English
Fifth, at the moment of understanding or instruction, without effort, all the great qualities of perfect and complete enlightenment, the profound Dharma, and the meaning of the fruit naturally and impartially arise from oneself, and all faults are naturally liberated. This seems to clear away the faults of that view. The third is, "This is the path of equality for all," which is the reasoning of universal pervasiveness. This meaning of Dharma-nature, which is without arising or ceasing and is unconditioned, is not small for the beings of the three realms, nor is it large for the Buddhas of the three times. Because this is the great path of all beings in samsara and nirvana, and also the footprints of the Buddhas. Everything is indistinguishable and merges into a single bindu, it is the great expanse of the path of equality and oneness. Therefore, "Nature abides in all beings," this is the awareness without separation. Going from karma to karma is the three lower realms, because previous bad karma leads to later cycles of suffering. Going from wisdom to wisdom is gods and humans, because previous good karma leads to birth in higher realms, and eventually going to the state of Buddhahood. In short, all six types of beings arise from the expanse and return to the expanse. That great expanse of Dharma-nature, which is free from action, has no good or bad, increase or decrease, and from the very beginning, it naturally pervades all beings, and merely pointing it out, the fruit naturally arises from it. The fourth is, "Because children are deluded, they are mistaken," this is the reason for the meaning of what is pointed out. There are two types of children: one is ordinary people who do not understand language, and the other is practitioners of the lower vehicles who do not understand meaning. Even if one strives in one aspect of the view and meditation of the path, one cannot understand the meaning of impartiality, because one is deluded by effort and practice, and will eventually be mistaken in the state of equality. So, what is the fault of this delusion? "Like seeking a doctor when the medicine is within oneself," this is the reason of the analogy. For example, the medicine is within oneself, but if the doctor does not point it out, one cannot recognize it, so it is like seeking a doctor from elsewhere. All dharmas are originally Buddha, and Dharma-nature is equally present within oneself, but pointing out its meaning depends on the teacher. The above is a detailed explanation of the four situations. Now is the twenty-first chapter, indicating the meaning of the chapter. The view of self-liberation of awareness is vast like the expanse of the sky.
Chinese
在界中开示。开示种种皆明，显现一切之理。开示胜过内外情器的根据。开示明点的定词等五者。第一，开示一切众生皆成佛之时。所说众生乃六道。不仅如此，其亦普遍存在于由胜道所摄之诸法中，为令一切于法界中解脱之故。于本解脱之大界中，本即安住于本初成佛之状态，故值此开示如是甚深义理之时。如是说：诸法皆一于菩提心，六续心要唯一故，说一切众生成佛时。如是说。第二，于了悟之境有大乐，如是等等开示。其亦非未悟之明，或思明，或识明等普遍之明。乃大圆满阿底瑜伽之理，本明本觉，有情本即觉悟为佛。显空等二者总集一切皆等同，根基本即任运成就而觉悟。本体本即无定，义本即不生，自性本即离有无始终而觉悟。轮回涅槃之诸法本即觉悟为自之菩提心，故为决断。自解脱即如是，如众生解脱成佛，故一切皆等同，明自解脱之意乃法性之界。如虚空之中心无有边际而周遍广大一般，法性无为之界，亦未断绝于印度，亦未堕于任何一方，于离边之大状态中，一切显现并汇聚于彼之界。于彼无有任何一边，故为种种皆明，显现一切之理。一切皆由此而生，故称胜过内外情器之根据。因此，于了悟之境有大乐。所说了悟与成佛同时之意，大圆满瑜伽士，于明上得自在，于显现上立尺度，故了悟于无方中生起之时，如今之显现与假立，名声与显现之行境瓦解消散，此即大乐之刹土，或莲花之刹土，或极清净之刹土，或世间
English
