English
And abides therein. So, how is it perfect, like what example? "Like the sky, equally boundless," this is the intent where example and meaning are non-dual. Although the sky has no partiality and no sides or center, just as there is nothing that it does not pervade among all things at the edges. The equality of dharmata, like the sky, from the intent of the highest Buddha, to the depths of the lowest hell, all phenomena included in existence and non-existence, samsara and nirvana, permanence and annihilation, inner and outer, container and contents, pervades without partiality and is without other, therefore, "Is not a dharma that depends on others." This is the unmistaken intent that cannot be destroyed by an opponent. Therefore, this system of Ati Yoga, the Great Perfection, is unlike the lower vehicles that depend on causes and conditions, because it does not depend on time and other remedies, and by the example of spontaneously accomplishing the result without effort, it arises naturally within oneself. This is the removal of faults and the aversion of similarities of that intent. The third is: "That great bliss abides spontaneously," which is the great quality of the perfectly complete Buddha, and the profound dharma does not depend on results, and all the faults of samsara and the suffering of sentient beings, are all liberated in their own place without being abandoned in the sphere of a single thigle, free from effort. Abiding in a state of spontaneous accomplishment, non-dually, is the great bliss that is without characteristics, without effort, and without outflows. "By incomparable wisdom," this shows the uncommon reasoning. That great self-arisen wisdom of the Great Perfection cannot be compared to by any vehicle of samsara or nirvana, because realization does not add anything, and non-realization does not make it worse, and looking at it only understands one aspect, and without cause or condition it arises spontaneously in all of samsara and nirvana, it is the place of self-arisen wisdom. "From awareness, by its own power," this shows the reasoning without object and subject. That such a meaning is also that dharmata itself, by the power of self-awareness, the intent of the Buddha arises spontaneously in oneself, and is awareness, as it is said: "Direct perception and inference, dharmata are not valid cognition, if they were, then reality would become measurable." Dharma does not arise from others, this is placing the meaning of the unborn nature of dharma in oneself, and like the lower vehicles, by making effort and practice, the result will not arise from others.
Chinese
因此，智慧从心性中自然生起，无需用耳朵听，用舌头说。第四个是：容易且困难，因困难而容易。有些例子中也说因容易而困难，这是确定是口诀的理由，因为一切法的如来藏在本性中存在，无需从其他地方努力，显现本身不舍弃，在自身解脱，所以容易。阿努瑜伽以下虽然在本性中存在，却不认识，期望通过努力修行成佛而困难。阿底瑜伽一示现就认识，在原始解脱中，成佛也远离了执着，所以容易反而困难。为什么容易呢？“现量不住，周遍一切。”这说明了详细解释其意义的理由，法性远离生灭，超越了所缘的边际，在无相的虚空中显现，所以在根识的现量中，不像事物一样作为境和有境存在，但因为没有方向、类别和限制，所以周遍于轮回和涅槃的一切。因此，“仅以名称指示”是指超越所指的法性本身的意义。更不用说事物和相状是同一方向的，最初法性是无方向的，对于在方向上统一的表达，仅以名称和词语说“这就是”，因为个人无法指示和象征，所以金刚萨埵也无法象征。“金刚萨埵无法象征”是指示者金刚萨埵本身也无法在同一方向上象征，如《伏藏交付》中所说：“实相不住于名，证悟之义脱离了颠倒之处，觉悟的自性问自己，用贫乏的符号传承说什么？”这些是其广释的印封。现在，第二十品也是，显示品义：将显现为相遇之境的意，如虚空和神变般在自生智慧的虚空中显示。显示周遍自生的道理。显示虽然存在于自身，却需要象征的理由，共有四点。第一点是：“不依因缘成就之时。”意思是说，所有被认为是因缘果的法都是暂时的。期望从造作中成佛，法性是不可毁灭且非造作的，没有因缘且是自生
English
