English
It is the Dharmadhatu, because the awareness is limitless and the magical manifestations are inexhaustible, hence it is the Dharmadhatu. It is uncreated, pervades all, and has no edges or corners, hence it is a bindu. This is widely proclaimed. Now is the sixth chapter, which also explains the meaning of the chapter. The main point is that, like sesame seeds pervaded by oil, the intent of Bodhicitta is proclaimed within the spontaneously accomplished realm. It explains the reasoning behind the manifestation of seventeen phenomena. It explains the reason why karma is not coercive, and everything is self-arisen wisdom, there are four points in total. The first point is: The chapter on beings not being turned by karma. The so-called beings are those who go from karma to karma, namely the three lower realms. The karma of killing leads to hell, the karma of stinginess and obstruction leads to hungry ghosts, the karma of ignorance and non-manifestation leads to animals, and some who exhaust their karma may be liberated, but only a very few. Most go from karma to karma. Those with fortune are the karma of going from wisdom to wisdom, namely gods and humans. Because previously with subtle causes, it was applied to the white wisdom side, so now they have obtained the bodies of gods and humans, and by applying it to this, encountering the key instructions, they can also enter the ground of great wisdom. Ati Yoga is, everything arises from the Dharmadhatu and dissolves back into the Dharmadhatu, so it is called beings. Karma is placing habitual tendencies in a dominant position, if it is understood as the play of Dharmata, just as the sky is not changed by magical manifestations, it operates separately from Dharmata, therefore it has reached the chapter showing that it is not turned by karma. This is the uncreated Dharmata, with the unborn nature, not turning in the three realms, hence it is called the chapter on not being turned by karma. Thus it is said. The second point is: The suffering of beings is Bodhicitta. The so-called main point is the realization of Dharmata Bodhicitta, Dharmata refers to the basis, things, the reality of the nature. Bodhicitta is the supreme symbol of the path of realizing the nature of mind. Realizing the basis as it is, both samsara and nirvana are liberated in their own place, the intent is the Dharmadhatu realm. Like sesame seeds pervaded by oil, Dharmata is impartial, from the pure land of the Buddhas above, to the city of hell below, like sesame seeds pervaded by oil, without good or bad, big or small, high or low, wide or narrow, it pervades impartially.
Chinese
利益。任运成就，如何成就？无论处于何种状态，都不会超出大圆满的法性，而是任运成就。因此，它被展示在任运成就的大空性中。因为它的自性没有确定性，所以显现为十七种景象的道理。因为游舞没有自性，所以业力不强迫，一切都成为自生智慧的根据。因此，“众生的痛苦菩提心”，意思是说痛苦显现为菩提心的见解。下乘的宗义认为，所有从业力到业力，或从智慧到智慧的六道众生都有自性。因此，他们希望通过摆脱痛苦来获得快乐。然而，这又变成了痛苦。因此，按照大圆满的观点，六道众生从一开始就是自生于金刚藏中的佛。因此，从中产生的一切痛苦都显现为法性菩提心的波动。因此，菩提心是自生自解脱的。“普遍觉悟，种种游舞”，意思是说游舞无偏颇地生起。轮回和涅槃的一切法，没有不包含在基础任运成就的法性中，并且在自性无定的大性中，没有不普遍觉悟的剩余。因此，乐与苦，自轮回和涅槃没有二元性，在伟大的平等性中，没有扬弃和建立，游舞远离一切偏见。“于彼不动而住”，这表明了觉性不被对境所动摇的见解。法性菩提心是不变的，在无为的大空性中，不会因为恶业和习气而堕入恶趣，也不会因为善业和习气而上升到善趣。菩提心没有高低，也没有变化。因此，“如虚空边际般平等安住”，这表明了普遍安住的见解。虚空没有边际和中心，也没有变化。正如四大元素没有大小和偏差，而是普遍平等地安住一样，无为的空性，任运成就的基础，像虚空一样没有边际和中心，也没有变化。因此，包含显现、有、轮回、涅槃、内外、情器的一切法，没有大小、好坏、增减。
English