Showing in the expanse. Showing the reason why all kinds of things are clear and appear in various ways. Showing the logic that is greater than the outer and inner vessels and contents. Showing the definition of bindu, and five others. First, the occasion of showing that all sentient beings become Buddhas. That is to say, sentient beings are the six realms. Moreover, it exists universally in all the dharmas collected by the victorious path, because all are liberated into the expanse. In the expanse of the great primordial liberation, it abides as primordially enlightened. Therefore, it is time to show such profound meaning. It is said: All dharmas are one in bodhicitta. Because the essence of the six tantras is one mind. It is called the time when all beings become Buddhas. That's it. Second: There is great bliss in the realm of understanding. It is shown by that and so on. Moreover, it is not the general awareness of non-understanding, thinking awareness, or knowing awareness. According to the Great Perfection Atiyoga, it is primordial awareness and primordial wisdom. Sentient beings are aware of being Buddhas from the beginning. Appearance and emptiness, etc., are all the same when the two are combined. The ground is aware of being spontaneously accomplished from the beginning. Essence is aware of being indefinite from the beginning. Meaning is aware of being unborn from the beginning. Self-nature is aware of being free from beginning and end from the beginning. All the dharmas of samsara and nirvana are aware of being one's own bodhicitta from the beginning. Therefore, it is decisive. Self-liberation is the same as that. Because sentient beings are liberated into Buddhahood, everything is the same. The intention of self-liberation of awareness is the expanse of dharmata. Just as the center of the sky is pervasive and vast without end or center, the expanse of dharmata without action is not cut off from India, nor does it fall into any direction. In the state of great freedom from extremes, everything arises and gathers in that expanse. Since there is no one side to it, it is the reason why all kinds of things are clear and appear in various ways. Since everything comes from it, it is called the logic that is greater than the outer and inner vessels and contents. Therefore, there is great bliss in the realm of understanding. The meaning of understanding and enlightenment at the same time, the yogi of the Great Perfection, has power over awareness and establishes a measure for appearance. Therefore, when understanding arises in all directions, the current appearance and assumptions, the scope of fame and appearance, are all gone. This is the realm of great bliss, or the realm of lotus, or the realm of complete purity, or the world.
Chinese
此即是也。何以故？乃大圆满之法也。从智慧圆满中，于智慧明觉之轮上，如“任何事物皆具足一切”之语，乃任何事物皆是之要诀。因此，“此乃纯净世界”之语，乃无有遮蔽之意。故，众生自业所系之不净错觉之显现，不舍弃此，于清净智慧之显现中无偏颇地显现，实则本初即是，于任何事物皆无过失。如“于彼方之光聚集”，乃聚集于一明点之意。法性明点唯一，于任何处亦未断绝，于任何方亦未堕落。于彼大平等性中，四方四隅共八方，上下共十方，不舍弃自然显现之诸法，任运成就而聚集，故“四方四隅及上下成就”，乃法性未断绝之意，基位任运成就明点唯一，不离彼，本体不定，自生之智慧，显现任何游舞，四方四隅共八方，上下共十方等一切方隅，不勤作而自显现，故上下方隅之诸法，不修亦成就也。似为遣除彼意之过失。三者，如不定彩虹之色，乃譬喻与意义无二之理。大圆满阿底瑜伽，于基位不定一切事物之本体上，游舞显现任何事物，故非唯一，轮回涅槃、苦乐、过失功德显现任何事物。譬如彩虹，显现而无自性，游舞亦无自性。故“种姓之差别明显显现”，乃显示非唯一意义之理。如基位不定之各种珍宝，众生之种姓显现各种不同，以及不可思议之乘之差别，乃往昔诸佛所说，以及如今于有情之心中明显显现者也。四者，如是动尘不动摇，乃如是性之法界未动摇，动摇者，乃内有情之生死，以贪执为先，故不稳固，不动摇之尘，乃外器世界
English
