English
From Anu onwards, calculating with kalpas and lifetimes, wanting to attain Buddhahood in the future, while Ati Yoga does not rely on time, because it is originally the Great Perfection of Buddhahood, so it is different, the difference is very large. If one walks on the path, this shows the reason for having no end. If one walks on a hundred paths, wanting to walk on the path, even if one has already entered the effortless space path, if one still walks in other places such as the near and far of the lower ground paths and the high and low positions, it is like the edge of the sky, there is no end. This is the metaphorical reason for denying the result, for example, searching for the edge of the sky cannot be found, because it has no top and bottom and vastness, just like having no end. If one observes the upper and lower paths of good and bad thoughts, because thoughts arise from oneself, the edge of the path disappears, and ultimately the result cannot be found, it will become the fault of the path having no end. These are all like stamping a seal. Now, the eleventh chapter also, shows the meaning of the chapter, like the eyes can see everything but cannot see themselves, in the space of original Buddhahood, it shows the intention of establishing samsara as the basis, shows the reason for the history of things, shows the purity of view with the reason of the uninterrupted nature of phenomena, there are four points in total. The first point is: The moment of complete fulfillment. It means that all phenomena, including apparent existence, samsara, nirvana, existence and non-existence, permanence and impermanence, inner and outer, vessel and contents, are completely fulfilled. Where is it fulfilled? In the base, essence, meaning, the single bindu of self-nature equality, fulfilled in the space of effortlessness. How is it fulfilled? It is fulfilled in the way of being spontaneously accomplished without effort, it is fulfilled in the way of being liberated in its own place without abandonment, it is fulfilled in the way of being completely fulfilled without mixing, it shows that the moment of fulfillment has arrived in the way of having no boundaries or partiality. That is to say, all phenomena are contained in one's own mind, because all phenomena are fulfilled in the mind, so it is called the moment of complete fulfillment. The second point is: Thus, thus, for this reason. It means that samsara is not self-produced, there is absolutely no action, because it is established from the basis, so according to the Ati Yoga view, the basis of samsara is actually nirvana, and it is originally established. Similarly, appearance is emptiness, suffering is great bliss, shortcomings are virtues, phenomena are the nature of phenomena,
Chinese
从烦恼于智慧以实相的方式本来显现，并且将显现的世间、轮回、涅槃、存在与不存在、常与断、内外、器与情所有包含的诸法，都显现为唯一明点菩提心。而菩提心本身，存在与不存在，二与非二，总而言之，在任何二者合一中都不存在，而是自性周遍光明的根本大显现，是意之法性界。眼睛能看到一切，却看不到自己，虽然眼睛能观看色等其他事物的好坏，但眼睛自己却看不到自己。同样，轮回与涅槃的一切法都由心显现，但心的自性却不可见，因为从本来成佛的界中，一切轮回与涅槃都是自显自解脱的界。确信此即是真理，是事物历史的道理。由于其中没有偏颇和偏袒，因此产生了法性无偏的定论。因此，“如是、如是、为此故”。如是，对于根本大显现之意，显现的世间、轮回、涅槃、存在与不存在、常与断、内外、器与情所包含的一切法，都在如是之性中本来就已成佛。虽然根本安住于本来解脱、无为、大圆满的境界中，但“为此故”，对于那些虽是佛却不自知，不理解法性之义的人，必须加以教导，因此依赖于殊胜的教法，以及恩德深厚的善知识。这是为了消除其过失，如同磨砺。第三，对于“于此示彼，彼亦得之”，如果从胜者意传的角度来说，报身导师金刚萨埵，由法身至尊导师普贤王如来所教导，或者化身至尊导师嘎饶多吉，由报身导师大金刚持以加持的方式，如同珍宝般教导，从而证悟无别之意。如果从持明觉性传承和补特伽罗口耳传承的角度来说，上师如同父亲，以下的上师如同儿子，将诀窍如同珍宝般，以持明觉性之语和补特伽罗之语来教导，从而证悟父亲的
