Chinese
所有事物都认识到是安住于基位中的大自在自解脱，这被称为无勤自解脱的法界和智慧。各种显现作为道的法界和智慧是：所有显现为各种各样的现象，都是法性的游舞，无偏颇地显现，因此，各种现象无勤地解脱是：不仅仅是任运自成的部分，法界显现为如幻如梦的清净无偏颇的智慧，因此，认识到所有法都没有取舍、否定肯定和希求，这被称为任运自成认识方式的法界和智慧。大自在自解脱是远离作为的法界和智慧：轮回和涅槃没有成立，不住留，因此是无作的，唯一的，远离重新建立基础的法界，显现为远离边际的空性，超越见修行果的智慧，因此，认识到所有法都是乐和苦味平等，这被称为法性超越作为的法界和智慧。第五，补特伽罗修持的方法是：法界是基础，智慧是道，因此，中等根器的补特伽罗行者们通过努力而解脱是：法界是从无生空性的状态中，如鱼出水般，仅仅忆念其精华，就是天神的智慧，天神的生起次第。在身中明观是：遮止远离边际的分别念，成为胜者的身。又是，法界是因，果是智慧，因此，对于利根者来说，不依赖因果，就在当下，法界和智慧无二无别地认识而解脱。也就是说，法界和空明，智慧也不成立，无二无别地，没有执着，在离思绝念的大圆满状态中行走、睡眠、安住、停留，这就是遮止所有错乱的显现。第六，法界和智慧双运的方式是：法界和智慧二者次第双运，显现和空性二者，真谛无二无别双运，因此被称为没有取舍的双运。法界和智慧二者同时双运，自然本智是远离见解而证悟，这就是法耗尽而没有解脱，是同时的。第七，法界和智慧双运的见解是：也就是说，法界和智慧二者认识到没有差别，这就是无二味一的见解。法界和智慧没有来去而
English
All things are recognized as the great self-liberation that abides in the ground, which is called the sphere and wisdom of effortless self-liberation. The sphere and wisdom of various appearances as the path are: all phenomena that appear in various ways are the play of dharmata, appearing impartially, therefore, the effortless liberation of various phenomena is: not only a part of spontaneous accomplishment, the sphere manifests as illusory pure and impartial wisdom, therefore, recognizing that all dharmas have no acceptance or rejection, no negation or affirmation, and no desire, this is called the sphere and wisdom of the way of realizing spontaneous accomplishment. Great self-liberation is the sphere and wisdom that is free from action: samsara and nirvana are not established, and do not abide, therefore it is non-doing, unique, the sphere that is free from re-establishing a basis, manifesting as emptiness free from extremes, wisdom that transcends view, meditation, and action, therefore, recognizing that all dharmas are equal in pleasure and pain, this is called the sphere and wisdom of dharmata that transcends action. Fifth, the method of practice for individuals is: the sphere is the basis, and wisdom is the path, therefore, the liberation through effort by practitioners of medium capacity is: the sphere is from the state of unborn emptiness, like a fish out of water, merely remembering its essence, is the wisdom of the deity, the generation stage of the deity. Visualizing clearly in the body is: averting the thoughts that are free from extremes, becoming the body of the Victorious One. Also, the sphere is the cause, and the result is wisdom, therefore, for sharp-witted individuals, without relying on cause and effect, in this very moment, liberation is attained by recognizing the sphere and wisdom as inseparable. That is to say, the sphere and clear emptiness, wisdom is also not established, inseparably, without attachment, walking, sleeping, sitting, and staying in the state of great perfection that is free from thought, this is averting all confused appearances. Sixth, the way of uniting the sphere and wisdom is: the sphere and wisdom are united gradually, appearance and emptiness are united in truth, inseparably, therefore it is called the union without acceptance or rejection. The sphere and wisdom are united simultaneously, the natural innate wisdom is realized as being free from views, this is the exhaustion of dharmas without liberation, it is simultaneous. Seventh, the view of uniting the sphere and wisdom is: that is to say, the sphere and wisdom are recognized as being without difference, this is the view of non-duality and equal taste. The sphere and wisdom have no coming and going, and