benefit. Spontaneous accomplishment, how is it accomplished? No matter what state it is in, it does not go beyond the dharmata of the Great Perfection, but is spontaneously accomplished. Therefore, it is shown in the great expanse of spontaneous accomplishment. Because its essence has no certainty, it is the reason why seventeen appearances manifest in any way. Because the play has no self-nature, karma is not forced, and everything becomes the basis of self-arisen wisdom. Therefore, "the suffering of beings, bodhicitta," means that the view of suffering manifesting as bodhicitta is shown. All sentient beings of the six realms who go from karma to karma or from wisdom to wisdom are considered by the lower vehicles to have self-nature. Therefore, they hope to gain happiness by getting rid of suffering. However, this turns into suffering again. Therefore, according to the Great Perfection, sentient beings of the six realms are Buddhas who are self-born in the Vajra Essence from the very beginning. Therefore, all the suffering that arises from it manifests as the waves of dharmata bodhicitta. Therefore, bodhicitta is purely self-arisen and self-liberated. "Universally awakened, variously dances," means that the view of play arising without bias. All the dharmas of samsara and nirvana, there is nothing that is not included in the dharmata of the spontaneously accomplished basis, and in the great nature of uncertain essence, there is no remainder that is not universally awakened. Therefore, happiness and suffering, self-samsara and nirvana are non-dual, in the great equanimity, there is no rejection and establishment, and the dance is free from all biases. "In it, without moving, it abides," which shows the view that awareness is not shaken by objects. The dharmata bodhicitta is unchanging, and in the great expanse of non-action, it will not fall into the lower realms due to bad karma and habitual tendencies, nor will it rise to the higher realms due to good karma and habitual tendencies. Bodhicitta has no high or low, and no change. Therefore, "it abides equally like the edge of the sky," which shows the view of universally abiding. The sky has no edge or center, and no change. Just as the four great elements have no size or deviation, but abide universally and equally, the emptiness of non-action, the foundation of spontaneous accomplishment, is like the sky, without edge or center, and without change. Therefore, all the dharmas that include appearance, existence, samsara, nirvana, inner and outer, container and contents, have no size, good or bad, increase or decrease.
Chinese
因为它远离偏颇，安住于广大平等之中。这是对过失的消除之解释。第三是：在任何差别上都是相同的。意思是，基是无偏颇任运成就的，缘起是无偏颇无决定的，欲望是无偏颇显现为不同景象的。以各自显现的差别，地狱有火水和煮烧，饿鬼有脓血，旁生有役使，非天有争斗，天有堕落和欲妙，人有自生的诸蕴，外道有常断二见，声闻有境识，缘觉有缘起，菩萨有二谛，事部有三族本尊坛城，行部有见行上下，瑜伽部有天和天女，大瑜伽部有方便和智慧，阿努瑜伽部有界和智慧，阿底瑜伽部任运成就无偏颇显现，从一个菩提心显现十七种景象，在任何上下差别上都是相同的。第四是：业啊，这是分别。意思是，基是任运成就，自性无决定，游舞无偏颇显现，因此，说是业，这是分别。由谁分别呢？由阿努以下的下部乘，和异生分别。因此，为了驳斥业不是自性的真实，如果被业所控制。这是显示降伏矛盾的理证，如果或者假设在百道中，如下部乘者和众生所分别的那样，心的法性远离因缘，却被因缘所生的业所控制，自生智慧就不存在。因为不依赖其他因缘，自生智慧成为完全不存在的过失，这是第一。业是短暂的，因此轮回中，恶趣和轮回会断绝种姓的过失，这是第二。业变成恶业，因此诸佛不能以大悲救度的过失，这是第三。因为词句矛盾，会发生自毁意义的过失，这是第四。那么，如果业不真实，阿底瑜伽自生的安乐，应该如何确定呢？因即金刚，如同缘起。这是显示远离因缘的理证，自己的觉性菩提心，在三时中不是积聚的，是自生的，因此，因就是金刚。
English