English
From afflictions to wisdom, appearing in reality from the very beginning. And all phenomena encompassed by appearance and existence, samsara and nirvana, being and non-being, permanence and annihilation, inner and outer, container and contents, all appear as the single bindu, bodhichitta. And that very bodhichitta, being and non-being, two and non-two, in short, not existing in any duality, but the great ground of manifestation, naturally and universally clear, is the expanse of the dharmata of mind. Although the eye sees everything, it does not see itself. Although the eye is what sees the good and bad of forms and other things, the eye does not see itself. Likewise, although all the phenomena of samsara and nirvana arise from the mind, the essence of the mind is not an object, because from the expanse of original Buddhahood, all of samsara and nirvana are self-arising and self-liberating. Believing that this is the truth is the reasoning of factual history. Because there is no bias or partiality in it, the definitive conclusion of the impartiality of dharmata arises. Therefore, "Thus, thus, for this reason." Thus, in the intention of the great ground of manifestation, all phenomena encompassed by appearance and existence, samsara and nirvana, being and non-being, permanence and annihilation, inner and outer, container and contents, are enlightened from the very beginning in the realm of suchness. Although the ground abides in the state of original liberation, non-action, and the great expanse, "for this reason," it is necessary to teach those who are Buddhas but do not know themselves as such and do not understand the meaning of dharmata, and therefore it depends on the sacred teachings and the kind and gracious spiritual friends. This is to eliminate their faults, like sharpening. Thirdly, regarding "Here it is shown, and there it is attained," if it is from the perspective of the victorious ones' mind transmission, then the Sambhogakaya teacher Vajrasattva is taught by the Dharmakaya supreme teacher Samantabhadra, or the Nirmanakaya supreme teacher Garab Dorje is taught by the Sambhogakaya teacher Vajradhara in a way of blessing, like a precious jewel, and thus the non-dual intention is attained. If it is from the perspective of the vidyadhara awareness lineage and the personal oral transmission, then the higher and higher teacher, like a father, teaches the lower and lower student, like a son, the instructions like a precious jewel, with the words of vidyadhara awareness and the words of the person, and thus the father's realization
Chinese
因此，通过加持而获得，并达到无别的境界。那么，如何获得呢？那就是“因为那个精华”，这表明了基础是自心的道理。要证悟的意义不在别处，而是存在于每个众生本有的精华中。无偏颇的菩提心，就像精炼的酥油，或像酒的精华，是所有法的自性，是所有乘的顶峰，是道和果，也是轮回和涅槃一切的精华。因此，从那之中，这出现真是太神奇了！这表明了法性自显的道理。不舍弃轮回，不追求涅槃，众生本自成佛的无偏颇之意显现，这真是太神奇了！或者，法性菩提心远离一切执着的边，不需寻找二身而显现，这真是太神奇了！又或者，刚一指示口诀，当下就能同时证悟解脱，这真是太神奇了！“过去的那个和现在的这个”，这表明了三世诸佛从中产生的道理。过去的胜者燃灯佛在超越的法性无生界中解脱而成佛，现在的胜者释迦牟尼佛安住于任运自成的状态而成佛，同样，“在那样的处所也伟大”，意思是未来胜者弥勒佛的处所或所依也是法性的菩提心。因为这个无偏颇和执着的界限广大，所以证悟这个无生灭的意义，显现而成佛是确定的。“像那样，那样的道路”，意思是，不仅仅是那一个，而是三世诸佛的足迹大道，所以像那样。“那就是那样的自性”，意思是法性菩提心也是三界一切众生的，不动的大道，或者是一切众生之心的自性，是法性不造作的意义。这就是所谓的。“第四个是，和那个相似，一切的道路”，意思是明点菩提心，离戏的广大界限，就是三世诸佛的道路或足迹，和那个相似，三界一切众生
