English
It is the thought of accomplishment. Although it resides in the nature of the minds of all sentient beings, it is difficult to investigate and has not become a common object of experience. Therefore, now is the time to explain that it abides above the path of samsara and nirvana. As it says in the Ten Sutras: 'The nature of the unconditioned, abiding in itself without artifice, therefore attains the greatness of the Buddha, is taught at the time of the greatness of self-nature.' The second is that great wisdom is difficult to find. According to the Great Perfection Ati Yoga, all phenomena encompassed by appearance and existence, arising without partiality from the play of the ground of no fixed nature, without abandoning any clinging to extremes, is the king of means. The meaning is that liberation in the expanse of unborn self-nature, without beginning or end, without the elaboration of signs or clinging to any side, is the king of wisdom, without clinging, without thinking of anything. Although these two come earlier and later in words, they are not different in meaning. The reason is that the cause is dharmata, the condition is play, and the result is self-born wisdom, so they are one. For example, space, meaning, dharmata, sign, and self-born wisdom are one. Means and wisdom are non-dual and beyond the limits of focus, so it is the thought of the great expanse of primordial purity. Like a garuda soaring in the sky: first, spreading its wings; in the middle, moving by effort; finally, not striving but abiding in its own way. Similarly, the Great Perfection Ati yogi also: first, spreading the wings of the guru's instructions; in the middle, striving and moving in hearing, thinking, meditation, and practice; finally, not deliberately striving for equalness without discrimination, but abiding in its own way. Therefore, it is called the teaching of the expanse free from action and effort. If you deliberately strive for it, you will go astray, so you should also use the logic of measurement to examine it. Even if you don't strive, the result arises from itself, which shows the reason for self-arising. Therefore, great wisdom is: the uncommon thought. It is greater than all vehicles of samsara and nirvana, or, because it overwhelms all limits, it is great, that is, one's own mind, the meaning is self-born wisdom, appearing without inside or outside, in a state of indeterminacy and freedom from bias. Because it is difficult for anyone to obtain, it is not obtained by the lower vehicles below Anu. Why is it difficult to obtain? Because one strives with bias and attachment towards the unbiased nature of reality, or, abiding in oneself, one seeks it elsewhere, so it is difficult to obtain. Then, from the depths
Chinese
如果问是否找不到自性，并非从根本上找不到或断绝了种姓。而是在大圆满的自性状态中，通过智慧方便而成就。也就是说，依靠无执著的智慧之王不生和无作为的方便之王不灭，自生智慧无生无灭的意义，毫不费力地在自身成就。这样的见解似乎消除了过失。第三个是，虽然名义上似乎依赖于他者，这是指在名相上加以限制的道理。前面所说的方便和智慧二者，也只是名义上或词语或符号上似乎从他处借用来说明，但实际上是自性本自具足的缘故。“名义上”是限制性的词语，如果追随词语本身，就会偏离意义。第四个是，显现的安乐从自身产生。这是显示智慧从内心显现的理由。一般来说，下乘的宗义认为，根识的显现是从自身去衡量与自身相异的对境。而在这里，智慧的显现是幻化任运自成，因果在自身具足，因此不将对境作为对境。意识的显现是随着根识而产生的，而在这里，自性离戏任运自成，以不可思议的法性为所缘，远离对境。自证的显现是以明觉的体性，无待地、独立地进行决断，而在这里，大圆满的法性，以自之觉性为特征，自证任运自成，自证之王获得自在。瑜伽士的显现是无我的意义和对其他人的善恶分别等都是显现，而在这里，以圆满无别的见解，三身任运圆满显现，非常明显，八识的分别念在无对境中解脱，显现为唯一的明点。因此，在《果位虚空》中说：对境执著相和具有我执，随后在名相上进行分别而跟随，这是错谬。以其化身而嬉戏，因此了知彼者，一切智慧圆满享受安乐。其自身清净，在无所缘的法身中解脱。三身任运成就，普贤王如来唯一。不掺杂、不造作、不舍弃、不遮止，不修习、不改变、不勤作、不生起而解脱。
