English
Due to ignorance of the two sins, individuals of the lower vehicles regard afflictions as if they were virulent poison, or as enemies and thorns, and abandon them. The Ati Yoga practitioner sees desire as spontaneously arising great detachment, hatred as spontaneously arising wisdom, and ignorance as the indivisibility of dharmata, spontaneously manifesting. By utterly discarding the three poisons and taking the three kayas as the path, the view of taking the three poisons as the path is the expanse of dharmata. Just as a peacock eats virulent poison, because that virulent poison is its food, the poison does not harm it; instead, its color becomes beautiful and its voice melodious. Similarly, without abandoning the three poisons, the three kayas manifest without obstruction, possessing the quality of the three realms being liberated in their own place. All phenomena of samsara and nirvana arise from it and dissolve into it; it is such an expanse. Therefore, the five desirable qualities manifest as ornaments, which is the reasoning of not abandoning and not being tainted by faults. Therefore, wisdom arises without obstruction, and all phenomena arise as indeterminate, neither being anything nor not being anything, giving rise to such a reason. Therefore, greed, hatred, and delusion also. This means that for those who do not realize, the three poisons will increase on their own. For example, if there is a large pile of virulent poison, ordinary people will discard it, doctors will transform it into medicine with medicinal power, mantra practitioners will kill it with the power of mantras and eat it, but the peacock does nothing, and after eating it, its color becomes beautiful and its voice melodious. Similarly, regarding these three or five poisons, the Shravakas and Pratyekabuddhas regard them as enemies and thorns and abandon them, the Madhyamikas and Cittamatrins practice with means and Paramitas, and the secret Mantrayana transforms them with the activities of the four empowerments, desiring to attain Buddhahood. However, Dzogchen does none of these things. Like a peacock, desire spontaneously arises as detachment, hatred as clear and vast wisdom, ignorance as indivisible dharmata, or pride as self-knowing self-expanse, and jealousy as equal great all-liberation spontaneously manifest. Without abandoning any of the five poisons, they are self-liberated. Realizing that the bodhicitta is great bliss, the noble path is spontaneously arising wisdom, arising from oneself, because there are no afflictions to abandon, one advances on the path to great enlightenment. So it is said. This is similar to the elimination of faults and debate. Third, the five qualities of conduct also, from the perfectly enlightened Buddha to the depths of hell.
Chinese
由于五种欲妙共同存在于行境中，所以被称为法性虚空的庄严。这表明了欲妙不可舍弃的道理：无论欲妙如何显现，一切都是自生的游舞，所以是法性的庄严；不遮止任何显现，所以是虚空的庄严；游舞没有自性，所以是法性虚空的庄严；断除了断灭的边，所以是法性虚空的庄严。因此，即使享用它们也没有过失，因为没有发现应舍弃之物，所以不舍弃。是谁这样说的呢？是普贤王如来对金刚萨埵说的，金刚萨埵又对喜金刚说的。第四是：虚空的分别念无生。这表明了法性无生的理由：基自成是断除边执的例子，基不变，自成的法性，如虚空般的平等性，在包含轮回涅槃道路的界中，一切法不需寻觅而自成，没有其他分别念产生的处所。分别念即是虚空。这表明了游舞显现任何事物的理由：显现为自性不确定的事物是没有自相的例子，无论出现何种神变，无论游舞如何显现，都和虚空无二无别。即使分别念突然产生，也和法性无为的虚空没有分别。因此，不执着虚空之物。这表明了从一切边解脱的理由：无生自性是不执着任何边过失的例子，例如虚空不执着任何事物和相，无生的觉性在无境中显现时，没有应舍弃的边。自身大利益从虚空生。这表明了果从自身产生的理由：在无始无终的自性中，功德无偏颇地产生的例子，例如虚空未形成任何事物，却能从中产生五种欲妙的神变，利益众生。同样，从远离始末的法性无为界中，轮回涅槃的功德，或者说道路和果的诸法，都不会虚假地产生。第五，明点的
English
