English
Oh yes. It is because of this saying. Then, how is it known that liberation is attained by relying on that very path? It is because it is said, 'There it is shown, there it is also attained.' Even if one practices Atiyoga with the play of self-nature, it is a play without food. If one does not practice, self-nature is primordially liberated. It does not go beyond the mere play of appearances and sounds. Play is mind, and there is no fault whatsoever in the magical manifestations of mind. Since mind itself is not fixed in either appearance or emptiness, play has no bias. Since appearance is liberated from the face of appearance, play has no bias. Since knowledge is liberated upon transformation, it is believed that play liberated on the level of intellect has no obstruction. In such Atiyoga, the difference in view and conduct from other vehicles is that practitioners of common vehicles do not attain liberation because they do not understand the view of Atiyoga that is free from extremes and complete. Atiyoga practitioners, being free from extremes, are not established anywhere. Being complete, they transcend existence and non-existence, negation and affirmation. In this way, by eliminating the extremes of clinging to one's own system of view and practice in the common vehicles, it is superior through the eight successive stages. Because others eliminate the extreme of acceptance and rejection in conduct, the extreme of focus in meditation, and the extreme of desire in view, this is called 'free from extremes and complete.' One does not engage in any extreme, does not meditate, and does not look, thereby abiding in freedom from desire. That is, being free from extremes, one does not accept anything. Being complete, one does not abandon anything, thereby entering the view of Atiyoga. That is, one has not fallen into the extreme of existence, the extreme of permanence by clinging to things as having inherent existence. One has not fallen into the extreme of non-existence, the extreme of nihilism by considering awareness to be self-luminous due to being free from clinging. Being free from the extremes of self and other, one has not fallen into the Hearer vehicle, which clings to selflessness as ultimate. Being free from the extreme of appearance, one has not fallen into the Solitary Realizer vehicle, which clings to appearance as dependently originated inherent existence. Being free from the extreme of emptiness, one has not fallen into the Madhyamika vehicle, which clings to the extreme of illusion-like emptiness and non-abiding emptiness as ultimate, and the stream of wisdom has not been cut off. This one can directly practice the nature of self-awareness, while others can only rely on conceptual thought.
Chinese
仅仅是思辨，就与共同的乘载相同了。因此，如果以智慧来观察，就找不到蕴的深处。所谓般若波罗蜜多，也是认识到并非真实的法性。因此，觉性的智慧是可以确定在感官的体验领域中的。如果说是事物，那不是的，因为确定为无事物，口诀非常奇妙。所有粗糙事物的显现，感官确定，没有奇妙的原因。像这样确定为三，就无法用思辨的语言来表达了。这也是因为口诀的意义非常明显，不需要用心去思辨。三者是指依靠处所的要点、门的要点和风的要点这三者而确定，这被称为现量。因此，是显现的现量。现量是观察处所，所以称为见。而且，见和修不是分开存在的，不散乱地安住于此就是修，与此持续地相处就是行。就像这样，所有佛的现量，以及现量从背后生起，在现量中体验快乐等等，如果列举的话，是不可思议的。因此，这在现量中确定，所以词语等其他思辨不会介入。因此，因为词语无法扩展，所以称为意义。就像这样，最深奥的法性，无法从其他听觉中听到。同样，舌头的感官，也无法用它来表达一丝一毫。这是因为不依赖于不同的词语的差别，感官就没有敏锐和迟钝。仅仅是指出口诀的要点，不可能不知道。仅仅是知道，不可能理解。仅仅是理解，不可能体验。仅仅是体验，不可能成佛。就像这样，即使没有努力听一个词，也能清除长久的障碍。这是因为从三身五智不显现的要点中产生的。因为是身是身体，并且智慧是清晰的，所以不依赖于身体和清晰，法性穷尽，这是果的名称。就像这样，不生不灭，不做任何事。
English
It is the same as the common vehicles merely in terms of speculation. Therefore, if examined with wisdom, the depths of the aggregates cannot be found. What is called Prajnaparamita is also recognizing that it is not the true nature of reality. Therefore, the wisdom of awareness can be determined within the realm of sensory experience. If it is said to be a thing, it is not, because it is determined to be without a thing, the instruction is very wonderful. All appearances of coarse things, the senses are determined, there is no wonderful cause. Thus, being determined as three, it cannot be expressed in speculative words. This is because the meaning of the instruction is very clear, there is no need to speculate with the mind. The three refer to relying on the key points of the place, the key points of the door, and the key points of the wind, which are determined, and this is called direct perception. Therefore, it is the direct perception of manifestation. Direct perception is looking at the place, so it is called view. Moreover, view and meditation are not separate, staying without distraction is meditation, and continuously engaging with it is conduct. Just like that, the direct perception of all Buddhas, and direct perception arises from behind, experiencing happiness in direct perception, etc., if enumerated, are inconceivable. Therefore, this is determined in direct perception, so words and other speculations do not intervene. Therefore, because words cannot expand, it is called meaning. Just like that, the most profound nature of reality cannot be heard from other hearing. Similarly, the sense of the tongue cannot express even a particle of it. This is because it does not rely on the differences of different words, the senses have no sharpness or dullness. Merely pointing out the key points of the instruction, it is impossible not to know. Merely knowing, it is impossible not to understand. Merely understanding, it is impossible not to experience. Merely experiencing, it is impossible not to become a Buddha. Just like that, even without striving to hear a single word, one can clear away long-lasting obscurations. This is because it arises from the key point of the non-appearance of the three bodies and five wisdoms. Because the body is the body, and wisdom is clear, therefore, without relying on the body and clarity, the nature of reality is exhausted, this is the name of the result. Just like that, not born, not ceasing, not doing anything.