Therefore, wisdom arises naturally from the lineage of the heart-mind, without needing to be heard by the ears or spoken by the tongue. The fourth is: easy and difficult, easy because it is difficult. Some examples also say that it is difficult because it is easy, which is the reason for being certain that it is a pith instruction, because the suchness of all dharmas exists in one's own nature, without needing to strive from elsewhere, and because this appearance itself is not abandoned, but is liberated in its own place from the beginning, it is easy. Although it exists in one's own nature from Anu Yoga downwards, it is not recognized, and it is difficult to hope for enlightenment through striving and practice. Ati Yoga is recognized as soon as it is shown, and in the great primordial liberation, enlightenment is also free from grasping, so it is difficult because it is easy. Why is it easy? "Manifestly not abiding, pervading all." This shows the reason for explaining the meaning in detail, that the nature of reality, which is free from arising and ceasing, transcends the limits of objects of focus, and appears in the space of no characteristics, so it does not abide in the manifest perception of the senses as objects and subjects like substances, but because it has no direction, category, or limitation, it pervades all of samsara and nirvana. Therefore, "merely pointing out the name" refers to the meaning of the nature of reality itself, which transcends what is indicated. Not to mention that things and characteristics are in the same direction, initially the nature of reality is without direction, and for the expression that is unified in direction, it is said merely in name and words, "This is it," because the individual cannot indicate and symbolize it, so Vajrasattva cannot symbolize it. "Vajrasattva cannot symbolize it" means that even the indicator Vajrasattva himself cannot symbolize it in one direction, as it is said in "Treasure Entrustment": "The nature of reality does not abide in name, the meaning of realization is liberated from the place of reversal, ask yourself about the nature of realization, what can be said with a barren symbolic lineage?" These are the seals of its extensive explanation. Now, in the twentieth chapter as well, showing the meaning of the chapter: The intention that appears as a meeting of visions is shown in the space of self-arisen wisdom like the sky and miracles. Showing the reasoning of pervasive self-arising. Showing the reason why it needs to be symbolized even though it exists in oneself, there are four points. The first is: "The occasion when it is not accomplished by causes and conditions." This means that all dharmas that are considered as causes, conditions, and results are certainly temporary. Hoping for enlightenment from compounded things, the nature of reality is indestructible and uncompounded, without causes and conditions and self-arisen.
Chinese
现在到了显示不能成就“无”之义的时候了。也就是说，一切法都包含在菩提心中。因为心没有对治，所以称为脱离因缘的时刻。如是说。第二是，以“稀有奇妙的嬉戏”等来显示。如以眼识见色等。五根在对境上显现的程度和推测的程度。名声的程度和生起的程度就是这些。相遇是六识显现为三身相遇，显现为色是化身相遇，显现为声音是报身相遇，一切忆念分别显现为法身相遇的意旨，是法性的状态。如同虚空和神变一般，是自生自灭的例子。虽然轮回涅槃的一切法都生起，但觉性自生的智慧如同虚空般自生，寂灭也寂灭于此，是自生智慧的界限。不舍弃任何边而遍布，是自性的觉性从智慧中生起，虽然自己拥有，但却是必须指出的理由。因此，“稀有奇妙的嬉戏”，是因为法性自己拥有，所以不需要其他佐证而稀有，阿努以下难以证悟而奇妙，周遍一切且无有分别所以是甚深秘密。嬉戏是不受任何阻碍且无有间断，所以在一切处显现。如鸟飞虚空一般。意思是说，无有能所二取的意旨，法性离戏的状态，自成的基础如同虚空的界限一般。觉性不受任何阻碍，无有方位的生起，譬如虚空中显现神变一般。那么法性自己的体性是怎样的呢？“不缘任何愚痴”，意思是法性不分别的意旨。在平等性中，没有方向和差别的善恶好坏。没有高低和宽窄，所以二取分别的戏论不缘任何事物。意义的把握是自生的大智慧。如六界明点中说：不分别任何形象，是愚痴的智慧。无碍光明的灯，脱离一切思念。这样就清楚了。紧接着，从自身生起。意思是哈亚呼尔，觉性突然生起的意