Chinese
认识到，这是不被其他事物所改变的见解。理解和认识到，法界和智慧二者没有局限和偏袒，这被称为原始存在的见解。仅仅用词语来表达法界和智慧二者，而没有真正理解，因为一个不依赖于另一个，所以在任何比喻和参照物中都无法成立的认识，这被称为无参照物的见解。法界第八，以及理解法界和智慧二者的结果和见解是：上等根器者今生即可成佛；中等根器者在中阴阶段成佛；下等根器者也必定经过转世，在三世之内成佛。法界和智慧二者合摄的明灯，由教师贝玛拉莫扎所著，完毕。愿与具缘的心之子相遇！རྒྱ་རྒྱ་རྒྱ༔ ཁཾ྄ཐྭ༔྅྅྅ 顶礼吉祥金刚持！这部总摄印契的明灯，通过两个方面来阐述：确定印契，以及清晰地阐释大印契。第一部分有四个方面：即根本誓言印契、比喻事业印契、道法印契和结果大印契。其中，根本誓言印契的体性是：戒除一切不善。定义是：以誓言来象征所有圣者的意义和传承，是为誓言印契。誓言印契的自性是：不违背法性的意义。特征是与灌顶相关联。去处是道法印契。事业印契的体性是：行为不间断的事业。定义是：依靠事业印契，证悟俱生智而成就佛果。自性是：在印契的所依上，生起俱生智。特征是：因为是不依赖于他者的法。去处是：誓言印契。道法印契的体性是：远离一切戏论的边际。定义是：身语是法，故为道法印契。自性是：见、修、行。特征是：远离一切增益和损减。去处是大印契。大印契的体性是：法性深奥的意义难以被他人衡量。定义是：因为比三个印契更为殊胜，所以称为大。
English
Understanding is the view that cannot be changed by anything else. Understanding and realizing that the two, the expanse and wisdom, are without limitation or bias is called the view of being primordially present. Merely expressing the two, the expanse and wisdom, with words, without truly understanding, because one does not rely on the other, so the realization that cannot be established in any example or reference point is called the view of being free from reference points. The result and view of understanding the eighth expanse and the two wisdoms are: those of superior faculties will attain Buddhahood in this very life; those of intermediate faculties will attain Buddhahood in the bardo; and even those of inferior faculties will definitely attain Buddhahood within three lifetimes through rebirths. The lamp that combines the two, the expanse and wisdom, composed by the teacher Vimalamitra, is complete. May it meet with a fortunate heart-son! རྒྱ་རྒྱ་རྒྱ༔ ཁཾ྄ཐྭ༔྅྅྅ Homage to glorious Vajradhara! This lamp of condensed mudras is taught through two meanings: establishing the mudras, and clearly explaining the great mudra. The first has four parts: the root samaya mudra, the example karma mudra, the path dharma mudra, and the result mahamudra. Among these, the essence of the root samaya mudra is: to abandon all non-virtue. The definition is: because the meaning of all the holy lineages is symbolized by vows, it is the samaya mudra. The nature of the samaya mudra is: not deviating from the meaning of dharmata. The characteristic is that it is related to empowerment. The place to go is the dharma mudra. The essence of the karma mudra is: the activity of unceasing action. The definition is: relying on the karma mudra, one realizes the coemergent wisdom and attains Buddhahood. The nature is: on the basis of the mudra, the coemergent wisdom arises. The characteristic is: because it is a dharma that does not depend on others. The place to go is: the samaya mudra. The essence of the dharma mudra is: being free from all extremes of elaboration. The definition is: because body and speech are dharma, it is the dharma mudra. The nature is: view, meditation, and conduct. The characteristic is: being free from all imputation and denigration. The place to go is the mahamudra. The essence of the mahamudra is: the profound meaning of dharmata is difficult for others to fathom. The definition is: because it is more special than the three mudras, it is called great.