Chinese
梭！因此，业有善恶之分。因为法性现前与任何利益或损害无关。正如《善恶皆除》中所说。因此，业无好坏，因为与法性现前的诀窍相遇，并习惯于此。即使犯了五无间罪，也不可能不解脱。正如《如果被业力控制，就不会有自生智慧》中所说。因此，在共同乘中，特别是在阿底总集（Ati Spyi 'phags）中，阿底三部（Ati sde gsum）中，诀窍部（man ngag gi sde）尤为殊胜。在诀窍部中，将明点（thig le）置于自身要点（rang gnad）尤为殊胜。在这些之中，秘密无上的心髓（snying gi ti ka）尤为殊胜，因此，它是所有教法的精华。如何知道它是这样的呢？因为它与三个特殊的化身所依（sprul pa'i rten khyad par can gsum）同在，所以它比其他教法更殊胜。因此，通过九乘次第，以圆满正等觉佛陀获得果位的确定之义，以无误的词语，将基位自生智慧确定并展示出来。对于有戏论的众生来说，是阿底总集。从阿底总集中，显现出最为甚深的意义。这是所有佛陀的身语意，在三时中平等性的荣耀，普贤王如来（Kuntuzangpo）。最初，他向六位汇集者菩萨展示，后来，他向具有信心的有缘者展示。那么，如何展示呢？依赖于法性现前的要点，展示了自性清净的显现，从经验上越来越增长。向天、阿修罗、人、旁生、饿鬼和地狱这六道众生，展示了三时平等性。因此，时间没有先后，轮回没有开始和结束。这是我普贤王如来的显现，与法性自身的本质无二无别，没有被视为客体。被称为融入法性之界，即所有法远离了恶染的分别念之显现之因，我自身在无戏论的普贤王如来之界中，智慧与明性无二无别。
English
So! Therefore, karma is divided into good and bad. Because the manifest nature of reality is free from any benefit or harm. As it is said in "Both good and bad are eliminated." Therefore, there is no good or bad in karma, because by encountering the key point of the manifest nature of reality and becoming accustomed to it, even if one has committed the five inexpiable sins, it is impossible not to be liberated. As it is said, "If one were controlled by the power of karma, there would be no self-born wisdom." Therefore, especially in the common vehicles, in Ati Spyi 'phags, the section of instructions (man ngag gi sde) is particularly superior among the three sections of Ati (Ati sde gsum). Among them, placing the thig le (drops, bindus) on one's own essential point (rang gnad) is particularly superior. Among all of these, these secret, unsurpassed heart drops (snying gi ti ka) are the most superior, and therefore, it is the essence of all teachings. How do we know that it is like that? Because it abides together with the three special supports of emanation (sprul pa'i rten khyad par can gsum), it is more special than other teachings. Therefore, through the nine successive vehicles, with the words that unmistakenly represent the meaning of the attainment of the result by the perfectly complete Buddha, the basis, the self-arisen wisdom, is established and shown. For the sake of beings with elaborations, it is Ati Spyi. From that, this manifestation of the meaning that is supremely profound is shown. This is the body, speech, and mind of all the Buddhas, the glory of equality in the three times, Samantabhadra (Kuntuzangpo). Initially, he showed it to the six bodhisattvas who were the compilers, and later, he showed it to the fortunate ones who had faith. So, how is it shown? Relying on the key point of the manifest nature of reality, it is shown that the appearance of self-nature purity increases from experience to experience. To the six kinds of beings—gods, asuras, humans, animals, pretas, and hell beings—the equality of the three times is shown. Therefore, there is no before or after in time, and samsara has no beginning or end. This, without being realized as an object, is my, Samantabhadra's, appearance, inseparable from the nature of reality itself. It is called being gathered into the expanse of the nature of reality, which means that all phenomena are free from the cause of the manifestation of impure, evil thoughts, and I myself am in the expanse of non-elaboration, Samantabhadra, where wisdom and clarity are inseparable.
Chinese
消融。这是过去世中，导师对集结者所作的教诲；后来，上师对弟子也作如是教诲。如是，在开示了这无有三时的法性自住之方式后，现在第四点，开示大手印无住之界，即以“又如大海”等句来开示。其中，“又”是添加之词，是添加于“融入上者的界中”之上的词语。如大海一般，是未作修饰、无有动摇的法性。如是，从这未动摇之性中，我普贤王如来之显现，于任何边都不作分别，不由谁所作而自生。彼时，坛城、觉性、轮涅一切智慧，身语意功德事业等，于法性之庄严与嬉戏之界中，本自不由谁所作而自聚。若要安立其名，则名为手印、名为大、名为印，是因其上再无其他。而大手印，是从观待之门安立，以及从安住之门安立的。观待，是观待于事业手印，誓言手印更大；观待于誓言手印，法手印更大；观待于法手印，大手印更大。为何如此？因不作意于观待而大，因其无有执着于观待之生。因无有此生，故已超越先后之投射；因已超越，故已脱离无有忆念之所依；因已脱离，故不作意，因忆念之生起者——分别念不于意中流动。此又从何而来？从最初之无生自解脱而来。从安住之门安立大手印，是因忆念为基础，故安住于无忆念中；又因其已脱离心识，故已超越心识。因此，于心识之先后投射中无有生起，故名大手印。如是之界，不住于可作意之相。现在第五点，开示阿底广大自净之精华，广大自净之界，精华大秘密与二者无别，即以“大菩萨”等句来开示。大菩萨，是导师呼唤集结者，然后说道：法性未作修饰，我普贤王如来之显现，最初于空性之中