English
That which is composed of extremely fine dust particles, the elements do not perish by their own power. Fire cannot burn fire, water cannot wet water, but they perish by interacting with each other: earth destroys water, water destroys fire, this is the kalpa of seven fires and one water. Therefore, the immovability of the outer and inner realms of sentient beings and their containers is the fruit Dharmakaya, unchanging and impartial. Therefore, the five elements are of utmost importance. This means that the single essence of mind, the bindu, the fruit Dharmakaya, exists before the five elements, without beginning or end, and from all of samsara and nirvana, sentient beings and their containers, the wisdom of Bodhicitta generates everything, therefore it is the great lord in meaning. The fifth is: the bindu of Kuntuzangpo. This means that first, the nature Kuntuzangpo is shown, second is the play Kuntuzangpo, third is the self-awareness Kuntuzangpo, fourth is the self-born Kuntuzangpo, fifth is the non-action Kuntuzangpo, sixth is the fruit Kuntuzangpo, each unmixed, completely gathered. The nature of the base, the self-nature of the great lord, has no good or bad, acceptance or rejection, therefore it is Kuntuzangpo. Unfabricated, pervading all, and dwelling in great expanse, therefore it is called bindu. The above is a detailed explanation of the four. Now it is the twenty-second chapter, which also shows the meaning of the chapter: in the unborn and unceasing nature of Dharma, the intention of not clinging to the three times is shown in the space like a river without interruption; in equality, the reason for being free from partiality and fabrication is shown; the reason why there is nothing more to meditate on than Kuntuzangpo is shown. There are four points, the first is: the time of offering the Tsog. This is to say that according to the rules of Secret Mantra Mahayoga, it is said to be a Tsog with wealth and resources, sprinkling the five meats and five ambrosias on meat, wine, butter, cardamom, nutmeg, yogurt and butter, etc., eating and drinking and beating the small drum, this is the Tsog of an old dog looking for food, which is wrong. The Tsog of Dzogchen Atiyoga is that all dharmas, including the phenomenal existence of samsara and nirvana, existence and non-existence, permanence and cessation, inner and outer sentient beings and their containers, are the Tsog of self-born wisdom. Moreover, because there is no distinction between this and that in its mode of existence, it is the time to offer in the Dharmadhatu where nothing is clung to. This means that all dharmas are Bodhi
Chinese
融入于心中。因为一切聚集于心。以清净智慧的大会。称为舍弃大会之时。如是说。第二是，过去、未来、现在。以这些来显示。过去在法性无生的虚空中，无始无终地解脱，因此，轮涅的一切法都不生。未来从不确定的虚空中，无始无终地显现，因此，轮涅的一切法都不灭。现在在自然成就的状态中，无始无终地安住，因此，轮涅的一切法都没有生灭二元对立。远离三时差别的意旨，唯是法性。如河流之流，是不间断的譬喻。三时平等性是不间断的，三时如差别般显现，并在其中解脱的虚空。因此，从其他地方无法找到佛，因此，平等性是远离寻觅和偏袒的道理。自身本来是佛，因此，普贤王如来是不需要特别修持的定论。因此，过去、未来、现在。所谓的大瑜伽等，过去的佛是燃灯佛，未来的佛是弥勒佛，现在的佛是释迦牟尼佛。对于认为三时有次第的佛，阿底瑜伽存在吗？答：名言不住于人。意思是，阿底瑜伽大圆满法性没有先后次第，三时的佛没有次第成立。因为没有次第，所以像下乘的宗派一样，对于认为三时有差别的名言，心不住留，没有先后。为什么不住留呢？不生不灭地分别。这是三时决定的意旨。过去在法性无生的虚空中，无始无终地解脱。未来在不确定的虚空中，无始无终地显现。现在在自然成就的虚空中，无始无终地安住。三时，不生不灭地分别。那么三时断绝了吗？也不是断绝。那本身就是三时大用。这是三时融入明点的意旨。唯一的明点上没有三时差别，是大平等性。
English
Absorbed into the heart. Because all gatherings are in the heart. With the great assembly of pure wisdom. It is called the time of abandoning the great assembly. Thus it is said. Secondly, past, future, and present. It is shown by these and so on. The past, in the realm of the unborn nature of reality, is liberated without beginning or end, so all phenomena of samsara and nirvana do not arise. The future, from the realm of uncertainty, arises without beginning or end, so all phenomena of samsara and nirvana do not cease. The present, in the state of spontaneous perfection, abides without beginning or end, so all phenomena of samsara and nirvana have no duality of arising and ceasing. The intention that is