English
Now is the time to show that the meaning of "nothingness" cannot be accomplished. That is to say, all dharmas are contained in the Bodhicitta. Because the mind has no antidote, it is called the moment of being free from causes and conditions. So it is said. The second is, it is shown by "rare and wonderful play" and so on. Such as seeing form with eye consciousness and so on. The extent to which the five senses appear in the object and the extent to which they are inferred. The extent of fame and the extent of arising are these themselves. Encounter is the appearance of the six consciousnesses as the encounter of the three bodies, the appearance as form is the encounter of the Nirmanakaya, the appearance as sound is the encounter of the Sambhogakaya, and the intention of all remembrance and discrimination appearing as the encounter of the Dharmakaya is the state of Dharmata. Like the sky and miracles, it is an example of self-arising and self-pacifying. Although all the dharmas of Samsara and Nirvana arise, the self-arising wisdom of awareness is like the sky, self-arising, and pacification also pacifies in it, which is the realm of self-arising wisdom. Not abandoning any side and pervading, is the self-nature of awareness arising from within wisdom, although one has it oneself, it is the reason that must be pointed out. Therefore, "rare and wonderful play", because Dharmata owns itself, it is rare because it does not need other proofs, it is wonderful because it is difficult to realize below Anu, and it is a deep secret because it pervades everything and has no distinction. Play is that which is not hindered in any way and is uninterrupted, so it appears everywhere. Like a bird flying in the sky. It means that there is no intention of duality, the state of Dharmata being free from play, the self-established foundation is like the realm of the sky. Awareness is not hindered in any way, and arises without direction, just as miracles appear in the sky. So what is the nature of Dharmata itself? "Not clinging to any ignorance" means the intention of Dharmata not distinguishing. In equality, there is no direction or difference between good and bad. There is no high or low, wide or narrow, so the play of dualistic clinging does not cling to anything. The grasp of meaning is the great self-arising wisdom. As it is said in the Six Spheres Bindu: Not distinguishing any form, it is the ignorance of wisdom. The unobstructed light of the lamp, free from all thoughts. This is clear. Immediately afterwards, it arises from itself. It means Haya Hur, the intention of awareness suddenly arising.
Chinese
第五，在理解或指示之时，无需努力，一切圆满正等觉的伟大功德，深奥之法和果的意义，自然无偏地从自身显现，一切过失皆自然解脱。这似乎是清除了那个见解的过失。第三是“此乃一切平等道”，这是普遍周遍的理。这个法性无生无灭、无为的意义，对于三界众生来说，不算小，对于三世诸佛来说，不算大。因为这是轮回和涅槃一切众生的大道，也是诸佛的足迹。一切都无分别地融入一个明点，是平等和唯一的广大空性之道。因此，“自性存在于一切众生之中”，这是无有分离的觉性。从业到业的流转是三恶道，因为先前的恶业导致后来在痛苦中轮回。从智慧到智慧的流转是天和人，因为先前的善业导致投生于高处，并最终走向佛的境界。简而言之，一切六道众生都从法界显现并回归法界。那个法性无为的广大空性，没有好坏增减，从一开始就自然遍在于一切众生之中，仅仅是指示它，果就自然显现。第四是“因孩童的迷惑而迷失”，这是指所指之义的理由。孩童有两种：一种是不懂语言的凡夫俗子，一种是不懂意义的小乘行者。即使努力于道路的见、修的某一方面，也无法理解无偏的意义，因为被勤作和修行所迷惑，最终会迷失于平等性之中。那么，这种迷失有什么过错呢？“犹如自身有药却寻医”，这是比喻的理由。例如，药就在自己身上，但如果医生不指示，就无法认出，所以就像从其他地方寻找医生一样。一切法本来就是佛，法性平等地存在于自身之中，但指示其意义依赖于上师。以上是四种情况的详细解释。现在是第二十一章，指示章节的意义。觉性自解脱的见解，如同虚空般广大。