English
If you ask whether you cannot find your own nature, it is not that you cannot find it from the depths or that the lineage is cut off. But in the state of the Great Perfection itself, it is accomplished through wisdom and means. That is to say, relying on the king of wisdom without grasping, which is unborn, and the king of means without action, which is unceasing, the meaning of self-arisen wisdom, which is without birth and death, is effortlessly accomplished in oneself. Such a view seems to eliminate faults. The third is, although it seems to rely on others in name only, this refers to the reasoning that shows limitation in names. The means and wisdom mentioned above also seem to be shown by borrowing from others in name only, or in words or symbols, but in reality, it abides naturally in itself. "In name only" is a limiting word, so if you follow the words themselves, you will deviate from the meaning. The fourth is, manifest bliss arises from oneself. This shows the reason why wisdom arises from within. In general, the lower vehicle systems hold that the manifestation of sense consciousness measures objects that are different from oneself. Here, the manifestation of wisdom is illusory and spontaneously accomplished, and cause and effect are complete in oneself, so it does not make objects into objects. The manifestation of mind consciousness arises following sense consciousness, but here, the nature is free from elaboration and spontaneously accomplished, and it is separated from the object of focus on the inconceivable nature of reality. The manifestation of self-awareness, with the nature of clear awareness, independently and decisively cuts off without dependence, but here, the nature of reality of the Great Perfection, characterized by self-awareness, is spontaneously accomplished, and the king of self-awareness becomes empowered. The manifestation of a yogi is the meaning of selflessness and the good and bad discriminations of others, etc., are appearances, but here, with the view of complete non-duality, the three bodies are spontaneously and completely manifest, and it is very clear that the discriminations of the eight consciousnesses are liberated in the absence of objects and appear as a single bindu. Therefore, in the Fruit Space it says: "Clinging to objects as signs and having ego-grasping, subsequently elaborating on names and following them is a mistake. Playing with that very emanation, therefore knowing that, all wisdom fully enjoys bliss. That very one is pure and liberated in the objectless Dharmakaya. The three bodies are spontaneously accomplished, Samantabhadra alone. Without adulteration, without fabrication, without abandonment, without obstruction, without cultivation, without transformation, without effort, without generation, liberated."
Chinese
如是说，依靠四种现量不杂、完全通达的力量，不从他处造作，当下自现声之法，瓦咧、忽给，自身显现自生悉地，理解到此，便生殊胜之果。大阿阇黎希日西达说：不执著于幻化的味道，无执著圆满智慧之道，菩提心之自明，以无实性智慧方便成就。如是等等。如是似乎广释了比喻、意义、理路、论式四者。༈ 现在是第四品。宣说品之义。如病人般显现六识放任自流之意，于自宗大界中宣说。宣说一切法无二，不以造作修成的理路。宣说若考察则不可得，本体显现任何事物的论式，共有四者。第一，离造作之时。阿努瑜伽以下八乘次第，于无基之方造作，执着各自的见、修、行。彼欲求果者，于阿底瑜伽大圆满无为、大界、无勤任运中，以词语表示，是为宣说远离下乘造作之时。如是说：未造作之法性，因不寻而得，故以离造作之时宣说。如是。第二，四句之后。显现无有之法性，如是进入之六识，进入六境。六根、六境、六身通彻显现，阿努瑜伽以下，行断、修、转变等，阿底瑜伽，不作开展收摄，六识放任，置于境中。从一切至一切，六识散漫、放任、游荡、闲散、安乐而住。六识放任显现之意，即法性之界。如病人者，譬如重病之人，于母亲姊妹亦无羞耻，行为放任而住般，自立之觉性瑜伽士，三门放任之行为。