free from the object of the three times being different is solely the nature of reality. Like the flow of a river, it is an example of uninterrupted continuity. The equality of the three times is uninterrupted, and the three times appear as different and are liberated in that space. Therefore, since the Buddha cannot be found elsewhere, equality is the reasoning that is free from seeking and partiality. Since one's own self is originally Buddha, the conclusion is that Samantabhadra does not need to be specially cultivated. Therefore, past, future, and present. The so-called Maha Yoga, etc., the Buddha of the past is Dipamkara Buddha, the Buddha of the future is Maitreya Buddha, and the Buddha of the present is Shakyamuni Buddha. To those who believe in the Buddhas of the three times in sequence, does Ati Yoga exist? Answer: Words do not abide in people. That is, in Ati Yoga, the Great Perfection, the nature of reality without before or after, the Buddhas of the three times are not established in sequence. Because there is no sequence, like the lower vehicles, the mind does not abide in the words that believe in the difference of the three times, there is no before or after. Why does it not abide? Discriminating without arising or ceasing. This is the intention of the three times being decisive. The past is liberated without beginning or end in the realm of the unborn nature of reality. The future arises without beginning or end in the realm of uncertainty. The present abides without beginning or end in the realm of spontaneous perfection. The three times, discriminating without arising or ceasing. Then, are the three times cut off? It is not cut off either. That itself is the great use of the three times. This is the intention of the three times being integrated into a bindu. In the single bindu, there is no difference of the three times, it is great equality.
Chinese
合一而修，一者不绝于异，如三亦显现而合。此为彼意之除过。三者，平等故无次第。此谓远离坛城次第安置之行作之理。若谓玛哈瑜伽坛城四种有优劣次第，然阿底瑜伽之定之坛城，生与未生，影像天之坛城，建与未建，彩粉之坛城，绘与未绘，自性之坛城，迎请与未迎请，一切皆平等于一明点。因、缘、果平等故，彼于瑜伽，如玛哈般无大小优劣之次第。一故离于方所回向。此谓远离供养回向计数而献，执于方所之行作之理。诸佛与有情，轮回与涅槃之诸法，因法性，缘戏舞，果自生智慧为一故，任何种别之差别皆无有。于本尊与天众之相，坛城之中，于轮之方所，远离供养之回向计数也。复次陈设会供之庄严，此谓远离为会供而趋行之行作之理。因福德之会供依赖于财物丰盛，然阿底瑜伽果智慧之会供，轮回与涅槃之诸法皆为自生智慧之会供，法性界之庄严，觉性无偏而陈设也。自性安住故无趋行。此谓如玛哈瑜伽般，不由依玛霍等而特意趋行，轮回与涅槃之诸法，从本初即自性未生，且周遍安住故，不依赖于因福德之会供，亦无需特意趋行。任运成就故不需祈愿。此谓远离特意立誓愿之行作之理。圆满正等觉之大功德与果之法，以及世间之圆满，亦无需于明点菩提心上寻觅，本自任运成就故，如小乘般不需于他处
English
Uniting into one, the one is not interrupted by difference, like the three also appear and unite. This is like removing the fault of that intention. The third is: Because of equality, there is no order. This means the reasoning that is free from the activity of arranging the mandala in order. If it is said that the four types of Maha Yoga mandalas have an order of good and bad, then the Ati Yoga mandala of Samadhi, whether generated or not, the image of the deity's mandala, whether built or not, the colored powder mandala, whether drawn or not, and the nature mandala, whether invited or not, all are equal in one bindu. Because cause, condition, and result are equal, there is no order of big and small, good and bad, like Maha in that yoga. Because of oneness, it is free from dedication to a direction. This means the reasoning that is free from the activity of offering dedication and counting, and grasping at a direction. All phenomena of Buddhas and sentient beings, samsara and nirvana, are one in cause as Dharmata, condition as play, and result as self-arisen wisdom. Therefore, there is no difference in any kind of distinction. In the form of the Yidam and the assembly of deities, in the center of the mandala, in the direction of the wheel, it is free from the dedication and counting of offerings. Furthermore, the display of the ornaments of the gathering, this means the reasoning that is free from the activity of going for the sake of the gathering. The cause, the accumulation of merit, depends on the abundance of wealth