say: All dharmas converge in the Bodhicitta. There is no effort in the nature of mind. In order to show the faults and obscurations of effort, it is called the chapter on being free from effortful mind. That's it. The second point is: The great quality of meditation. That is to say, whether it is the dullness of sinking, or the distraction of agitation, or the ignorance of grasping, etc., no matter what kind of conceptual thought arises, it will self-arise as self-arisen wisdom, and liberation will also self-liberate as self-arisen wisdom, conceptual thought rises as wisdom, this is the intention of the nature of reality.
Chinese
就像在火上加柴一样，往火上添柴会助长火势，或者像雨水助长雨势一样，所有产生的念头都是法性的游戏，在智慧中融合，是自解脱大空。如果执着于一个方面，就找不到，而且会变成念头，因为念头和非念头没有区别，所以是不安住于善恶的理由。因此，“大功德的禅定”是指不间断的证悟。阿底瑜伽大圆满对任何事物都不看作是缺点或优点，所以一切都是大功德，是自生智慧的禅定，并且始终不分离，所以功德非常大，即使念头突然产生，也会自生自灭。那么，有人会想，其中有对境、有境和特别要思考的吗？“禅定本身无法思考”，这表明了本体无所缘的证悟。禅定本身就是平等性的意思，因此，在那里无法思考对境和有境，这就是真正的禅定。没有目标和执相的修持，那就是真正的修行。因此，“不思不修如法”，这表明了真实自性的证悟。阿底瑜伽大圆满不像阿努瑜伽那样在法性中思考，也不像中观派那样将念头修持成智慧，而是让心性安住于不造作的真实法性中，从念头本身中产生智慧。这表明了念头生起为智慧的证悟，即自己心中产生的所有好念头和坏念头，都是法性空性的显现，自生智慧的体验无偏颇地生起。这是对过失的纠正。第三个是，“在微细之门上命名”，这表明了声闻乘的观点会变成念头的理由。圣声闻乘的宗义认为，极微无分微尘实有，是胜义谛，是产生有色法之理的门。那是怎样的呢？声闻乘有部宗认为，外境独立于内在的意识而存在，认为中央的微尘是圆形的、无分的，被周围的微尘包围，并被认为是具有间隔的执持之风。
English
Like adding wood to a fire, adding wood to the fire helps the fire grow, or like rain helping the rain, all thoughts that arise are the play of Dharmata, merging into wisdom, it is the great space of self-liberation. If you cling to one aspect, you will not find it, and it will become a thought, because there is no difference between thought and non-thought, so it is the reason for not dwelling in good and evil. Therefore, "the meditation of great merit" refers to the continuous realization without interruption. Ati Yoga Dzogchen does not regard anything as a fault or a merit, so everything is great merit, it is the meditation of self-born wisdom, and it is always inseparable, so the merit is very great, even if thoughts suddenly arise, they will arise and dissolve on their own. Then, one might wonder, are there objects, subjects, and special things to think about in it? "Meditation itself cannot be thought," which shows the realization of the essence of having no object. Meditation itself is the meaning of equality, therefore, it is impossible to think of objects and subjects there, which is true meditation. The practice without a target and characteristics is the true practice. Therefore, "not thinking, not practicing, like Dharma," this shows the realization of the true self-nature. Ati Yoga Dzogchen does not think in Dharmata like Anuyoga, nor does it practice thoughts into wisdom like Madhyamaka, but lets the mind abide in the uncreated true Dharmata, and wisdom arises from the thoughts themselves. This shows the realization of thoughts arising as wisdom, that is, all the good and bad thoughts that arise in one's own mind are the manifestation of the emptiness of Dharmata, and the experience of self-born wisdom arises without bias. This is the correction of faults. The third is, "naming on the subtle door," which shows the reason why the views of the Shravakas will become thoughts. The tenets of the Holy Shravakas believe that the indivisible atom is real, is the ultimate truth, and is the door that produces the reason for colored form. How is that? The Vaibhashika school of Shravakas believes that external objects exist independently of internal consciousness, and believes that the central atom is round, indivisible, surrounded by surrounding atoms, and is considered to be the wind of holding with intervals.
