English
That which is called the unbiased ground is said to be complete because it is the complete ground of all samsara and nirvana. How is it complete? The ground is complete in self-liberation. That is, it is liberated from its own ground by abiding, and it is complete because it is beyond effort. Its essence is great because it is pure from the beginning. That ground is liberated by abiding, not by effort. That completeness is great because it is liberated by abiding, not by meditation. The Ati of the words to be expressed is: sixty-two crore shlokas, ninety lakhs in the space, thirty-five thousand chapters, and three sections. The object of expression is like reaching the end of the sky. Thus, expressing it by representing it with various names is the object of expression, and that which does not go beyond words is called words. Because there is nothing incomplete among the objects of expression within it, it is called complete. It is called great because it is the pinnacle of all vehicles. The Ati of the basis and path that speaks is: the basis, the Great Perfection, abides in complete purity without abandonment; the path, Ati, appears directly all at once; the fruit, Ati, is obtained as primordial liberation, free from effort. If we speak of that, the Ati that speaks of transforming the basis is that, just as the reality of the basis is free from any benefit or harm from any effort, so also in the stage of subsequent practitioners, it is said that liberation is attained without any effort. That is, because the basis has no letters, it does not need to rely on words; because it does not come from it, it is not stained by maturation; because it itself has no habitual tendencies, there is no samsara or lower realms; because it cannot be reached by speaking, it is said that there is no dharma, and so on. The Ati that speaks of the path in a straight line is: it is said that one is certain to attain Buddhahood by entering the secret mantra path without having to die. That path is also directly seen because it directly shows self-awareness. They believe that liberation is attained by relying on the guru's instructions. The Great Perfection that speaks of the fruit as primordial liberation is: like this, all phenomena included in appearance and sound have already been liberated from the beginning. Therefore, there is nothing to abandon or liberate now. Without effort, this is Buddhahood. There is nothing to come from or obtain from elsewhere. So, for the cause of primordial self-liberation, knowing self-liberation
Chinese
仅仅在某种状态下获得解脱，就被称为“米朵”。这是因为自解脱的关键在于，用善行消除善行，因此行善没有必要。不陷入喜欢和不喜欢之中，远离清晰的极端，除了自心本觉自明之外，不执着于认为没有任何外在事物的唯心论的极端。远离二元执着的极端，不执着于内外密咒的生起次第、圆满次第和双运的极端。如果说因为舍弃了这些就不是阿底瑜伽，那么，以完全圆满的关键在于，心性在三时中不变的关键，如同常法一样也圆满。心性是空性，没有执取和分别，如同断灭法一样也圆满。心性在自己的本性中没有自他和他的分别，如同声闻乘一样也圆满。没有从心中产生的缘起之轮，如同独觉乘一样也完全圆满。体验到心之自性光明，如同唯识宗一样也完全圆满。心性中没有找到未证悟的胜义谛和世俗谛，如同中观宗一样也完全圆满。心性安住在天神的寂静中，如同事部瑜伽一样也完全圆满。心性显现为见解和行为的自性，如同行部瑜伽一样也完全圆满。心性仅仅在世俗中显现为天神和天女，在胜义谛中显现为无自性，如同大瑜伽一样也完全圆满。心性广大，显现为空性，从清晰且无分别的角度显现为智慧，因此如同认为法界智慧无二无别的阿努瑜伽一样也完全圆满。因此，这被称为远离边见的完全圆满的大见解。就像那样，没有舍弃唯一的完全解脱。这就是所谓的行为的差别。八乘行者行持带有欲望的行为，而此（阿底瑜伽）是无欲的自然状态，是自身六聚的象征，感官自主行事。因此，通过以六聚的象征行事，不被五境所束缚。感官自主，没有对欲望的取舍。也就是说，安住于六聚的象征，远离对感官对象的执着。感官自主，不被否定和肯定的执着所束缚，因此，与其他乘不同。
English