and resources, but the Ati Yoga result, the accumulation of wisdom, all phenomena of samsara and nirvana are the accumulation of self-arisen wisdom, the ornament of the Dharmadhatu, and the awareness is displayed impartially. Because of the inherent abiding, there is no going. This means that, like Maha Yoga, it is not necessary to go intentionally by relying on Emaho, etc. All phenomena of samsara and nirvana are unborn by nature from the very beginning, and because they abide pervading all, they do not depend on the accumulation of cause and merit, and there is no need to go intentionally. Because it is spontaneously accomplished, there is no need to pray. This means the reasoning that is free from the activity of making vows intentionally. The great qualities of the fully enlightened Buddha, the qualities of the result, and the perfections of the world, are also spontaneously accomplished from the beginning without seeking them in the bindu Bodhicitta. Therefore, like the lower vehicles, there is no need to
Chinese
因此，大圆满阿底瑜伽的瑜伽士，从一开始就未曾在轮回中漂泊，既然身体也不取，处所也不追求，那么就没有必要祈愿往生天人之处了。本来清净即是甘露。这是无需为了甘露而特意进行供养的道理。按照阿底瑜伽的观点，从一开始心识就没有积累习气的地方，没有被过失沾染，完全清净。对于执着于下乘宗派的魔，阿底瑜伽以无偏的施舍来布施伟大的甘露。大手印和阿努瑜伽没有这样理解，就像把木头的粉末从头到尾地研磨，然后撒在药粉堆里一样，这是没有必要的。第四个是，十二处不同的特点。处指的是六根，处所指的是六境。大手印瑜伽士超越了六境和六根的分别念，这是通过观想转变处所的本尊坛城来实现的。没有用额外的想法去执取。意思是说，按照自性本自具足的大圆满阿底瑜伽的观点，法性普贤王如来本自存在，智慧是自显现的本尊，因此不需要另外用好的想法去观修比这更好的本尊。如果观修其他的本尊，那就是用好的想法去期望，就像在沙子里观修成黄金一样，本尊是无法成就的。这是广释。
English
Therefore, since the yogi of Ati Yoga, the Great Perfection, has never wandered in samsara from the very beginning, and since they neither take a body nor seek a place, there is no need for a prayer to be born in the realm of gods and humans. Primordially pure is nectar. This is the reasoning that there is no need to make offerings specifically for nectar. According to the Ati Yoga system, from the very beginning, there is no place for accumulating habitual patterns in the mind, and it is stainless and completely pure. To the demon of clinging to lower vehicles, Ati Yoga bestows the great nectar of impartial giving. Maha Yoga and Anu Yoga do not understand it that way, like grinding wood powder from beginning to end and then sprinkling it on a pile of medicinal powder, which is unnecessary. The fourth is, the twelve sources are distinct. The sources are the six sense faculties, and the places are the six objects. The Maha Yoga practitioner transcends the conceptual aggregates of the six objects and six faculties, which is achieved by meditating on the mandala of the deity that transforms the place. It is not grasped by additional thoughts. This means that, according to the Great Perfection Ati Yoga system, which is naturally great, the Dharmata Samantabhadra is inherently present, and wisdom is the self-manifesting deity. Therefore, there is no need to meditate on a deity that is better than this with good thoughts. If one meditates on other deities, it is like expecting with good thoughts, like meditating on gold in sand, the deity cannot be accomplished. This is the extensive explanation. Now, in the twenty-third section, the meaning of the section is shown. The intention of thoughts and concepts arising as the nature of reality is shown in the vast expanse of great encounter, like the arising of a fearful mind when seeing a king. The reasoning of the self-liberation of appearances is shown. The logic of the Great Perfection is shown, and the first of the four is: The occasion of being spontaneously accomplished by nature. Thus, the assembly of Maha Yoga is like the clusters of ornaments such as Jaga Jati, waxing moon, waning moon, etc., so it is the assembly of merit. Ati Yoga, all phenomena encompassed by existence and non-existence, samsara and nirvana, permanence and annihilation, inner and outer, container and contents, are the assembly of self-arisen wisdom, the ornament or play of the sphere of Dharmata, which is the appearance of various phenomena.