Chinese
仅仅是这样就是无生之庄严。那也是在无生无灭中自然成就而安住的状态显现的时候了。也就是说，一切法都汇集于菩提心。因为心是智慧显现之处。是集合庄严自然成就之时。这是第二点：以意念思考的是施主，通过行为等来表示，忆念分别是心中所想，六识所执着的一切都是，这是为什么呢？阿底瑜伽的规矩是，眼睛所见的一切都直视法性，心中所想的一切都是智慧自解脱，身语所做的一切都是任运自生的法性，见解是不离其状态，是法性的虚空。国王是，比如转轮王仅仅是见到，就比普通百姓生起更强大的智慧一样，仅仅是见到六境，就知道一切都是从法身相遇中显现和解脱的自性，所以是虚空。对此，由于境与心无二，所以是显现自解脱的道理。一切都汇集于此，所以是大圆满的根据。因此，以意念思考的是施主，意思是，心中所想，思维所显现的一切，都是以自生智慧为基础的施主，这是为什么呢？比如施主是对一切事物进行布施和支配一样，轮回涅槃的一切法，道理是菩提心无偏袒地支配，所以觉性菩提心，离戏论的大虚空，就是轮回涅槃一切的施主。因此，看是陈列集合，意思是，直视法性的见解，大圆满瑜伽士，眼睛所见的一切都是直视法性的见，因为法性通透，智慧自显现，所以将一切显有都陈列为法性道理的庄严，没有境与有境的二元对立。这像是消除其过失。第三点是：变为所见而成就。意思是，因此，阿底瑜伽士眼睛所见的一切，都是法性通透的本尊真实成就，心中所想的一切都是智慧自解脱的修法真实成就。身语所做的一切都是任运自生的行
English
Just that is the adornment of non-origination. That is also the time to show that it is naturally accomplished and abides in the state of non-arising and non-ceasing. That is to say, all dharmas gather in the bodhicitta. Because the mind is where wisdom arises. It is the time when the assembly of ornaments is naturally accomplished. This is the second point: What is thought of by the mind is the benefactor, which is shown by actions and so on. Memory and thought are whatever moves in the mind, and everything that the six consciousnesses cling to. Why is that? The rule of Ati Yoga is that whatever the eyes see is directly seeing the nature of reality. Whatever the mind thinks is the self-liberation of wisdom. Whatever the body and speech do is the nature of spontaneous arising. The view does not go beyond that state, it is the space of the nature of reality. The king is like, for example, just seeing a Chakravartin king, one arises a more powerful wisdom than ordinary black-headed people. Just seeing the six objects, one knows that everything arises and is liberated from the encounter with the Dharmakaya, so it is space. Because there is no duality of object and mind, it is the reason for the self-liberation of appearances. Everything gathers there, so it is the basis of Dzogchen. Therefore, what is thought of by the mind is the benefactor, meaning that whatever is thought of in the mind and whatever appears in the mind is the benefactor based on self-arisen wisdom. Why is that? For example, just as a benefactor gives and controls all things, all the dharmas of samsara and nirvana are controlled impartially by the mind of enlightenment. Therefore, the mind of awareness and enlightenment, the great space free from activity, is the benefactor of all of samsara and nirvana. Therefore, seeing is arranging the assembly, meaning that the view of directly seeing the nature of reality, the Dzogchen yogi, whatever the eyes see is the view of directly seeing the nature of reality, because the nature of reality is transparent and wisdom is self-arisen, so all appearances are arranged as the adornment of the nature of reality, there is no duality of object and subject. This is like eliminating its faults. The third point is: becoming seen and accomplished. It means that, therefore, everything that the Ati yogi sees with his eyes is the deity of the transparent nature of reality actually accomplished, and everything that the mind thinks is the practice of the self-liberation of wisdom actually accomplished. Everything that the body and speech do is the behavior of spontaneous arising.
