Chinese
是口诀。由于融入智慧法界，超越了分别的智慧；由于观视之境不住留，故二元对立之智慧，于一境中明澈，是为智慧之眼完全清净。彼时，从智慧与法之眼解脱。种姓之子，虽融入智慧法界，然非成为断灭空性，法界之明点，以无湿之水，收摄于无内之内部，身与智慧于内明澈安住，智慧于虚空中回旋。若广而言之，则有四种特征：身与智慧虽融入法界，然觉性自明于法界中不间断，故融入而不昏昧。虽不昏昧，然心完全清净，由于无有自显之智慧以外的他显之分别念，故是离执著分别之智慧。种姓之子，此非他者，乃是自之觉性此本身。此本身显现如分别念，乃是被微细之缘所扰动而显现。了知义理者，住处不转变，譬如房屋之虚空虽被墙壁所隔断，然从广大之空间向上通达，与虚空无别。如是，虽被习气之壳所隔断，然义理智慧通达彼，而不被遮蔽而通达。因此，于有之中无有我。于彼状态中，虽有三时之佛安住，然于无有分别之智慧自明中，无分别念而安住。觉性之功德最初从自之界中显现，最终不间断地安住于自之界中，于母之五瓶中，五种智慧之身各自明澈，无有自显之外的他显。因此，于不混合之中，不分别而安住。彼时，觉性把握自地，由于无二法身不变，故获得空性金刚般之身。于无二法身之状态中，觉性智慧之眼不间断地明澈，故是圆满受用身。无有间断之语，如雍仲（藏文：གཡུང་དྲུང་，梵文：svastika，斯瓦斯蒂卡，吉祥海螺）般之寿。五部种姓之化身安住于智慧眼之状态中，彼三者于无有分别之智慧一界中回旋，于无有共同之大共同一境中解脱，安住于恒常之等持一境之自性中。彼时，从二境解脱，从自显之外的他显
English
This is the oral instruction. Because of dissolving into the wisdom realm, it transcends the wisdom of individual discernment; because the field of visions does not remain, the non-dual wisdom is clear in a single focus, which is the complete purification of the eye of wisdom. At that time, one is liberated from the eyes of wisdom and Dharma. Son of lineage, although dissolved into the wisdom realm, it does not become utter emptiness. The bindu of the realm is gathered into the inner space of non-existence by the water without moisture. Body and wisdom remain clear within, and wisdom swirls in the sky. To explain it extensively, there are four characteristics: Although body and wisdom dissolve into the realm, awareness is self-luminous and does not cease in the realm, so it is not obscured by dissolution. Although not obscured, the mind is completely pure, because there is no other appearance of conceptualization other than the self-appearing wisdom, so it is the wisdom free from grasping and conceptualization. Son of lineage, this is not other, but this very awareness of oneself. This very appearance as conceptualization is due to being disturbed by subtle conditions. For those who understand the meaning, the abode does not change. For example, although the sky of a house is separated by walls, it penetrates upwards from the vast space, and is inseparable from the sky. Similarly, although separated by the sheath of habitual patterns, the wisdom of meaning penetrates it, and is not obscured but penetrates. Therefore, there is no self in existence. In that state, although the Buddhas of the three times reside, they reside without conceptualization in the self-luminous wisdom without separation. The first quality of awareness arises from its own space, and ultimately remains unceasingly in its own space. In the five vases of the mother, the five wisdom bodies are each clear, and there is no other appearance than the self-appearance. Therefore, in non-mixture, they reside without separation. At that time, awareness grasps its own ground, and because the non-dual Dharmakaya is unchanging, one obtains the body like the emptiness vajra. In the state of the non-dual Dharmakaya, the eye of awareness wisdom is unceasingly clear, so it is the Sambhogakaya. The uninterrupted speech is like the Yungdrung (Tibetan: གཡུང་དྲུང་, Sanskrit Devanagari: svastika, Sanskrit Romanization: svastika, Chinese meaning: auspicious conch). The Nirmanakaya of the five lineages resides in the state of the wisdom eye. The three of them swirl in the single space of wisdom without separation, and are liberated in the single state of the great unique union, and remain in the nature of the continuous single-pointed samadhi. At that time, one is liberated from the two objects, from the self-appearance to the other appearance.