Merely being liberated in a certain state is called "Mito." This is because the key to self-liberation is that good deeds eliminate good deeds, so there is no need to do good deeds. Not falling into liking and disliking, being free from the extreme of clarity, not clinging to the extreme of mind-only, which believes that there is nothing external other than the self-aware and self-illuminating mind. Being free from the extreme of dualistic clinging, not clinging to the extreme of the generation stage, completion stage, and union of inner and outer mantras. If it is said that because these are abandoned, it is not Atiyoga, then, with the key to complete perfection, the key that the nature of mind does not change in the three times, it is also complete like permanence. The nature of mind is emptiness, free from grasping and distinguishing, so it is also complete like annihilation. The nature of mind is not established as self and other in its own nature, so it is also complete like the Shravakas. Since there is no wheel of interdependent origination that does not arise from the mind, it is also completely perfect like the Pratyekabuddhas. Experiencing the luminosity of the nature of mind, it is completely perfect like the Mind-Only school. Since the ultimate truth and conventional truth that are not realized from the nature of mind cannot be found, it is also completely perfect like the Madhyamaka school. The nature of mind abides in the stillness of the deity, so it is also completely perfect like the Kriya Yoga. The nature of mind appears as the nature of view and conduct, so it is also completely perfect like the Ubhaya Yoga. The nature of mind appears as deities and goddesses only in the conventional, and appears as without self-nature in the ultimate, so it is also completely perfect like the Maha Yoga. The nature of mind is vast, appearing as space, and from the aspect of being clear and free from thought, it appears as wisdom, so it is also completely perfect like the Anu Yoga, which believes that space and wisdom are inseparable. Therefore, this is called the great view of complete perfection, free from extremes. Just like that, the one and only complete liberation is not abandoned. This is the so-called difference in conduct. The practitioners of the eight vehicles practice conduct with desire, while this (Atiyoga) is a desireless, natural state, a symbol of one's own six aggregates, the senses acting independently. Therefore, by acting as a symbol of the six aggregates, one is not bound by the lords of the five objects. The senses are independent, without acceptance or rejection of desirable qualities. That is, abiding in the symbol of the six aggregates, one is free from attachment to the objects of the senses. The senses are independent, not bound by the extremes of clinging to negation and affirmation, therefore, it is different from other vehicles.
Chinese
是“ra”字殊胜的缘故。（经中）也这样说到：“行持功德五种相，亦是法性虚空之庄严。”就是这个意思。关于修行的差别是：八乘法门仅仅执着于有对境，却不了解无对境的要点。而在此处，无对境的修行，是指安住在事物本性之上。以无执的要点，使显现和觉性不离法性；以无系缚的要点，使自生的一切都成为体验。因此，它比其他法门更为殊胜。也就是，因为不执着对境，所以没有任何希求；因为对这个目标没有执着，所以没有落入有相的范畴。因此，它显得非常殊胜。也如是说：“无执无系缚，不散乱大鹏鸟之禅修。”就是这个意思。因此，阿底瑜伽比其他法门的见解和行持更为殊胜，犹如国王一般。在阿底瑜伽中，诀窍部比一般的阿底瑜伽更为殊胜。在诀窍部中，无上秘密的法类也更为殊胜。为什么殊胜呢？因为以罪业消除罪业，所以造作罪业也没有障碍。如何得知呢？在《心部》中说：“善与恶，二者皆消除。”因此，一切都圆满具足，超越取舍，所以是阿底。如何得知呢？在那部经中说：“无余而圆满。”那个根本阿底，没有任何事物不能从中解脱，所以极其深奥。其中，这个特别被称为“直截了当之道”的阿底瑜伽。例如，一个人遇到一条笔直的道路，就可以到达任何想去的地方，不需要指点和引导。这就像它不可能进入三界一样。如何得知是通过道路而解脱的呢？又在《心部》中说：“清净大道，一切皆解脱。”为什么呢？因为它既是圆满，又是伟大。因为它是圆满的，所以不需要强烈的努力。身体和语言放松，以法性显现的要点，仅仅安住在事物本来的状态上就能解脱。也如是说：“解脱后，也显示解脱之道。”因为它伟大，所以关键的诀窍无法被他人指示。也如是说：“因为伟大而伟大的深奥。”