Chinese
并且真实成就，所有显现为何物，皆是自生自解脱之果真实成就，如小乘所说，现在才要修成是没有的，此乃大成就。密集金刚中也说：成就、成就如何说，并非在他处，实乃自之菩提心，成就乃证悟现前，成就即是彼。如是说。第四，彼即等持圆满。意思是说，包括显有轮回涅槃、有无、常断、内外、情器的一切法，本体、自性、意义，与大平等自性无别，故为等持。彼亦显现圆满为空性，痛苦圆满为安乐，过患圆满为功德，有法圆满为法性，所有显现声响之法，皆无偏颇地圆满于觉性中，故名为大圆满。广释竟。现在第二十四品中，也分四部分：所示品之义，于无有舍弃取舍之见，如芥子撒布般无有聚散之界中开示，开示无有分别取舍之理，开示无别自生之理。第一，任运安住之时，阿底瑜伽之理，于因位众生之时，果位佛陀之智慧任运成就而住，显现之时空性，痛苦之时安乐，有法之时法性，轮回涅槃之时觉性任运成就而住，于二取无有之甚深义开示之时。如是说，诸法皆摄于菩提心中，心性本自任运成就故，名为任运成就之时。如是说。第二，刹那执持即是结合，如是开示，轮回涅槃常断内外情器二者所摄之法，于何结合？于基位任运成就中结合，于本体义自性无有始终结合，故为义之大结合，于彼无有聚散，亦无有舍弃取舍之见，法性之自性也。芥子撒布之喻，乃是广之比喻，法界与智慧、基与本体无别且无有聚散，一切皆是彼
English
And actually accomplished, whatever appears as what, all are the self-arisen and self-liberated fruit actually accomplished, as the lower vehicles say, there is no such thing as having to accomplish it now, this is the great accomplishment. The Guhyasamaja also says: "Achievement, achievement, how is it said? It is not in another place, but the reality is one's own Bodhicitta, achievement is the realization manifest, achievement is also called that." Thus it is said. Fourth, that itself is Samantabhadra perfection. It means that all phenomena included in appearance and existence, samsara and nirvana, existence and non-existence, permanence and annihilation, inner and outer, container and contents, the basis, essence, meaning, self are inseparable in the nature of great equality, hence Samantabhadra. That is also the appearance is perfected into emptiness, suffering into bliss, faults into virtues, phenomena into dharmata, all phenomena of appearance and sound are perfected without bias in awareness, hence it is called the Great Perfection. Extensive commentary ends. Now in the twenty-fourth chapter, there are also four parts: showing the meaning of the chapter, in the view of no abandonment, like mustard seeds scattered in the space of no gathering and dispersing, revealing the reason of no separation and acceptance, revealing the reason of inseparable self-arisen. First, the occasion of spontaneously abiding, according to the Atiyoga system, at the time of the cause, sentient beings, the wisdom of the Buddha of the fruit is spontaneously accomplished and abides, emptiness at the time of appearance, bliss at the time of suffering, dharmata at the time of phenomena, awareness spontaneously accomplished and abides at the time of samsara and nirvana, at the time of revealing the profound meaning of non-duality. Thus it is said, all dharmas are included in Bodhicitta, because the nature of mind is spontaneously accomplished, it is called the time of spontaneously accomplished. Thus it is said. Second, holding for a moment is the union, thus it shows, all the dharmas included in samsara and nirvana, permanence and annihilation, inner and outer, container and contents, what is united? It is united in the spontaneously accomplished at the base, it is united without beginning or end in the essence, meaning, and self, hence it is the great union of meaning, in that there is no gathering or dispersing, nor is there a view of abandonment, the nature of dharmata. The metaphor of scattering mustard seeds is an example of expansion, the dharmadhatu and wisdom, the base and essence are inseparable and there is no gathering or dispersing, all are that
Chinese
从[法]界生起并在其中解脱的虚空。因为在那之中，显现的任何事物都是法性，所以是无有分别取舍的道理。因为唯一者显现于一切，所以称为无别自生的理证。因此，稍微执持即是结合。意思是说，对于法性无生灭的这个道理，更不用说长久了，即使是刹那间，觉悟无偏地显现，也是与法性无偏大平等之义相结合。显现和存在的万法，与基之任运成就相结合，与无有变异相结合，与本体无有定准而显现任何事物相结合，与意义无生而无二相结合，与自性无始无终而成为相续不断的法性相结合，因此，这是大结合的密意。相似于消除过失。第三是：成为欢喜是誓言。意思是说，对于显现和存在的任何事物，都只是法性，不去看待任何过失功德和好坏，对于显现的任何对境，都更加欢喜地了知，无论做什么都不会超出法性的虚空，这就是无有守护界限和违犯失坏的大誓言。第四是：以方便的舞姿来行动。意思是说，方便自生的理证，基之任运成就无作是方便之王，本体不定是舞姿无偏地行动，因此，是献上无二结合。意思是说，无二的理证，任何显现的游舞都是方便，意义无生而无有执着是智慧之王，是无为的法界，与轮回涅槃无二且平等相结合，因此，这是献上大结合的供养。广说完毕。 现在，第二十五品也一样，显示品之义，显示无有能取所取的作为，如清风般无有执着的虚空，显示无有障碍的觉悟之理，显示不可言说的理证，共有四部分。第一是：事业之海的品。意思是说，玛哈瑜伽的事业，寂静、增益、怀爱和降伏等等一切，都像是海面的水泡，像是存在却不存在，像是真实却不真实，阿底瑜伽大圆满无作的事业是如海的