Chinese
没有显现。 双眼清净后，成为智慧自明的独一慧眼。 超越二身，觉性如珍宝般纯粹，无垢而赤裸地存在。 如是说。《明点普照》中，关于涅槃的意涵，以及阐释象征此意涵的五句之义的教导，即第九十一品。 之后，秘密主再次请问： “奇哉！奇哉！世尊金刚持，涅槃的意义如何解释？” 如是请问。 导师开示道： “种姓之子，善谛听！ 将以体性、词义、分类和特征四方面来解释。 涅槃的体性是，不住之大智慧。 词义是，已超越痛苦的尽头，安住于无分别之大乐之中。 分类是，有漏的涅槃和无漏的涅槃。 特征是，已超越四边。” 如是说。《明点普照》中，关于涅槃意义的教导，即第九十二品。 之后，秘密主再次请问： “奇哉！奇哉！导师无分别明，请开示眼睛的意义。” 如是请问。 导师开示道： “在所有续部和经文中，所说的‘眼睛’，应知晓我所说的这些。 体性和分类是：智慧之眼，无须开启，自然明澈；法之眼，无分别地了知且明澈；智慧之眼，分别辨析，且各自明澈；天眼，完全清净，显现于习气耗尽者；肉眼，完全清净，显现于堪能禅定者；水泡之眼，共同显现于具有习气之身者。 词义是，因能见义且无碍而明澈。 特征是，总的来说，是远离遮障。 譬如太阳的精华。” 如是说。《明点普照》中，关于眼睛意义的教导，即第九十三品。 之后，秘密主再次请问： “奇哉！奇哉！世尊一切智，请开示从续部、经文和窍诀中出现的四边之义。” 如是请问。 导师开示道： “善谛听！四边的体性、词义和分类，以
English
Without manifestation. After the two eyes are purified, it becomes the single wisdom eye of self-illuminating wisdom. Transcending the two bodies, awareness, like a precious jewel, is pure, stainless, and nakedly present. Thus it was said. From the Great All-Illuminating Bindu, the teaching on the meaning of Nirvana, and the explanation of the meaning of the five words symbolizing it, is the ninety-first chapter. Then, again, the Lord of Secrets asked: "Kye! Kye! Blessed Vajradhara, how is the meaning of Nirvana explained?" Thus he asked. The Teacher replied: "Son of lineage, listen well! I will explain it with four aspects: essence, definition, division, and characteristics. The essence of Nirvana is the great wisdom of non-abiding. The definition is that it has transcended the end of suffering and abides in the great bliss of non-discrimination. The divisions are Nirvana with outflows and Nirvana without outflows. The characteristic is that it has transcended the four extremes." Thus it was said. From the Great All-Illuminating Bindu, the teaching on the meaning of Nirvana, is the ninety-second chapter. Then, again, the Lord of Secrets asked: "Kye! Kye! Teacher, clear of non-thought, please speak the meaning of the eyes." Thus he asked. The Teacher replied: "Within all the tantras and agamas, what is called 'eye' should be understood as what I teach. The essence and divisions are: the eye of wisdom, clear at one point without needing to be opened; the eye of Dharma, knowing and clear without discrimination; the eye of knowledge, discerning and clear in each meaning; the divine eye, completely pure, appearing to those who have exhausted their habitual tendencies; the flesh eye, completely pure, appearing to those who are fit for samadhi; the bubble-like eye, commonly clear to those with bodies of habitual tendencies. The definition is that it is clear because it sees the meaning and is unobstructed. The characteristic is, in general, that it is free from obscurations. The example is like the essence of the sun." Thus it was said. From the Great All-Illuminating Bindu, the teaching on the meaning of the eyes, is the ninety-third chapter. Then, again, the Lord of Secrets asked: "Kye! Kye! Blessed One, All-Knowing, please speak the meaning of the four extremes that arise from the tantras, agamas, and instructions." Thus he asked. The Teacher replied: "Listen well! The essence, definition, and divisions of the four extremes, with
Chinese
这些是关于明点的例子。这些例子应该理解为如上所示。本体和分类包括四种状态和两种类型，即时间和解脱等。首先，时间的四种状态是：身体的终结完成之时；智慧的终结完成之时；业的终结导致伟大智慧的终结完成之时；以及对于圆满正等觉的佛陀，慈悲的能量耗尽之时。解脱的四种状态是：从一和异中解脱的明点和自生智慧。种姓之子，为什么呢？因为自生智慧本身就是明点，明点本身也显现为自生智慧，所以超越了一和异的表达。从一和异中解脱的是法身和虚空。种姓之子，为什么呢？因为这两者是不同的。自性清净的虚空，虽然具有四种颜色和形状的自性，以及四大元素的自性，但仍然没有脱离习气，因为其本体是无知和空性的。法身大明点，虽然在空性上与它们相同，但与它们不同。其确定的意义是从一和异中解脱。解脱的未解脱是心和智慧，解脱的基础是一样的。心显现为有分别，而智慧安住于无分别，因此，从能量的角度来看，它们是未解脱的。未解脱的解脱是明点和境，明点是觉知不灭，而境安住于无知空性，所以是未解脱的。解脱不是像具有不同法那样，而是安住于无二的空性中，超越了分别表达的明亮通透。因此，它是未解脱的解脱。如是说。在《明点普明大》中，解释四种状态的意义的章节，第四十四章节结束。然后，秘密的主尊又问道：唉！唉！世尊金刚持！请您讲述声音的意义。如是问道。导师开示说：我在所说的所有续部和教言中，声音如何显现，声音的本性是印度的“阿”（梵文：अ，梵文罗马拟音：a，汉语字面意思：阿）和藏文的“阿”，是成就者，是遣除他者和有益的因缘。已经揭示了总结为四种类型。声音的本性中“阿”的出现，是由比玛拉米扎在桑耶寺翻译成自生。