English
It is because of the auspiciousness of the syllable "ra." It is also said in this way: "The five aspects of conduct and qualities are also the adornment of the Dharmadhatu." That is the meaning. The distinction of meditation is that the eight vehicles only cling to having objects of focus, without understanding the key point of being free from objects of focus. Here, meditation free from objects of focus means placing oneself on the nature of reality. With the key point of no object, appearance and awareness do not go beyond Dharmata. With the key point of no attachment, whatever arises naturally becomes an experience. Therefore, it is superior to others. That is, because there is no clinging to objects, there is no desire. Because there is no attachment to this goal, it does not fall into the category of characteristics. Therefore, it is distinguished. It is also said: "Without object, without attachment, the meditation of the unscattered great Garuda." That is the meaning. Therefore, Ati is superior to the view and practice of other vehicles, like a king among other vehicles. Among Ati in general, the category of instructions is particularly superior. Even among the category of instructions in general, this cycle of unsurpassed secrets is particularly superior. Why is it superior? Because sins are eliminated by sins, there is no obscuration from committing sins. How is this known? In the Mind Section, it says: "Both virtue and sin are completely eliminated." Therefore, everything is completely perfected and transcends acceptance and rejection, so it is Ati. How is this known? In that very text, it says: "Completely perfected without remainder." That basic Ati is extremely profound because nothing is not liberated from it. In particular, this is called Ati, which is called "the direct path." For example, a person who encounters a straight path can go to any place they want without needing to be shown or guided. It is like it is impossible to enter the three realms. How is it known that liberation is through the path? Again, in the Mind Section, it says: "The great pure path, all are liberated." Why? Because it is both perfection and greatness. Because it is perfection, it does not depend on intense effort. With the body and speech relaxed, liberation is achieved simply by placing oneself on the natural state of reality with the key point of the manifestation of Dharmata. It is also said: "Having liberated, it also shows the path of liberation." Because it is great, the key instructions cannot be shown by others. It is also said: "The profoundness of greatness because of greatness."
Chinese
哦，是的。因为这样说。那么，凭什么知道依靠那条道路就能解脱呢？因为经中说，于此指示，于此亦得。即使做了自性嬉戏的阿底瑜伽，也是无食的嬉戏。不做的话，自性本自解脱。没有超出显现声响的少许嬉戏，嬉戏即是心，心的神变无论如何也没有过失。心性本身不确定在显现或空性中的任何一方，因此嬉戏没有偏颇。显现从显现的层面解脱，因此嬉戏没有偏颇。觉性在转变的基础上解脱，因此认为在智慧层面解脱的嬉戏没有阻碍。对于那样的阿底瑜伽，与其他乘相比，见解和行为的差别是：共同乘的行者们因为不了解阿底瑜伽离边圆满的见解，所以不能解脱。而阿底瑜伽行者因为远离边，所以在任何地方都不成立。因为是圆满，所以超越了有无、破立。像这样，通过消除共同乘见修行持中执着自续的边，从而以次第八胜而超胜。因为其他行者消除了行为的取舍之边，修行的专注之边，以及见解的欲求之边，所以，这被称为离边圆满，不在任何边上行持，不修持，不观看，从而安住于无欲之中。那是因为远离边，所以什么也不接受。因为是圆满，所以什么也不舍弃，从而进入阿底瑜伽的见地。那是因为没有堕入有边的境地，没有执着事物自性的常边。没有堕入无边的境地，因为远离执着，所以没有堕入认为觉性自明的断边。因为远离自他的边，所以没有堕入执着无我为究竟的声闻乘。因为远离显现的边，没有堕入执着显现为缘起自性的缘觉乘。因为远离空性的边，没有堕入执着幻化空性和不住空性的空性边为究竟的中观派，智慧相续没有断绝。因为此能现量行持自证的法性，而其他行者只能依靠分别念。