English
Is the Dharmakaya of equality. It shows the view of equality without distinction. All phenomena of Samsara and Nirvana, self-awareness, Bodhichitta, in the unconditioned Dharmata, do not cling to the duality of inner and outer, hence it is empty and clear; do not cling to the duality of object and mind, hence it is without distinction; do not cling to the duality of permanence and annihilation, hence in equality there is no change, therefore the result is Dharmakaya. Holding it is also unattainable, like the moon in water. It shows the view of appearance without self-nature. The basis is spontaneously accomplished, the essence is uncertain, the display appears without direction, therefore, at one corner of the boundary, holding that this is it is unattainable. Like the moon in water, without brightness or dimness, the Nirmanakaya appears without direction. To eliminate its faults, it is similar to the moon in water. Third, with the play of Kuntuzangpo. It shows the reason for self-appearance at all boundaries. The meaning of the essence of the basis is the nature of the great equality itself, at all times there is no good or bad, acceptance or rejection, hence it is Kuntuzangpo. Or it is unmixed and complete, hence it is Kuntuzangpo. Awareness appears without any obstruction, that is, the play that appears without obstruction in all of Samsara and Nirvana. As explained in the literal sense, A আলি（Tibetan, Devanagari, Roman transliteration, Chinese literal meaning） Ka Li कलि（Tibetan, Devanagari, Roman transliteration, Chinese literal meaning） profoundly shows. That is, the nature of Kuntuzangpo's wisdom, the meaning of the quality of non-birth. The nature of Kuntuzangpo's skillful means, the meaning of the non-birth awareness without direction and without interruption. Profoundly showing is the profound Bodhichitta without birth and death, the single Bindu, which is profound and subtle, difficult to observe, hence it is profoundly shown. If explained in reverse sound, the letter A আলি（Tibetan, Devanagari, Roman transliteration, Chinese literal meaning） indicates non-birth as the cause, the letter Ka Li कलि（Tibetan, Devanagari, Roman transliteration, Chinese literal meaning） indicates reversal, that is, the nature of non-birth appears as birth, hence the cause is reversed. Profoundly showing means that there is no difference between birth and non-birth, hence the result is that doubts are cut off, hence it is extremely profound. Or the letter A আলি（Tibetan, Devanagari, Roman transliteration, Chinese literal meaning） indicates the self-nature of non-birth, the letter Ka Li कलि（Tibetan, Devanagari, Roman transliteration, Chinese literal meaning） indicates the general nature of non-birth, profoundly showing means that there is no duality between the general and self-nature, hence all profound Bodhichitta, the single Bindu, is uniquely shown without direction. This is A and the beautiful ད, therefore, the Dharmata, the single Bindu, the meaning of the great equality without birth and death, is similar to A, separated from causes and conditions and without birth, the awareness of the unborn.
Chinese
