English
Because of the twelve links, it is considered that the fruit of cyclic existence is established. By reversing the law of cause and dependent origination, the fruit is named as going to the state of Nirvana. Not abiding in that, but transcending, thereby completely eliminating both good and evil. As understood by the yogis of Ati Yoga Dzogchen, the single bindu has no birth, death, transfer, or change. Cut off the root of karma, completely eliminate habits, eradicate the ripened fruit from the root, and return from the path of the six causes. There is no place to be born in the heavens and hells. Because awareness has realized its own ground, it is liberated from the expectation of benefit from doing good and the fear of harm from doing evil. Good and evil are both non-existent, and in the space of the Dharmakaya of great equanimity, it arises as self-arisen, self-liberated, and eliminated in equanimity. In the 'General Cutting,' it says: 'If one understands the meaning and abides in one's own nature, then for that one, practice, virtuous deeds, and for the sake of white (good) and sin are equal.' This is transforming all phenomena of good and evil into equanimity by the power of one's own reason. 'Arising from this world,' this is a self-contradictory way of arguing that focuses on karma and its results. Therefore, in the lower, initial vehicle, it is believed that by relying solely on virtuous karma, one can obtain the fruit that arises from the world. And the fruit that arises upward from the world is like the state of an Arhat. Below the peak of existence, when fear arises, because one abides in the realm of great desire, one is not afraid of worldly fruits, but will inevitably arise upward. So it is said. 'Extremely increase the joy of acceptance and rejection.' This is a way of arguing that welcomes with joy. Therefore, the lower vehicle must accept the virtuous actions of white (good) and must cast the black (evil) side behind. Therefore, clinging to the supreme arising of Bodhicitta and regarding it as a temporary result is inseparable from clinging to the duality of acceptance and rejection. Therefore, Ati Yoga is outside the meaning of non-acceptance and rejection, or impartiality and non-attachment. This is a detailed explanation of it. Now, in the eighth chapter as well, it reveals the subject of the chapter, which is to show the view of the inseparability of truth in the space of the rock-like, unestablished essence. It shows the reason why one does not lean to any side because all phenomena are dualistic. Similarly, in the ear
Chinese
为了确定这是续部，展示了四个理由。第一个是：无二且无过患之时。意思是说，无二是唯一的明点。无论是我和他、轮回和涅槃，还是内外、常断，还是境和心、迷乱和解脱等等，任何事物都不是二元的。因为因是法性，缘是嬉戏，果是自生智慧，三者合一。如果低级宗派执着于无二的对立面，那就是将平等性视为二元的过患。阿底瑜伽认为，显现和存在、轮回和涅槃、有和无、常和断、内外、器和情等所有现象，在平等大性的自性中都是无二的。因此，现在是展示远离一切执着于极端的过患之时。正如所说：未造作之法性，于菩提心中为一，故名无二离过时。这是第一个理由。第二个是：执着与不执着是言语之道。意思是说，低级宗派将轮回和涅槃的一切现象，在世俗谛中观想为本尊和佛母的坛城，并因为它们没有自性而将其安立为胜义谛等等。阿底瑜伽的见解与此无别。在何处无别呢？在基的任运自成、本体的不可确定、意义的无生、自性的无始无终中无别。因此，在平等性中没有破立，也没有分别，这就是意趣法性的虚空。比如回声，仅仅是声音而已，没有自性，是突然出现的。所有被安立为因缘的事物都是突然的。因为法性没有被确立为这个或那个的本体，所以轮回和涅槃的一切现象都是自显自解的虚空。因此，轮回和涅槃的一切现象都是平等的。不偏袒任何一方的道理，仅仅通过经文和口诀来确立，这就是确定基是因的理由。因此，执着与不执着是言语之道。意思是说，执着是世俗谛和轮回的法，不执着是胜义谛或寂静涅槃。如果按照阿底瑜伽的观点，这两者都只是言语的表达方式，因为在实相中它们并不存在。就像中观一样，就像回声一样。这是通过自身来做比喻来展示意趣。例如，就像回声仅仅是声音而没有自性一样，轮回和涅槃虽然显现，但也没有自性，二谛也
English