English
Therefore, it is obtained through blessings and becomes an undifferentiated state. So, how is it obtained? That is, "Because of that essence," which shows the reason that the ground is one's own mind. The meaning of what is to be realized is not elsewhere, but exists in the essence inherent in each sentient being. The impartial Bodhicitta, like refined butter or the essence of wine, is the nature of all dharmas, the pinnacle of all vehicles, the path and the fruit, and the essence of all samsara and nirvana. Therefore, from that, this arises, how wonderful! This shows the reason for the self-manifestation of Dharmata. Without abandoning samsara, without striving for nirvana, the impartial meaning of sentient beings being inherently enlightened manifests, which is truly wonderful! Or, the Dharmata Bodhicitta is free from all extremes of fixation, and the two Kayas manifest without being sought, which is truly wonderful! Or, as soon as the instruction is pointed out, realization and liberation occur simultaneously, which is extremely wonderful! "The former and the present," which shows the reason for the Buddhas of the three times arising from that. The past Victorious One, Dipamkara Buddha, was liberated in the unborn realm of Dharmata and became a Buddha, and the present Victorious One, Shakyamuni Buddha, abides in the spontaneously accomplished state and becomes a Buddha, and similarly, "in that place it is also great," meaning that the place or support of the future Victorious One, Maitreya Buddha, is also the Bodhicitta of Dharmata. Because this impartial and unfixed realm is vast, realizing this meaning of no birth and death, manifesting and becoming a Buddha is certain. "Like that, that path," meaning that not only is it that one, but it is the great path of the footprints of all the Buddhas of the three times, so like that. "That is that nature," meaning that the Dharmata Bodhicitta is also for all sentient beings of the three realms, the immovable great path, or the nature of the mind of all sentient beings, the unconditioned meaning of Dharmata. That is what is said. "The fourth is, similar to that, the path of all," meaning that the Bindu Bodhicitta, the great realm of freedom from action, is the path or footprint of the Buddhas of the three times, and similar to that, all sentient beings of the three realms.
Chinese
既然是前往和解脱的地方，那么，这一定是无路可走的无上之路。那么，这种普遍存在于一切事物中的自显法性，有什么样的例子呢？“月亮出现，伴随着所依。”这指的是象征性的例子的理由。就像在所有显现之基础的水的坛城中，显现之物——月亮的坛城不会停止显现影像一样。当天空升起一轮明月时，在圆形的盛水容器中，会显现出圆圆的月亮；在三角形和正方形等小容器中，也会根据形状的不同，显现出各自的月亮影像。这是因为有作为所依的水。对此，不聪明的孩子会说：“我的月亮是圆的，你的月亮是方的。”像这样执着于平等性，就会产生错误，因为没有真正理解月亮的本质。因此，执着于月亮仅仅是影像的相似之处，是错误的。“对于一切的平等性，执着于一方无法实现。”这指的是平等性意义的理由。例如，像水中的月亮一样，轮回和涅槃，以及包含在乘中的一切法，都在法性无为的广大虚空中，无有善恶、增减地遍布。基础是无方位的任运自成，本体是无定性的智慧，意义是无生无灭的解脱，自性是无始无终的独一明点。安住的方式是无方位，安住于任何事物；显现的方式是显现为任何事物；解脱的方式是解脱于任何事物；存在的方式也是一切皆自明。所以，例子是天空和水中的月亮，意义是自明觉菩提心，标志是显现方式无有阻碍。无论如何，自显直接真实于大平等性的意义。因此，下乘者说：“我是这样，他不是那样。”像这样执着于一方就会被束缚。从声闻乘将法性执着于人无我，直到阿努界和智慧。像这样，法性平等性是无时无刻不在成立的。还有一种解释方式是：“月亮出现，伴随着所依。”等等，将月亮和母子的观点结合起来。例如，对于一个年幼的孩子，一个糟糕的母亲会说：“看那边，爸爸是月亮。”因为孩子不明白说的是什么，所以哭闹不止。一个聪明的母亲会把孩子哭闹的眼睛对准