由于那个显现不会被任何奇迹所阻碍，它显现为无生之庄严，是圆满受用身，无有偏颇，是美丽的塔。如父与四肢的开展。这是菩提心无瑕显现的道理，例如莲花的根虽然生长在泥中，却没有泥的过失。因此，所有的花朵和枝条都完美无瑕，而且具有优良的品质，颜色鲜艳，气味芬芳。基是任运成就的，没有边际的过失。法性无定，行持无偏颇地显现。因此，在执着的任何时间和方式上都不会被沾染，而是无偏颇地自然显现。整个世界的行持领域。这是指任何显现都不会被阻碍的道理。世界是八法，赞美和诽谤等等，是庸俗之人普遍执着的行持领域，不清净的迷惑显现本身。佛陀言语的深奥之处由此产生。这是指从自身产生的道理。在理解大圆满的意义时，所有被现象和存在所包含的法，没有未曾成为老师或未曾成为书籍的。佛陀的言语是普贤王如来的游戏，无偏颇、无定地显现。所有这些显现都是自性之导师普贤王如来。通过展示持有自身特征的法性方式，地、水、火、风等所有的声音都是秘密咒语的声音。在《意集经》中也说：虚空是意义的经卷，上面写满了各种理性的智慧。四大显现为声音，秘密咒语之王永不断绝。因此，无论显现什么、存在什么、发出什么声音，都应将其理解为秘密咒语的深奥声音。第四个是：唉玛，佛陀的行持领域。这是指罕见且令人惊叹的理由。由于所有被现象和存在所包含的法都已成佛为原始大或真实大，因此这个世界本身就是清净的佛土，是佛陀的净土。这个显现本身就是普贤王如来的事业，或者说是完全清净的行持领域，这真是太神奇了。没有通过寻找而发现的地方。这是指本来就有的理由。这个世界本身的显现。
English
Since that manifestation is not obstructed by any miracles, it appears as the adornment of the unborn, is the Sambhogakaya, impartial, and is the beautiful Ta. Like the father and the unfolding of the four limbs. This is the reasoning for the flawless manifestation of Bodhicitta, for example, although the root of a lotus resides in the mud, it has no fault of the mud. Therefore, all the flowers and branches are flawless, and again have excellent qualities, with good color and fragrant smell. The ground is spontaneously accomplished, without the faults of extremes. The conduct of Dharmata is uncertain and appears impartially. Therefore, it is not tainted in all times and ways of grasping, but appears impartially and naturally. The field of activity of the entire world. This shows the reasoning that no appearance is obstructed. The world is the eight worldly concerns, praise and blame, etc., which are commonly labeled by ordinary people as the field of activity, the impure and deluded appearances themselves. The profound words of the Buddha arise from this. This shows the reasoning that arises from the teacher himself. When the meaning of Dzogchen is understood, all phenomena encompassed by appearance and existence have not been without being a teacher or without being a book. The speech of the Buddha is the play of Samantabhadra, appearing impartially and without certainty. All these appearances are the teacher of essence, Samantabhadra. By showing the way of Dharmata holding its own characteristics, all sounds of earth, water, fire, wind, etc., are solely the sound of secret mantras. In the Gongpa Düpa it is also said: In the scripture of the meaning of space, the wisdom of various reasonings is written. The four great elements are known as sounds, the king of secret mantras is never interrupted. Therefore, whatever appears, exists, or sounds, all should be understood as the profound sound of secret mantras. The fourth is: Ema, this is the field of activity of the Buddhas. This shows the rare and wonderful reason. Since all phenomena encompassed by appearance and existence have been enlightened as the great original or the great real, this world itself is the pure land, the pure realm of the Buddhas. This appearance itself is the activity of Samantabhadra, or the completely pure field of activity, which is amazing. There is no place found by searching. This shows the reason for being primordially. This very appearance of the world itself.
Chinese
现在，如果不明白大乐的净土，或者清净的佛土本来就是无偏的实相，那么从其他地方寻找是找不到的，没有可以指定的目标。如同六种法一样没有处所，这显示了超越目标边际的理由。在法性无相的虚空中，本来就是自生的，如果眼睛执着于色相而四处观看，或者耳朵执着于声音而仔细倾听，或者鼻子执着于气味而努力嗅闻，或者舌头执着于味道而直接品尝，或者身体执着于触觉而不断触摸，或者意识执着于法而沉思冥想，这些都是不应该的。因为觉性不是处所和有处所二者，如果执着于二元对立就是错乱的，就像用手去抓天空一样。这显示了譬喻的理由。如果觉性本无处所，却在处所中寻找，比如盲人试图在天空中寻找物体，用手去抓却什么也抓不到一样。法性无偏，超越了可以指定的目标，因此没有可以执着为相的时候。哪里是更上的梵天之路？这显示了道路不可行走的理由。在因乘的道路上，资粮道中有四念住、四正断、四神足，共十二种。加行道中有四决择分，五根和五力。见道中有七觉支。修道中有八正道和三解脱门。仅仅看到上层道路的功德，微小的真谛，就认为下层道路有过失而加以舍弃。在上层道路上，努力修行寂静的梵天，这与阿底瑜伽有相似之处，因为没有禁止任何东西，所以是相似的。但是，由于在各个方面都有不一致的差别，因此与无为法不一致。阿底瑜伽大圆满的宗义认为，道路是不可行走的，因此远离了亲疏的努力，无为法是无法在地上修习的，因此远离了高低的分别。本来就是基位解脱，却认为现在才解脱，这与所有的目标边际都相违背。无为大圆满的基位本自解脱，从根本上断绝生死轮回的甚深法，与产生共同能力的阿努瑜伽等法也是不一致的。