To ascertain that this is a tantra, four reasons are shown. The first is: The time of non-duality and freedom from faults. It means that non-duality is the single bindu. Whether it is self and other, samsara and nirvana, or inner and outer, permanence and annihilation, or object and mind, delusion and liberation, etc., nothing is dual. Because the cause is dharmata, the condition is play, and the result is self-born wisdom, they are one. If lower schools hold the opposite of non-duality, that is the fault of seeing equality as dual. Ati Yoga considers all phenomena encompassed by appearance and existence, samsara and nirvana, existence and non-existence, permanence and annihilation, inner and outer, container and contents, to be non-dual in the nature of great equality. Therefore, now is the time to show freedom from all faults of clinging to extremes. As it is said: The uncreated dharmata, is one in the bodhicitta, hence it is called the time of non-duality and freedom from faults. This is the first reason. The second is: Attachment and non-attachment are the path of words. It means that lower schools conventionally conceive all phenomena of samsara and nirvana as mandalas of deities and consorts, and establish them as ultimate truth because they have no inherent existence, and so on. The view of Ati Yoga is no different from this. Where is it no different? It is no different in the spontaneously accomplished ground, the indeterminate essence, the unborn meaning, and the beginningless and endless self-nature. Therefore, in equality there is no affirmation or negation, and no separation, which is the expanse of the intent of dharmata. Like an echo, it is only a sound, without inherent existence, and arises suddenly. All things designated as cause and condition are sudden. Because dharmata is not established as the essence of this or that, all phenomena of samsara and nirvana are the expanse of self-arising and self-liberation. Therefore, all phenomena of samsara and nirvana are equal. The reasoning that does not cut off in any direction is established only through scripture and oral instruction, which is the reason for determining that the ground is the cause. Therefore, attachment and non-attachment are the path of words. It means that attachment is conventional truth and the phenomena of samsara, and non-attachment is ultimate truth or peaceful nirvana. According to the view of Ati Yoga, both of these are merely expressions of words, because they do not exist in reality. Like Madhyamaka, like an echo. This shows the intent by making a comparison with oneself. For example, just as an echo is merely a sound without inherent existence, although samsara and nirvana appear, they have no inherent existence, and the two truths also
Chinese
即使加上了“某某”这样的标签，也没有可以安立的基础。一切名称都是虚假的，因此，伟大的中观远离造作，没有自性。就像山谷回音一样，仅仅是声音的显现，其本质是空性，这是一个相似的例子。这些都是为了消除错误观念而进行的辩论。第三个是：快乐和痛苦的根源相同。意思是说，涅槃的快乐和轮回的痛苦，两者的共同根源都是法性。因缘是扮演的角色，结果是自生智慧，它们在法性上是相同的，因此被视为无二无别的大平等性。第四个是：众生的怙主心髓说了。那么，轮回与涅槃，或者快乐与痛苦，这两者根源相同是谁说的呢？是引导众生脱离烦恼的救护者、怙主，如同他们的后盾一般的至尊普贤王如来对金刚萨埵说的，金刚萨埵又对化身噶饶多吉说的，这样依次传承下来的。这些是关于稳固和解释的。现在是第九个主题，也分为五个部分：揭示主题的意义；像孔雀吞食毒药一样，将三种毒转化为道路的观点，展示在巨大功德的领域中；展示不舍弃任何事物，也不被过失玷污的道理；展示一切法都不是任何事物，因此以不确定的方式显现的理由；揭示明点的定义。第一，智慧从自身产生的章节。智慧是觉性，没有内外之分，以不确定和无偏颇的方式显现，因此不会消失。由于没有遮蔽和覆盖，因此根本没有边际和黑暗。从自身产生，意味着不是由因缘所生，因此不是造作的，并且揭示了不是由作者所造作的意义。这就是所说的：一切法都包含在自己的心中。为了解释心的证悟，被称为智慧自生章节。正如《安乐海》中所说：在须弥山顶上升起千个太阳，智慧之心的太阳升起一个就足够温暖。当它升起时，就不会消失。第二是：贪欲、嗔恨、愚痴也是。三种毒是轮回产生的根源。贪欲是吝啬，进入心中并抓住不放。嗔恨是折磨，进入心中并摧毁。愚痴是烦恼的根源