English
These are examples of bindus. These examples should be understood as shown above. The essence and classifications include four states and two types, namely time and liberation, etc. First, the four states of time are: the time when the end of the body is complete; the time when the end of wisdom is complete; the time when the end of karma leads to the completion of great wisdom; and the time when the energy of compassion is exhausted for the perfectly complete Buddha. The four states of liberation are: bindu and self-arisen wisdom that are liberated from one and other. Son of lineage, why is that? Because self-arisen wisdom itself is bindu, and bindu itself also appears as self-arisen wisdom, so it transcends the expression of one and other. What is liberated from one and other is Dharmakaya and space. Son of lineage, why is that? Because these two are different. The naturally pure space, although it has the nature of four colors and shapes, and the nature of the four elements, it is still not separated from habits, because its essence is ignorance and emptiness. The Dharmakaya great bindu, although it is the same as them in emptiness, is different from them. Its definite meaning is liberation from one and other. The unliberated of liberation are mind and wisdom, and the basis of liberation is the same. Mind appears with concepts, and wisdom abides in non-conceptuality, so from the perspective of energy, they are unliberated. The liberation of the unliberated is bindu and object, bindu is awareness that does not cease, and object abides in ignorance and emptiness, so it is unliberated. Liberation is not like having different dharmas, but abides in indivisible emptiness, the clear transparency that transcends separate expressions. Therefore, it is the liberation of the unliberated. Thus it was said. In the Great All-Illuminating Bindu, the chapter explaining the meaning of the four states, the forty-fourth chapter ends. Then, the Lord of Secrets again asked: Alas! Alas! Blessed Vajradhara! Please tell us the meaning of sound. Thus he asked. The Teacher said: In all the tantras and agamas I have spoken, how sounds appear, the nature of sound is the Indian "A" (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) and the Tibetan "A", which is the accomplisher, the cause of dispelling others and being beneficial. It has been revealed that it is summarized into four types. The appearance of "A" in the nature of sound was translated into self-arisen by Vimalamitra at Samye.
Chinese
在那个时候，考虑到藏语语音的本质是“འ་”（藏文）和“ཨ་”（藏文），因此将印度的“ཨ་”（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）在藏语中转换为“འ་”（藏文）是很常见的写法。语音的本质是“འ་”（藏文，藏语的）和“ཨ་”（藏文，印度的）。这两者是藏印两种语言语音的来源。那么，这是如何产生的呢？这两者并非独立产生。这两者不变异，所以是“ས”（藏文，sa）。在这两者之间，智慧不间断地自然显现，所以是“ཧ”（藏文，ha）。从那之中产生智慧，所以产生了“ཤ”（藏文，sha）。这两者都是阴性，并且如所显现的二身生起慈悲，所以是“ཀ”（藏文，ka）。不超出法界的自性，并且安住于自性之中，所以是“ཁ”（藏文，kha）。这两者没有间断，所以是“ག”（藏文，ga）。从这两者的无二性中显现一切，所以是“ང”（藏文，nga）。这两者是万物的来源，所以产生了“ཙ”（藏文，tsa）。无二地体验这两者，所以是“ཚ”（藏文，tsha）。那不间断的慈悲执持，并且这两者不离不合，是“ཛ”（藏文，dza）。“ཨ་”（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是觉性，所以是“ཏ”（藏文，ta）。安住于基础并达到终点，所以是“ཐ”（藏文，tha）。这两者的无二性是未被改变的所知，即“ད”（藏文，da）。显现为智慧，所以是“ཉ”（藏文，nya）。由于不理解而显现为心，所以是“ན”（藏文，na）。这两者的无二性是法身，所以是“པ”（藏文，pa）。方法无间断地显现，所以是“ཕ”（藏文，pha）。显现为事业身，所以是“བ”（藏文，ba）。这两者的慈悲，三身在基础上成就，所以是“ཡ”（藏文，ya）。不离慈悲，所以是“ར”（藏文，ra）。一切都从这两者散发和聚集，所以是“ལ”（藏文，la）。从这两者产生理解和不理解，即颠倒和不颠倒的“ཊ”（藏文，Ta）。因此，“འ་”（藏文，藏语的）和“ཨ་”（藏文，印度的）两者是语音的本质或语音的本性等等。 致力于成就这两者是：成就“ཨ་”（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和“འ་”（藏文）这两个字母的全部。成就“འ་”（藏文）使一切处远离戏论。这两者相互关联，是长久的，即成就永不间断。与“ཧ”（藏文，ha）相关联，所以是伟大的，即成就无需造作。字母自然重叠出现，所以是坚固的，即成就无生无灭。与“ཧ”（藏文，ha）和足下加字的字母以及自性相关联，是短的，即收摄。 “ཛ”（藏文，dza）是那的助缘。与“པ་ར་ཏ་ས་ར་”（藏文，梵文天城体：परतसर，梵文罗马拟音：paratassara，汉语字面意思：遍布精华）一起是扩展，所以是成就。 “ཕ”（藏文，pha）和“ཏ”（藏文，ta）是那的助缘。成就所有不共的颠倒。所有各自的自性是成就法界。就是这样。