Chinese
获得不依赖于他人的自信，就不会对三宝的功德产生敬畏；由于领悟到涅槃不在别处，而在于觉性之中，就不会希求通过迁识、修行、成熟和证悟来获得佛果，这是两种向上的自信。即使听到恶趣的痛苦和寿命等，也因为领悟到显现和存在是纯净的，所以没有恐惧和担忧的自信；领悟到没有漂泊者（轮回主体）的自信；以及由于其原因——业和烦恼的根本未成立，所以不会担心堕入轮回的两种向下的自信，总共是四种自信。如《广大》中所说：自信有向上向下，二二共四种，标志、程度和多种名称，无不包含于此。三宝功德等等，丝毫不会产生敬畏，因为本来觉性即是佛，我无需再次解脱，因为自己是佛，所以获得了大自信，因为领悟了那个意义，为何还要期望从别处获得涅槃呢？这是坚定了殊胜的大自信。即使听到地狱等六道的痛苦感受方式，因为远离了无谬的痛苦，所以是没有恐惧的自信之法。因为没有在轮回中漂泊者，为何会担心堕入轮回呢？这是没有堕落者的自信之法。以不变的见解的四大自信，也掌握了不可逆转的智慧之量。如是说。在《虚空光明》中说：掌握了无分别智慧之量，融合为向上向下的四大自信。首先是两种向上的自信：三宝的功德不可思议，即使获得无数，也不会生起欢喜和敬畏。对于所有的向上之佛，没有期望，这是自性觉悟的自信。对于向下的六道众生，即使见到痛苦也没有恐惧，这是觉性没有错乱的自信。对于向下的三个恶趣，不会担心堕落，因为行者未成立，是自生的。如是说。第三，以三种获得的钉橛：在《遗教》中说：对于生、灭和风息心，谁获得了自主，就获得了佛陀意趣的暖相。因此，前两种已经在之前法性穷尽的解脱中讲述过了，所以在此用教证来清楚地讲述：在《广大》中说：第三，以三种获得，有漏蕴会自然消散，对生本身获得了自主，蕴的显现。
English
Having gained the confidence of not relying on others, there will be no reverence for the qualities of the Three Jewels; because realizing that nirvana is not elsewhere but within awareness, there will be no hope of attaining Buddhahood through transference, practice, maturation, and realization, these are the two upward confidences. Even hearing of the suffering and lifespans of the lower realms, because realizing that appearance and existence are pure, there is the confidence of no fear or worry; the confidence of realizing that there is no wanderer (the subject of samsara); and because the root of its cause—karma and afflictions—is not established, there are the two downward confidences of not fearing falling into samsara, totaling four confidences. As it says in the 'Extensive': Confidence is upward and downward, two and two, four in total, signs, measures, and many names, are all included here. The qualities of the Three Jewels, etc., not even a speck of reverence will arise, because awareness is originally Buddha, I have no need to be liberated again, because I am Buddha, therefore I have attained great confidence, because I have realized that meaning, why would I expect to obtain nirvana from elsewhere? This is settling on the supreme great confidence. Even hearing of the ways of experiencing suffering in the six realms, such as hell, because of being free from unerring suffering, it is the Dharma of confidence without fear. Because there is no wanderer in samsara, why would there be fear of falling into samsara? This is the Dharma of confidence without a faller. With the four great confidences of unchanging view, one also holds the measure of irreversible wisdom. Thus it is said. In 'Vast Clarity' it says: Holding the measure of non-conceptual wisdom, merging into the four great confidences of upward and downward. First are the two upward confidences: the qualities of the Three Jewels are inconceivable, even if countless are attained, joy and reverence will not arise. For all the Buddhas above, there is no expectation, this is the confidence of self-awareness. For the six kinds of beings below, even seeing suffering there is no fear, this is the confidence of awareness without delusion. For the three lower realms below, there is no fear of falling, because the agent is not established, it is self-born. Thus it is said. Third, driving the stake of the three attainments: In the 'Last Testament' it says: For birth, destruction, and wind-mind, whoever obtains autonomy, obtains the warmth of the Buddha's intention. Therefore, the first two have already been explained in the previous liberation of the exhaustion of phenomena, so here it is clearly explained with scripture: In the 'Extensive' it says: Third, with the three attainments, the contaminated aggregates will naturally dissolve, autonomy is obtained over birth itself, the appearance of the aggregates.