Because it is free from bias and abides in vast equality. This is an explanation of eliminating faults. The third is: In any difference, they are the same. It means that the ground is spontaneously accomplished without bias, the conditions are without bias and without certainty, and desires manifest as different appearances without bias. Due to the differences in their own appearances, hell has fire, water, boiling and burning; pretas have pus and blood; animals have servitude; asuras have fighting; gods have downfall and desirable objects; humans have these self-arising aggregates; heretics have the two views of permanence and annihilation; shravakas have objects and minds; pratyekabuddhas have dependent origination; bodhisattvas have the two truths; Kriya has the mandala of the three families of deities; Upa has the view and practice of above and below; Yoga has gods and goddesses; Maha has skillful means and wisdom; Anu has realms and wisdom; Ati Yoga has spontaneous accomplishment appearing without bias, from one mind of enlightenment, seventeen appearances arise, and in any difference of above and below, they are the same. The fourth is: Karma, this is discrimination. It means that the ground is spontaneously accomplished, the essence is without certainty, the play is appearing without bias, therefore, saying it is karma, this is discrimination. By whom is it discriminated? By the lower vehicles below Anu, and by ordinary beings. Therefore, in order to refute that karma is not inherently true, if it is controlled by karma. This shows the reasoning for subduing contradictions, if or suppose in a hundred ways, as discriminated by the lower vehicle practitioners and beings, the nature of mind, which is free from causes and conditions, is controlled by karma created by accidental causes and conditions, then self-arising wisdom does not exist. Because it does not depend on other causes and conditions, the fault of self-arising wisdom being completely non-existent occurs, this is the first. Karma is temporary, therefore in samsara, the fault of the evil realms and samsara cutting off the lineage occurs, this is the second. Karma becomes evil karma, therefore the fault of the Buddhas not being able to liberate with great compassion occurs, this is the third. Because the sentences are contradictory, the fault of self-destructing the meaning of the occasion occurs, this is the fourth. So, if karma is not true, how should the self-arising bliss of Ati Yoga be determined? The cause itself is vajra, like dependent origination. This shows the reasoning of being free from causes and conditions, one's own awareness, the mind of enlightenment, is uncompounded in the three times, it is self-arising, therefore, the cause itself is vajra.
Chinese
如同虚空一般，没有生；本体显现为任何事物，且无法被对治所观察，因此如同金刚一般，没有恐惧。因此，没有生就没有灭。这显示了无生灭的理由：心性最初没有生的基础，因为它不是从因产生的；最终没有灭亡的途径，因为它不会被对治所毁灭，而是不变地存在。那为什么呢？因为从一开始就是精华菩提。这说明了轮回和涅槃的一切法，从原始之初就不是从因缘产生的。金刚藏中自生的佛陀精华菩提心是未被造作的自性。以造作的念头无法动摇法界。这显示了不可动摇的理由：从阿努瑜伽以下，以各自道路的见解和修行为特别的造作，执着于能取和所取的心的，如何能够确定法界无生灭且无边际的意义呢？连一个方向也无法动摇，因此本体没有目标，意义不变动地存在。这些都像是广大的扩展。 现在是第七品。显示品的内容：将分别念升华为智慧的意图，如同火上添柴一般，在自解脱的大界中显示。显示了如果考察就无法找到，并且会变成分别念的道理。显示了不住于因果善恶的理由。共有四点，第一点是：远离勤作之心的品。意思是说，下乘的行者，各自的道路的见解、修行、行为都期望果报而各自勤作，而阿底瑜伽通过理解无为的意义，从而远离那些勤作之心的品到来了。也就是说：一切法都汇集于菩提心中。心性中没有勤作。为了显示勤作的过失和障碍，所以称为远离勤作之心的品。就是这样。第二点是：大功德的禅定。也就是说，无论是沉没的昏沉，还是散乱的掉举，还是执着的无明，等等，无论生起什么样的分别念，都会自生为自生智慧，解脱也自解脱为自生智慧，分别念升华为智慧，这是法性的意图。