Chinese
大手印的自性是，超离心识。体性是不作意。行境是，本来的大手印本身。清楚地分开并显示大手印本身是：首先，显示大手印的分类有三种：名相大手印，非名相大手印，以及离戏本初大手印。其中，名相是：修法次第，阿玛那斯，大手印宝藏，心要次第，道次第等等。非名相的超离心识大手印是：俱生本初无二的智慧，周遍一切有情，无所不遍的意义本身。离戏大手印是：超离一切言词、文字、思维和分别的边际。大手印的本体是：不变，恒时，无有来去，非色法，周遍一切。大手印的词义是：手印是执持之义，因为不执著于认识离戏俱生智慧并印持，所以是离戏离喜印持，不超出超离心识本体之大的意义，所以从诸乘中超胜，因此称为大，因为在其之上没有其他。从其外道乘开始，直到无上续部的乘，次第增胜。其行持是大手印。又因为没有舍取、破立，所以是大。修习是不作意，所以是大。见解是依靠本初无为的表诠而顿悟，所以是大。因此称为大手印。而且，如果与忆念、无忆念、无生、超离心识四者结合，首先解释忆念忆念。谁忆念呢？具足善缘的瑜伽士。如何忆念呢？忆念本初俱生智慧本身。以何种方式忆念呢？以自性无所缘的空性之方式忆念。如何忆念呢？不作意大手印而忆念。忆念的行境是什么呢？就是无忆念本身。因此，识的变动本身安住于俱生智慧中，上一次的忆念消失。
English
The nature of Mahamudra is beyond mind. Its characteristic is non-mentation. Its sphere of activity is the very original Mahamudra itself. To clearly distinguish and show the Mahamudra itself is: First, there are three divisions of Mahamudra: nominal Mahamudra, non-nominal Mahamudra, and the Mahamudra of original purity, free from elaboration. Among these, the nominal ones are: the practice cycles, Amanase, the treasury of Mahamudra, the essential cycles, the path cycles, and so on. The non-nominal Mahamudra that transcends the mind is: the very meaning of the co-emergent, original, non-dual wisdom that pervades all sentient beings without exception. The Mahamudra free from elaboration is: that which transcends all limits of words, letters, thoughts, and discriminations. The essence of Mahamudra is: unchanging, timeless, without coming and going, non-physical, and all-pervading. The definitive meaning of Mahamudra is: Mudra means to hold, because there is no attachment to recognizing and sealing the co-emergent wisdom free from elaboration, it is sealing free from elaboration and joy. Because it does not go beyond the meaning of the great essence of the mind, it is superior to all vehicles, therefore it is called great, because there is nothing above it. From the outer vehicles onwards, up to the vehicle of the unsurpassed tantra, it gradually increases. Its practice is Mahamudra. Also, it is great because there is no abandonment or adoption, no negation or affirmation. Meditation is great because there is no mental fabrication. The view is great because it is realized all at once by relying on the symbol of the original, unconditioned. Therefore, it is called Mahamudra. Moreover, if it is combined with the four: mindfulness, non-mindfulness, unborn, and beyond mind, first, mindfulness of mindfulness is explained. Who remembers? The yogi who possesses good fortune. What is remembered? The very original co-emergent wisdom itself is remembered. How is it remembered? It is remembered in the manner of emptiness, without inherent existence or object of focus. How is it remembered? It is remembered without mentally fabricating Mahamudra. What is the sphere of activity of mindfulness? It is non-mindfulness itself. Therefore, the very transformation of consciousness abides in co-emergent wisdom, and the previous mindfulness disappears.
Chinese
被称为无忆。再说无忆，于何者无忆呢？即于大手印本身无忆。何者无忆呢？自性上无忆。如何无忆呢？如天空中的云彩消散般无忆。因何无忆呢？因安住于无生之法性而无忆。何者无生呢？菩提心无生。如何无生呢？俱生智无生。因何无生呢？因融入超离心识之法中而无生。如是宣说一切超离心识。证悟自解脱称为超离心识，何者超离呢？超离于无生。于何处超离呢？于本初大手印之自性中超离。以何者超离呢？以超离心识而超离。如何超离呢？如殊胜士夫超越般超离。因何超离呢？因见大手印之义而超离。如是对于证悟大手印之人，听闻法、讲说、禅修、诵读等皆不需，彼等一切之义，皆是本初大手印等，所有未脱离自性而以譬喻指示之法皆应舍弃。如是远离中阴，其本身即是大手印，除此之外，别无其他可寻。如是以口诀之譬喻，俱生之忆念与本初法性之义相遇，如是相遇，则先前之忆念显现止息，故为无忆。如是证悟譬喻之义为无生，故为无生。譬喻之义，远离二取心识，故为超离心识。又与手印结合，以忆念安住于譬喻，故为业之手印。以譬喻止息显现之超离心识，不离于彼，故为誓言之手印。如是证悟譬喻之义为无生，彼即是法性，故为法之手印。如是远离譬喻之义二者，彼无处可离于超离心识，故为大手印。又与四喜结合，以忆念体验法性之味为喜，于无忆中味为一体为胜喜，于无生之自性中证悟为俱生喜，超离心识广大，远离戏论为离喜。又与四刹那结合，忆念