English
The space that arises from the [Dharma] realm and is liberated within it. Because whatever appears in that is the nature of reality, it is the reasoning of non-discrimination and acceptance or rejection. Because the one appears in all, it is called the reason of inseparable self-arising. Therefore, holding it for a moment is union. It means that for this meaning of the nature of reality without arising and ceasing, let alone a long time, even in an instant, the unobstructed appearance of realization is also united with the meaning of the great equality of the nature of reality without bias. All phenomena of appearance and existence are united with the spontaneously accomplished ground, united with immutability, united with the essence of uncertainty appearing as anything, united with the meaning of non-arising and non-duality, and united with the nature of being without beginning or end as the continuous nature of reality. Therefore, this is the intention of the great union. Similar to eliminating faults. The third is: Becoming joyful is the samaya. It means that for whatever appears and exists, it is only the nature of reality, without looking at any faults, qualities, good or bad. For whatever object of experience appears, knowing it with increasing joy, whatever is done will not go beyond the space of the nature of reality. This is the great samaya without protective boundaries or transgression. The fourth is: Moving with the dance of means. It means that the reason of self-arising means, the spontaneously accomplished ground without action is the king of means, the uncertain essence is the dance of means moving without bias, therefore, it is offering non-dual union. It means that the reason of non-duality, whatever play appears is means, the meaning of non-arising and non-attachment is the king of wisdom, the realm of non-action, united with the non-duality and equality of samsara and nirvana, therefore, this is offering the great union. Extensive explanation completed. Now, in the twenty-fifth chapter as well, showing the meaning of the chapter, showing the intention of no grasping or clinging, the space without attachment like a breeze, showing the reason of unobstructed realization, showing the reason of the inexpressible, there are four parts. The first is: The chapter of the ocean of activities. It means that the activities of Mahayoga, pacifying, increasing, magnetizing, and subduing, etc., are all like bubbles on the surface of the ocean, like existing but not existing, like true but not true. The activity of Atiyoga Great Perfection without action is like the ocean of
Chinese
就像从虚空中生出一样，现在是展示一切都汇集于此的时候了。也就是说，一切法都汇集于菩提心中。因为心没有勤作和修持。这被称为事业如海之时。二是，不执著地施舍就是朵玛。意思是说，按照大圆满阿底瑜伽的观点，包含轮回涅槃一切有情世间的万法，都是无执的自显。不执著为佛，不执著为众生，不执著于佛与众生二者，不执著于二元对立。总之，因为什么都不执著，所以像那样了解一切二元对立，就是无执著的智慧之王。因为它没有什么要否定的，也没有什么要建立的，所以是无所事事的见解，是法性的虚空。像微风一样是没有执着的例子，无论阿努瑜伽以下的行境如何，都了解为自显自解脱，因此对于任何事物都不执着，而是在解脱的虚空中。因为没有希求，所以是证悟无碍的道理。因为它没有名言，所以是不可言说的理由。因此，不执著地施舍就是朵玛。意思是说，智慧的施舍是无偏颇的施舍。大圆满离偏颇的伟大施舍是：在根本无偏颇上不执著于任何一方，在自性无定上不执著于任何一边，在意义无生上不执著于二元对立。对于法性无边无际，智慧随心所欲地施舍，不执著于任何一方和任何派别，这就是智慧的伟大施舍，无偏颇地施舍。无所作为的业，意思是说，事业同时完成的见解是：如果理解为心中没有丝毫的能取所取和勤作，那么今生来世的一切事业都会同时成就，因为这是什么都不需要做的要点。就像消除过失一样。三是，不分别的智慧消除障碍之后，意思是说，在界限上没有阻碍的道理。按照阿底瑜伽的观点，在根本无偏颇上不分别执著于任何一方，在自性上不执著于任何一边，在意义上不分别任何二元对立。因此，不分别的自生大智慧，能消除外在的障碍，八万种魔障会阻碍寿命。