This itself is it. Why is that? It is the system of the Great Perfection. From the perfection of wisdom, in the wheel of wisdom and awareness, like the saying, "Whatever it is, it is complete with all aspects," it is the key point that whatever it is. Therefore, "This is the pure world," means the thought without obscurations. Therefore, without abandoning this impure, deluded appearance that beings themselves have created through karma, the appearance of pure wisdom arises impartially, so the reality is inherently so from the beginning. There is no fault in anything. Like, "The light of the directions gathers there," which is the thought of gathering into one bindu. The single bindu of dharmata is not cut off in any expanse, nor does it fall in any direction. In that great equanimity, without abandoning all the phenomena that naturally manifest as the four directions, four intermediate directions, totaling eight, and the two, above and below, totaling ten, since they are spontaneously accomplished and gathered, therefore, "The four directions, intermediate directions, and above and below are accomplished." This is the thought that the dharmata is not cut off. Without moving from the single bindu of the spontaneously accomplished ground, whatever play of self-arisen wisdom manifests without fixed essence, the four directions, four intermediate directions, totaling eight, and the two, above and below, totaling ten, and so on, all directions and intermediate directions arise naturally without effort. Therefore, all the phenomena of above, below, directions, and intermediate directions are accomplished without being cultivated. It seems like dispelling the faults of that thought. The third is, like the unfixed colors of the rainbow, which is the reasoning of non-duality of example and meaning. In the Great Perfection Atiyoga, on the ground, the essence of all unfixed things, whatever play manifests, therefore it is not fixed as one. Whatever manifests—samsara and nirvana, happiness and suffering, faults and qualities. For example, like a rainbow, it appears but has no nature. The play has no inherent existence. Therefore, "The distinctions of lineage manifestly appear," which shows the reasoning of unfixed meaning. Like various unfixed jewels on the ground, the lineages of beings manifest in various different ways, and the inconceivable differences of vehicles occur. This is what the Buddhas of the past have spoken, and what is manifestly appearing in the minds of beings now. The fourth is, "Likewise, the moving dust does not move." This means that without moving from the sphere of suchness, the moving is the unstable internal essence of sentient beings' birth and death, preceded by attachment, and the unmoving dust is the external world of the vessel.
Chinese
由极微细的微尘组成，诸元素各自的力量不会毁灭。火不能烧火，水不能湿水，但因相互作用而毁灭：地毁灭水，水毁灭火，这是七火一水的劫。因此，外内情器二者不动的，是果法身，不变异且无偏颇。因此，五大元素至关重要。这是说，心性明点唯一，果法身，在五大元素之前，无始无终地存在，从轮回涅槃情器一切之中，觉性菩提心生出一切，因此是意义上的大主宰。第五个是：普贤王如来的明点。这是说，首先展示自性普贤王如来，第二是游戏普贤王如来，第三是自证普贤王如来，第四是自生普贤王如来，第五是无为普贤王如来，第六是果普贤王如来，各自不混杂，完全聚集。基之体性，大自在的自性，无好坏取舍，故为普贤王如来。不造作，遍一切处，广大周遍而住，故名明点。以上是四者的详细解释。现在是第二十二品，也显示了品的内容：在法性无生灭中，不执着三时的意旨，如河流般不断绝地在虚空中显示；在平等性中，显示了远离偏颇造作的道理；显示了没有比普贤王如来更可修习的理由。共有四点，第一点是：会供之时。这是说，按照密宗玛哈瑜伽的规矩，说成是具有财富资具的会供，将五肉五甘露洒在肉酒酥油豆蔻肉豆蔻、酸奶和黄油等上面，进行吃喝并敲打小鼓，这是老狗寻找食物的会供，是错误的。大圆满阿底瑜伽的会供是，包含显有轮回涅槃有无常断内外情器的一切法，都是自生智慧的会供。而且，因为其存在方式没有这个那个的分别，所以在不执着任何事物的法界中，是献供养的时候了。这是说，一切法皆为菩提