English
Moreover, without relying on any antidotes, it shows dwelling in the unadorned expanse of one's own nature. Because there is no difference between object and mind in it, the reasoning is that seeking all phenomena in duality is impossible to achieve. No matter what kind of miraculous display appears, if examined, it cannot be found; the reason is that no matter what the essence manifests as, it cannot be found. Therefore, in the non-appearing Dharma nature, in the unbiased view, according to the Ati Yoga Great Perfection system, the basis does not appear as biased clinging, the essence plays in indeterminacy, there is nothing to be determined, and in the unborn meaning, there is no appearance of clinging to extremes or duality. Whatever appears is self-appearance, whatever arises is self-arising. Because there is no other object and subject, it is the unadorned Dharma nature, and because it is unchanging, it is unconditioned. To leave it unforced is meditation. Thus, it is the view without effort, the three doors of body, speech, and mind are relaxed, the senses are naturally relaxed, the six consciousnesses are unobstructed, and one practices in non-contradiction and non-duality. From all times to all times, the six consciousnesses are relaxed, free, comfortable, and unrestrained, dwelling in a state of ease and contentment. Ati Yoga is the great meditation of non-meditation, or the vast expanse of awareness pervading all, the senses naturally relaxed. This is about the similarity of eliminating faults. The third is, "To discriminate between this and that" means that if one clings to duality in equality, it is the reason for delusion. All phenomena, including samsara and nirvana, good and bad, are undivided in a single bindu. Dividing the evil of samsara and the good of nirvana into two, and expecting results from striving through rejection and acceptance, is like "From that, that does not arise." It reveals the reason why non-duality does not arise for those who cling to duality. Therefore, from the view and meditation of those who have effort or cling to duality, the suchness of all phenomena, the unerroneous and unadorned fruit of Ati Yoga, does not arise. The fourth is, from the root verses of the context, "Great miracles are not difficult" reveals the reason for the uncertainty of self-arisen wisdom. In general, the perfectly complete Buddha has four great miracles: the miracle of magical power makes disciples have faith, the miracle of subsequent teaching makes faith increase, the miracle of universal declaration makes intention mature, and the miracle of Dharma appearance makes maturity liberated, which is the lower miracle.
Chinese
又不是伟大的。因此，伟大的神变是超越于此的，即大圆满阿底瑜伽。基础是无方，显现是无定，这样的神变并不困难，因为它像虚空的神变一样出现。那么神变本身是如何出现的呢？“功德具足力之相。”意思是说，显示了功德无方出现的理由。圆满正等觉佛陀的伟大和功德，身语意功德事业五种，威力与神通，权能与神通，力量与无畏等等。“如实微细思。”意思是说，显示了甚深意义的理由，不需要特别的勤奋修持，原本如是未加改造的法性，深奥而微细，如其自身所具有的那样去证悟，凭借那样的力量，“当下自性中显现。”意思是说，显示了果不是从他处产生的理由。不像下乘那样，需要经历无数的生命和劫数才能成佛，而是在证悟本初解脱的时刻，当下佛陀的意和果就从自身显现。那就像是盖章一样。 现在是第五品，显示品义。在无法显示体验显现的意，如同哑巴品尝红糖的味道一样，在无法言说的界中显示。显示了无法听闻的道理，显示了无法用言语表达的理由，以及解释明点的定义这五点。第一点是“离言之品”，意思是对于事物本质是如此这般的言语名称全部舍弃，大圆满瑜伽士，如其所是地习惯成自然，安住于法性不可言说的界中，觉性安乐广大，因此到了开示如此甚深意义的品了。也就是说，未造作的法性，因为无法用言语和文字表达，所以用离言之品来显示。第二点是“极密之法性”，意思是体验显现的对境和根识所显现的一切法，以大圆满阿底瑜伽的观点来看，内外没有分别，在法性平等性中融为一体，法性在离言的界中
English
Furthermore, it is not great. Therefore, the great miracle is that which is distinct from it, the Great Perfection Ati Yoga. The miracle of the ground being without direction and the play appearing without certainty is not difficult, because it arises like the miracle of the sky. So how does the miracle itself arise? "Qualities complete, power's aspects." This shows the reason for the qualities arising without direction. The greatness and qualities of the perfectly complete Buddha, the five aspects of body, speech, mind, qualities, and activity, power and miracles, dominion and clairvoyance, strength and fearlessness, etc., "As they are, subtle thought." This shows the reason for the profound meaning, without needing to make special effort or practice. That which is primordially as it is, the uncorrected nature of reality, profound and subtle, realizing it as it is in itself, through the power of that, "Immediately arises from itself." This shows the reason for the result not arising from elsewhere. It is not desired to become a Buddha by counting lifetimes and kalpas as in the lower vehicles, but at the moment of realizing the great primordial liberation, immediately the Buddha's intention and result arise from oneself. It is like affixing a seal. Now, in the fifth chapter, the meaning of the chapter is shown. Showing the intention that cannot be shown by experience and appearance, in the realm that cannot be expressed, like a mute person tasting the flavor of brown sugar. Showing the reasoning that cannot be heard, showing the reason that cannot be expressed by explanation, and explaining the definition of Thigle, these five. The first is: "The chapter of being free from expression," meaning that all expressions and terms that state the nature of things in this way are abandoned. The Great Perfection yogi, having become accustomed to it as it is, dwells in the nature of reality, in the realm where it cannot be spoken, with awareness being greatly at ease, therefore, the time has come to show such a profound meaning. That is to say, the unconditioned nature of reality, because it cannot be expressed in words and letters, is shown by the chapter of being free from expression. The second is: "The supremely secret nature of reality," meaning that all phenomena that appear to the objects of experience and appearance and to the senses, according to the Great Perfection Ati Yoga, without distinguishing between inner and outer, are dissolved into the equality of the nature of reality, the nature of reality in the realm free from expression.