Chinese
想要占据那个地方。按照经部宗的观点，认为（诸法）像墙壁一样，是不可分割且无间隙地接触。内部的意识与对境和有境相关联，以形象和刹那相连的方式秘密存在。‘寻求心的寂静之道’，这表明中观宗的所有观点都是分别念的道理。因此，大乘中观派为了从内外能取所取的错觉中解脱出来，修习无分别的禅定，从而寻求道路。其中，外在的形象寂静的禅定，被声闻等视为实有之境，通过一与多分离等方式进行衡量，通过修习无自性而从实有之境中解脱出来。内在将因果执着为实有，通过金刚屑等方式进行衡量，修习无分别的禅定，从一切戏论的相状中解脱出来的道路是：‘在寂静处所的传承中执着寂静’。不仅如此，还表明了通过内外密咒的理智所作的努力都会变成分别念的道理。一般来说，按照大圆满阿底瑜伽的观点，即使身处闹市，或者独自一人，由于心性与意义不分离，所以即使没有寂静处所也可以。如果不这样理解，那么寂静处所本身也是分别念。因此，进入内外密咒之门的人们，为了从内外能取所取或者喧嚣中解脱出来，占据没有声音荆棘、没有恶神邪魔作祟、大多数人无法到达的寂静处所，或者风景秀丽的山脉，建造形象的坛城，绘制彩粉坛城，修习禅定的坛城。‘如果考察，禅修会变成分别念’。这句话的意思是，对于大圆满阿底瑜伽来说，从高处往下看，小乘以下将修习无分别作为对治分别念的方法，这本身就被好的分别念所束缚，分别念本身就变成了错觉。第四个是：‘对因和果进行命名’。一般来说，按照下部宗派的观点，由于对善恶之因进行取舍，所以会产生天界和恶趣各自不同的果报，并且进行命名。特别是对于声闻缘觉来说，原因是十二缘起支
English
It is desired to occupy that place. According to the Sautrāntika school, it is believed that (all phenomena) are like a wall, touching in an inseparable and gapless manner. The inner consciousness is related to the object and the subject, existing secretly in the manner of images and moments adhering together. 'Seeking the path of solitude of the mind,' this shows the reasoning that all views of the Madhyamaka school are conceptual thoughts. Therefore, the Mahāyāna Madhyamikas, in order to be separated from the illusion of grasping and the grasped, both internal and external, cultivate non-conceptual samādhi, thereby seeking the path. Among these, the samādhi of external form solitude, which is considered by the Śrāvakas and others as an existent object, is measured by methods such as separation of one and many, and by meditating on selflessness, one is liberated from the existent object. Internally, holding cause and effect as truly existent, it is measured by methods such as the Vajra Splinter, and the path of cultivating non-conceptual samādhi, liberated from all the characteristics of elaboration, is: 'In the lineage of solitary places, holding onto solitude.' Not only that, but it also shows the reasoning that efforts made through the intellect of internal and external mantras will turn into conceptual thoughts. Generally speaking, according to the view of the Great Perfection Ati Yoga, even if one is in a crowded city, or alone, since the nature of mind is inseparable from meaning, it is permissible even without a solitary place. If one does not understand it this way, then the solitary place itself is also a conceptual thought. Therefore, those who enter the door of internal and external mantras, in order to be separated from internal and external grasping or noise, occupy a solitary place without the thorns of sound, without the disturbance of evil gods and demons, which most people cannot reach, or a beautiful mountain range, construct an image mandala, draw a colored powder mandala, and cultivate a samādhi mandala. 'If examined, meditation will turn into conceptual thought.' The meaning of this sentence is that, for the Great Perfection Ati Yoga, looking down from above, those below the Anuyoga level cultivate non-conceptual thought as an antidote to conceptual thought, which itself is bound by good conceptual thought, and conceptual thought itself has become an illusion. The fourth is: 'Naming cause and effect.' Generally speaking, according to the view of the lower schools, due to engaging in good and bad causes, different results of heaven and evil realms arise separately, and they are named. Especially for the Pratyekabuddhas, the cause is the twelve links of dependent origination.
Chinese
由于十二缘起，被认为是果报轮回的形成方式。通过逆转因果缘起的规律，果报便被命名为趋向涅槃之境。不住于此，而是进行超越，从而完全消除善与恶。正如阿底瑜伽大圆满的瑜伽士所理解的那样，唯一的明点没有生、死、转移和变化。断绝业的生根，彻底清除习气，从根本上拔除异熟果，从六因之路上返回。没有转生到天界和恶趣的地方。由于觉性已证悟自性，解脱了对行善的期望和对作恶的恐惧。善与恶二者皆无，在平等性大法的法身虚空中，如是显现为自生，如是自解脱，并在平等性中消除。《总断》中说：若能理解意义，安住于自性，则于彼而言，修行、善法，以及为了白色（善）和罪恶都是平等的。这是通过理性的自力，将一切善恶之法都转化为平等性。‘从这个世界产生’，这是一种以业果为中心的自相矛盾的论证方式。因此，在低级的始发乘中，仅仅依靠善业，就认为可以获得从世间产生的果报。而从世间向上产生的果报，则类似于阿罗汉的果位。在有顶以下，当出现恐惧时，由于安住于大欲之境，因此不会因世间果报而恐惧，而是必然会向上产生。如是说。‘极度增长取舍之喜悦’。这是以喜悦迎接的论证方式。因此，低级乘必须取舍白色（善）的善法行为，必须将黑色（恶）的一面抛在身后。因此，执着于菩提心的最高生起，并将其视为暂时的果报，这与执着于取舍二元对立是分不开的。因此，阿底瑜伽是无取舍，或无偏颇、无执着的意义之外的。这是对其的详细解释。现在，第八品也一样，揭示了品的主题，即在如同岩石般的、本体未成立的虚空中，展示了真谛无别的见解。展示了由于一切法皆是二元对立，因此不会偏向任何一方的道理。同样地，在耳边