Since the five desirable qualities exist together in the realm of experience, it is said to be the adornment of the Dharmata-dhatu. This shows the reason why desirable qualities cannot be abandoned: No matter how desirable qualities appear, everything is a self-arisen display, so it is the adornment of Dharmata; not preventing any appearance, so it is the adornment of the Dhatu; the display has no inherent existence, so it is the adornment of the Dharmata-dhatu; since it eliminates the extreme of nihilism, it is the adornment of the Dharmata-dhatu. Therefore, even if you use them, there is no fault, because you do not see anything to be abandoned, so you do not abandon it. Who said that? It was said by Kuntuzangpo (Samantabhadra) to Vajrasattva, who said it to Garab Dorje. The fourth is: The concept of space is unborn. This shows the reason why Dharmata is unborn: The spontaneously established ground is an example of the absence of extreme concepts, the unchanging ground, the spontaneously established Dharmata. Equality, like space, in the realm that includes the paths of samsara and nirvana, all dharmas are spontaneously established without being sought. There is no place for other concepts to arise. The concept itself is like space. This shows the reason why the display appears in any way: The appearance of an unconfirmed essence is an example of the absence of self-characteristics. No matter what kind of miracle occurs, no matter how the display appears, it is no different from space. Even if conceptualization suddenly arises, it is no different from the Dharmata, the unconditioned space. Therefore, do not cling to the objects of space. This shows the reason for being liberated from all extremes: The unborn nature is an example of not clinging to any faults of extremes. For example, space does not cling to any objects or characteristics. When unborn awareness arises in a non-objective state, there is no extreme to be abandoned. The great benefit of oneself arises from space. This shows the reason why the fruit arises from itself: In the beginningless and endless self, the example of qualities arising impartially. For example, the five desirable qualities arise from the unformed space and benefit sentient beings. Similarly, from the Dharmata, the unconditioned realm that is free from beginning and end, the qualities of samsara and nirvana, or all the dharmas of the path and the fruit, arise without deception. Fifth, the essence of Thigle (bindu)
Chinese
解释地界之词：第一，去除偏见；第二，去除善恶；第三，去除苦乐；第四，显示五毒和欲望的清净。法界完全清净之明点，意思是觉性无边无际，远离一切边际，故为法界。神通变化无穷无尽地显现，也为法界。二取的所有戏论完全清净，不造作而遍及一切，安住于广阔之中，故为明点。广释已述。现在是第十品，也显示品之义：显示法性无二的见解，如水中月般无有显隐的光明境界；显示普贤平等性，显现一切的道理；显示不执著于境和道，没有勤奋行道的地道的理由。共有四点。第一，总持的修持方法之品。总持是指法性无有聚散之义。因为它遍及轮回和涅槃的一切，不舍弃而安住，所以是总持；因为是一切的命脉，所以也是总持；因为不偏离任何一边，所以也是总持。修持方法是：轮回或涅槃，或者自他，所有二元显现都融入唯一明点，显示其本体无别的品到了。也就是说：一切法皆集于自心，因与心无离，故名总持修持品。如是说。第二是：无分别平等法身。法性是无论证悟与否，一切有情的心性。不从因缘业力而生，不可能成为造作之物，是事物本来的法性。因此，轮回和涅槃的一切法本体无别，基、本体、意义、自性都是平等大性的自性，是无二见解的法性之界。如水中月般，是显现而无自性，光明而无分别的比喻。明点菩提心，轮回涅槃，显现空性，苦乐，无论生死如何显现，都在无自性的状态中显现并于此解脱，故称平等性为不可捉摸之界。因此，不舍弃任何一边，是平等性显现一切的道理。它超越了所缘境，因此产生了在境和道上没有勤奋的理由。因此，无分别
English