Chinese
由于安住于广大的安乐之中，即使理解转为法界，也无法指示。一切言辞都是有边际或世俗的，而意义是无边际、不可言说的，因此，离于言说世俗的意旨是法性的法界。如同哑巴品尝红糖的味道，是无法言说的比喻。虽然感受到甜味，却无法说出“甜味”一样，对于如实体验法性的意义，无法指出“就在这里”的任何一个方面。因此，被称为在离于言说的法界中指示。因为其中没有外境的意义，所以产生了听者无法听到的道理；因为脱离了言辞的道路，所以产生了说者无法言说的论证。因此，“最为秘密的法性是”：意思是，无论显现什么，都知晓显现于自身。领悟到自心无生无灭，并且了悟到它不变异，这就是菩提之上的法性。现在，即使是阿努等也难以理解，所以是奇妙的秘密，未作造作的本初法性。这是为了消除其过失而重复说明。第三是：“耳根不由他所闻”，意思是，不从其他地方产生的道理。因为一切法都处于平等无二的法界中，没有丝毫成为外境之物，所以听者依靠耳根，无法从自身之外的其他法中听闻。这是为什么呢？因为自他无二，一切都是自生的缘故。第四是：“如是舌根亦复然”，以及“于彼言说无微尘”。这些是与前文相关的语句。如同前文依靠耳根，法性不由自身之外听闻一样，一切法的如是性，也同样依靠舌根，无法说出或思考形状、颜色、事物和相状是如此这般。因为法性是不可言说，处于脱离言辞边际的法界中，智慧无边，安住于广大的安乐之中。第五是：“法界明点”，意思是，第一是指出器情世界的来源，第二是指出方便智慧的来源，第三是指出神变的来源，第四是指出脱离所缘边际的
English
Because it abides in great ease and bliss, even if understanding turns into the expanse, it cannot be pointed out. All words are finite or conventional, but the meaning is infinite and inexpressible, so the intention that is free from speech and convention is the expanse of the nature of reality. The example of a mute person tasting the flavor of brown sugar is an example of something that cannot be expressed. Just as one feels sweetness but cannot say "it is sweet," when experiencing the meaning of the nature of reality as it is, one cannot point to any one aspect and say, "It is only here." Therefore, it is called pointing out in the expanse that is free from speech. Because there is no external object in it, the reasoning that the listener cannot hear arises. Because it is free from the path of words, the proof that the speaker cannot express arises. Therefore, "The most secret nature of reality is:" means that whatever appears, one knows that it appears in oneself. Understanding that one's own mind is without arising or ceasing, and realizing that it is immutable, is the nature of reality of supreme enlightenment. Now, even those like Anu find it difficult to understand, so it is a wonderful secret, the uncreated, original nature of reality. This is repeated to eliminate its faults. The third is: "The ear faculty does not hear from others," meaning the reasoning that does not arise from other things. Because all phenomena are in the expanse of equality and non-duality, and there is not even a little that becomes an external object, the listener, relying on the ear faculty, cannot hear from other phenomena other than himself. Why is that? Because self and other are non-dual, and everything is self-arisen. The fourth is: "Likewise, the tongue faculty also," and "In that, there is not a speck to be spoken of." These are words related to the previous text. Just as in the previous text, relying on the ear faculty, the nature of reality is not heard from other than oneself, likewise, the suchness of all phenomena, in the same way, relying on the tongue faculty, one cannot speak or think of the shape, color, things, and characteristics as being like this. Because the nature of reality is inexpressible, it abides in the expanse free from the limits of words, and wisdom is infinite, abiding in great ease and bliss. The fifth is: "Bindu of the Dharmadhatu," meaning, first, to point out the source of the container and its contents; second, to point out the source of skillful means and wisdom; third, to point out the source of miraculous powers; fourth, to point out being free from the limits of objects of focus.
Chinese
是法界，因为觉性无边无际，神变不可穷尽，故为法界。不造作而遍一切，无边无角故为明点。这是广为宣说的。现在是第六品，也宣说品之义。要点是，如芝麻遍满油一般，菩提心的意旨在自然成就的界中宣说。宣说显现十七种现象的道理。宣说业非强制，一切皆为自生智慧的理由，共有四点。第一点是：众生不为业所转之品。所谓众生，是从业到业的众生，即三恶道。杀戮之业导致地狱，悭吝和阻碍之业导致饿鬼，愚昧和不显身之业导致旁生，有些业尽者或许能解脱，但也只是极少数。大多数是从业到业。有缘者是从智慧到智慧的业，即天和人。因为先前以微细的因，用于白色智慧方面，所以现在获得天人身体，并用于此，与诀窍相遇，也能进入大智慧之地。阿底瑜伽是，一切从法界显现，又融入法界，所以称为众生。业是把习气置于强势地位，如果理解为法性的游戏，就像天空不被神变所改变一样，从法性中分离出来运转，因此到了显示不被业所转的品。这是非造作的法性，以无生之自性，不转于三界之中，故称不为业所转之品。如是说。第二点是：众生的痛苦是菩提心。所谓要点，是证悟法性菩提心，法性是指基础、事物、本性的实相。菩提心是证悟心性之道的无上象征。如实证悟基础，则轮回和涅槃皆在自处解脱，意旨是法性界。如芝麻遍满油一般，法性无有偏颇，从上方佛的净土，到下方地狱的城市，如芝麻遍满油一般，无有善恶、大小、高低、宽窄，无偏颇地遍布