English
Even with labels like "so-and-so" attached, there is no basis for their establishment. All names are false, therefore, the great Madhyamaka is free from effort and without inherent existence. Like an echo in a valley, merely the appearance of sound, its essence is emptiness, which is shown as a similar example. These are debates to eliminate misconceptions. The third is: happiness and suffering have the same root. This means that the happiness of Nirvana and the suffering of Samsara both share the same root in the nature of reality. Conditions are the actors, and the result is self-arisen wisdom; they are the same in the nature of reality, therefore they are regarded as the great equality, non-dual. The fourth is: The Protector of beings, the Mind-Essence, said. So, who said that Samsara and Nirvana, or happiness and suffering, have the same root? It was the supreme Samantabhadra, the savior and protector who guides beings away from afflictions, like their support, who said it to Vajrasattva, and Vajrasattva said it to the incarnate Garab Dorje, thus it was passed down in succession. These are about stabilization and explanation. Now is the ninth topic, also divided into five parts: revealing the meaning of the topic; the view of transforming the three poisons into the path, like a peacock swallowing poison, showing it in the realm of great merit; showing the reasoning of not abandoning anything and not being tainted by faults; showing the reason that all phenomena are not anything, therefore appearing in an uncertain way; revealing the definition of bindu. First, the chapter on wisdom arising from itself. Wisdom is awareness, without inner or outer, appearing in an uncertain and unbiased way, therefore it does not disappear. Since there is no obscuration or covering, there is fundamentally no boundary or darkness. Arising from itself means not being produced by causes and conditions, therefore not being fabricated, and revealing the meaning of not being created by an author. This is what is said: all phenomena are contained in one's own mind. To explain the realization of mind, it is called the chapter on self-arisen wisdom. As it is said in the Ocean of Bliss: On the summit of Mount Meru, a thousand suns rise, the sun of the wisdom-mind rising one is warm enough. When it rises, it does not disappear. The second is: attachment, hatred, and ignorance also. The three poisons are the root of the arising of Samsara. Attachment is stinginess, entering the mind and grasping. Hatred is torment, entering the mind and destroying. Ignorance is the root of afflictions.
Chinese
由于对二罪的愚昧，下乘的补特伽罗们，将烦恼视为猛毒一般，或者视为敌人和荆棘而舍弃。阿底瑜伽者，贪欲自生大离欲，嗔恨自生智慧，愚痴法性无别而自显现，将三毒彻底抛弃，以三身无别作为道用，三毒道用的见解是法性的虚空。如同孔雀吞食猛毒一般，因为猛毒是它的食物，毒不能损害它，反而使它的颜色鲜艳，声音悦耳。同样，不舍弃三毒，三身无碍显现，具有三界自解脱的功德。轮回涅槃的一切法都从中显现，又融入其中，是这样的虚空。因此，五欲显现为庄严，是不舍弃、不被过失沾染的理智。因此，智慧无碍显现，一切法都显现为非有亦非无的无定，产生了这样的理由。因此，贪嗔痴也，这句话对于不觉悟的人来说，三毒会自行增长。例如，如果有一大堆猛毒，凡夫会抛弃，医生会用药力转化成药，咒师会用咒力杀死后食用，孔雀则什么也不做，吞食后反而颜色鲜艳，声音悦耳。与此类似，对于这三毒或五毒，声闻缘觉视为敌人和荆棘而舍弃，中观唯识用方便和波罗蜜多行持，秘密真言用四灌顶的事业转化而想要成佛。而大圆满则什么也不做，像孔雀一样，贪欲自生离欲，嗔恨明朗广大智慧，愚痴无分别法性，或者我慢自知自空，嫉妒平等大解脱而自显现，五毒什么也不舍弃，自解脱，证悟菩提心大乐，殊胜道自生智慧，从自身中产生，因为没有任何烦恼需要舍弃，所以在成佛的大道上前进。这样说。这是对过失的消除和辩论的相似。第三，行为功德五种也，从圆满正等觉的佛陀到地狱的深处。