English
Now, if you do not understand that the realm of great bliss, or the pure Buddha-field, is inherently the unbiased reality, then seeking it elsewhere will not lead to finding it; there is no place to be found or object to be aimed at. Just as the six dharmas are without a place, this demonstrates the reason for transcending the limits of objects. In the expanse of dharmata, which is without characteristics, it is inherently self-arisen. If the eye clings to form and looks around, or the ear clings to sound and listens intently, or the nose clings to smell and tries to sniff, or the tongue clings to taste and directly savors, or the body clings to touch and constantly touches, or the mind clings to dharma and meditates intently, these are not appropriate. Because awareness is not dualistic, being neither the place nor the one who has the place, clinging to duality is delusion, like trying to grasp the sky with one's hand. This demonstrates the reason of example. If awareness is without a place and you seek it in a place, it is like a blind person trying to find an object in the sky, grasping with their hand but finding nothing. Dharmata is unbiased, transcending the object of aim, so there is no time to find it as a characteristic. Where is the higher path of Brahma? This demonstrates the reason that the path is not to be traveled. On the path of the causal vehicle, in the path of accumulation, there are the four mindfulnesses, the four correct abandonments, and the four legs of miraculous power, totaling twelve. In the path of joining, there are the four discriminations, the five faculties, and the five powers. In the path of seeing, there are the seven branches of enlightenment. In the path of meditation, there are the eightfold noble path and the three doors of liberation. Merely seeing the qualities of the higher path, each subtle truth, one regards the lower path as flawed and abandons it. On each higher path, one strives to travel to the peaceful and abundant Brahma. This is similar to Ati Yoga to some extent, because nothing is prohibited, so it is similar. However, due to the differences in all aspects, it is not consistent with the unconditioned dharma. The doctrine of Ati Yoga Dzogchen states that the path is not to be traveled, therefore it is free from efforts of nearness and distance. The unconditioned dharma cannot be practiced on the ground, therefore it is free from the distinctions of high and low. It is the basis of inherent liberation, but believing that one is only now being liberated contradicts all the limits of objects. How can the profound dharma of unconditioned Great Perfection, the basis of inherent liberation, which cuts off birth and death from the root, be consistent with the dharma of producing common abilities, such as Anu Yoga?
Chinese
从阿努之前以劫和寿命来计算，想要在未来的时间成佛，而阿底瑜伽不依赖于时间，因为是本来大圆满成佛，所以不同，差别很大。如果行于道，这显示了没有尽头的理由。如果行于百道，想要行于道，即使已经进入了无勤的虚空道，如果还要在下方的地道近远和地位高低等其他地方行走，就像虚空的边际一样没有尽头。这是否定结果的比喻理由，例如寻找虚空的边际也找不到，因为它没有上下和广阔，如同没有尽头一样。如果观察好念和坏念的道的上下，因为念头是从自身产生的，所以道的边际消失，最终找不到结果，会变成道没有尽头的过失。这些都像是盖章一样。现在第十一品也是，显示了品的意义，像眼睛能看到一切却看不到自己一样，在本来成佛的虚空中显示了轮回作为基础建立的意，显示了事物历史的道理，以法性无间断的理由显示了观点清净，共有四点。第一点是：圆满的时刻。意思是说，包括显有轮回涅槃、有无、常断、内外、器情所包含的一切法都圆满了。在哪里圆满呢？在基、自性、意义、自性平等的明点唯一中，在无勤的虚空中圆满。如何圆满呢？在不造作任运成就的方式中圆满，在不舍弃自地解脱的方式中圆满，在不混杂完全圆满的方式中圆满，在没有边际偏袒的方式中显示圆满的时刻到来了。也就是说，一切法都包含在自己的心中，因为一切法都在心中圆满，所以叫做圆满的时刻。第二点是：如是，如是，为此之故。意思是说，轮回不是自己产生的，根本没有作用，因为是从基础上建立的，所以按照阿底瑜伽的观点，轮回的基础实际上是涅槃，并且本来就建立好了。同样，显现是空性，痛苦是大乐，缺点是功德，有法是法性，