English
As it is said, relying on the power of completely understanding without mixing the four kinds of direct perception, without exertion from elsewhere, the very nature of reality, the great bliss that is without contamination or change, the phenomena of appearance and sound, "walle" and "khyugge," naturally arise within oneself, and by understanding this, the supreme fruit arises. The great master Shri Singha said: "Not clinging to the taste of illusion, the path of unattached, perfect wisdom, this self-illumination of bodhichitta, is accomplished through the means of non-substantial wisdom." And so on. Thus, it seems to extensively explain the four: example, meaning, reason, and proposition. ༈ Now is the fourth chapter. Explaining the meaning of the chapter: The intention of the six consciousnesses appearing freely, like a person afflicted by illness, is explained within the great expanse of one's own system. Explaining the reasoning that all phenomena are non-dual and not accomplished through effort. Explaining the proposition that if investigated, it cannot be found, yet its essence appears as anything, there are four. First: The time of being free from exertion. Saying that the eight vehicles, from Anu Yoga downwards, exert effort in a directionless basis, holding onto their own views, meditation, and conduct, those who desire the fruit, in Ati Yoga, the Great Perfection, non-action, the Great Expanse, effortless spontaneity, express it in words, showing the time of being free from the exertion of the lower vehicles. As it is said: "The nature of reality, uncreated, because it is attained without searching, is shown by the time of being free from exertion." So it is. Second: After the four lines. "The nature of reality, without appearance," the six consciousnesses that enter, enter the six objects. The six faculties, six objects, and six bodies appear transparently. Anu Yoga and below perform abandonment, purification, transformation, etc. Ati Yoga does not do any expansion or contraction. The six consciousnesses are allowed to be free, placed in the objects. From everything to everything, the six consciousnesses are scattered, free, wandering, relaxed, abiding in ease. The intention of the six consciousnesses appearing freely is the expanse of the nature of reality. Like a person afflicted by illness: For example, like a person afflicted by a severe illness, who has no shame even with his mother and sister, and whose behavior is free, likewise, the yogi whose awareness is self-established, whose conduct of the three doors is free.
Chinese
而且，不依赖任何对治，显示安住于自性未加修饰的虚空中。因为其中没有能境和心识的差别，所以一切法在二元对立中寻求是无法实现的道理。无论显现何种神变，如果进行考察就无法找到，无论本体显现何种状态的理由。因此，在无显现的法性中，在无偏颇的见解中，以阿底瑜伽大圆满的观点来看，基础不会显现为偏颇执着，本体在不可确定中嬉戏，没有可以确定的事物，意义在无生中，不会有执着于边际或二元对立的显现。无论显现什么都是自显现，无论出现什么都是自生起。因为没有其他的能境和所境，所以是未加修饰的法性，因为不变异所以是无为法。不作勤作安住就是禅修。像这样，是无有勤作的见解，身语意三门放松，根识自然放松，六识通透无碍，在不相违和无二元对立中进行修持。从一切时到一切时，六识放松、自在、舒畅、洒脱，安住在轻松自在的状态中。阿底瑜伽是不修之大修，或者说是觉性普照、根识自然放松的广大虚空。这是关于消除过失的相似之处。第三个是，“于彼及彼作分别”的意思是，在平等性中如果执着于二元对立，就是迷惑的道理。包含轮回和涅槃、好与坏的一切法，在一个不可分割的明点中，将轮回的恶和涅槃的善分为二，通过扬弃和取舍进行勤作，并期望从中获得结果，就像“从彼之中不生彼”一样，揭示了对于执着于二元对立者来说，不会产生无二元对立的道理。因此，从具有勤作或执着于二元对立者的见解和禅修中，一切法的如实性，阿底瑜伽未错谬、未加修饰的果实不会产生。第四个是，从上下文的根本颂词中，“大神变非为难”揭示了自生智慧不确定的理由。一般来说，圆满正等觉的佛陀有四种大神变，即以神变的神变使所化生起信心，以随教的神变使信心增长，以普遍宣说的神变使意乐成熟，以法显现的神变使成熟解脱，这是下部的神变。