Explanation of the terms of the ground: First, the purity of impartiality; second, the purity of virtue and vice; third, the purity of happiness and suffering; fourth, the purity of the five poisons and desires is shown. The bindu of the completely pure expanse means that awareness is infinite and devoid of all extremes, hence the expanse. Miraculous manifestations arise inexhaustibly, hence also the expanse. All the elaborations of dualistic clinging are completely pure, and since it abides unelaborated, pervading all and in great expanse, it is the bindu. The detailed explanation has been given. Now, in the tenth chapter as well, the meaning of the chapter is shown: The view of the inseparability of dharmata is shown in the realm of clarity and obscurity, like the moon in water. The logic of Samantabhadra's equality, which manifests in any way, is shown. The reason for the absence of paths and grounds for those who do not fixate on objects and paths is shown. There are four points. First, the chapter on the means of applying the dharani. Dharani refers to the meaning of the indivisibility of dharmata. Because it pervades all of samsara and nirvana and abides without abandoning, it is dharani. Because it is the life force of all, it is also dharani. Because it does not deviate to any extreme, it is also dharani. The means of application is: samsara or nirvana, or self and other, all dualistic appearances are joined into a single thigle, and the chapter on showing their essence as inseparable has arrived. That is to say: All dharmas are gathered in one's own mind, because there is no separation from the mind, it is called the chapter on the means of applying the dharani. So it is said. The second is: non-conceptual equality, the dharmakaya. Dharmata is the mind essence of all sentient beings, whether they realize it or not. It does not arise from causes, conditions, or actions, and it is impossible for it to become something fabricated. It is the dharmata of the nature of things. Therefore, all the dharmas of samsara and nirvana are inseparable in essence. The basis, essence, meaning, and self are the nature of great equality, which is the realm of dharmata, the view of non-duality. Like the moon in water, it is an example of appearing but without inherent existence, clear but without conceptualization. The bindu, bodhicitta, samsara and nirvana, appearance and emptiness, happiness and suffering, however birth and death may appear, arise in the state of non-inherent existence and are liberated there, hence equality is called the realm of ungraspability. Therefore, since no extreme is abandoned, it is the logic of equality manifesting in any way. Since it transcends the object of fixation, there arises the reason for the absence of striving on objects and paths. Therefore, non-conceptual
Chinese
是平等性法身。表明了平等无别的见解。轮回涅槃的一切法，自明菩提心，于未造作的法性中，不执著内外二者，故为空明；不执著境心二者，故为无别；不执著常断二者，故于平等性中无有迁变，故果为法身。执持亦不可得，如水中月。表明了显现而无自性的见解。基位任运成就，本体不定，显现无有方所，故于边际一隅，执为此即是彼亦不可得。如水中月般，无有明暗，化身无有方所而显现。为了消除其过患，与水中月相似。第三，以普贤之嬉戏。表明了于一切边际皆为自显现之理。基位本体之义，即是自性平等性大，于一切时分无有善恶取舍，故为普贤。又或未杂染而圆满，故为普贤。觉性无有任何阻碍而显现任何事物，即于轮回涅槃一切处无有阻碍而显现之嬉戏。如字面意义般宣说，阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 噶利कलि（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）甚深地显示。即普贤智慧之自性，功德无生之义。普贤方便之自性，无生之觉性无有方所而不间断之义。甚深地显示者，即无有生灭二者之甚深菩提心，独一明点，彼为甚深且微细，难以观察，故甚深地显示。若以音声反向解释，阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字表示无生为原因，噶利कलि（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字表示颠倒，即无生之自性显现为生，故原因颠倒。甚深地显示，即生与无生无有差别，故果位断除希疑，故极为甚深。又或阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字表示无生自之体性，噶利कलि（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字表示无生总的体性，甚深地显示，即总与自之体性无有二者，故一切甚深菩提心独一明点无有方所而唯一地显示。此乃阿与美妙之ད，如是，法性独一明点生灭二无，大平等之义，与阿相似，远离因缘而无有生，未生之觉