Chinese
四种确定是：确定智慧没有取舍，确定慈悲没有偏袒，确定五大是佛陀本身，以及确定无因无缘的心没有对治。 三种解释种姓的方式是：非心所生的佛陀，非因所生的果，以及非经文所生的口诀。这三者不适合下等根器，但与大圆满的口诀相符且合理。 关于次第和手印的口诀，有二十七种次第，如法性的次第，自性安住的次第，以及离于寻觅的次第等。如其中所说：“无论显现的诸法如何，从一开始就不是造作的，安住在法性之中，这被称为法性的次第。”等等。 二十五种手印是：超越相的境界的手印，方便与智慧无二的手印，以及法界与智慧无二的手印等。如其中所说：“不住于相的境界，是大智慧的手印。方便与智慧无二，是大智慧的手印。”等等。 在那条道路的口诀中，四种瑜伽中的每一种都分为关于心、法、智慧和自性的四种口诀，因此据说有十六种。其中，甚深瑜伽是：应计算为四种。一切佛陀和六道众生的心续，是不造作之心的本性。一切显现、存在、器界和情界，是不造作之法的本性。三时的运行是确定的，是不被遮蔽的智慧的本性。一切都圆满具足，是自性的本性。 普贤瑜伽是：应计算为四种。如何认识法界，那是心的本性。法界本身没有任何造作，那是法的本性。法界和智慧是清晰的，那是智慧的本性。法界和智慧是无二的，那是自性的本性。 大瑜伽的本性也应了解为四种。字母吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等等，从中生起一切，是心的
English
The four certainties are: certainty that wisdom has no acceptance or rejection, certainty that compassion is without bias, certainty that the five elements are the Buddha himself, and certainty that the mind free from cause and condition has no antidote. The three ways of explaining lineage are: the Buddha not born from mind, the fruit not born from cause, and the instructions not born from scripture. These three are not suitable for inferior minds, but are compatible and reasonable with the instructions of Dzogchen. Regarding the instructions on stages and mudras, there are twenty-seven stages, such as the stage of dharmata, the stage of naturally abiding, and the stage of being free from searching, etc. As it says therein, "However all phenomena appear, since they are not fabricated from the beginning, residing in dharmata, this is taught as the stage of dharmata," and so on. The twenty-five mudras are: the mudra that transcends the realm of signs, the mudra of non-duality of skillful means and wisdom, and the mudra of non-duality of space and wisdom, etc. As it says therein, "Not abiding in the realm of signs, is the mudra of great wisdom. Non-duality of skillful means and wisdom, is the mudra of great wisdom," and so on. In the instructions on the path, each of the four yogas is divided into four instructions on mind, dharma, wisdom, and essence, thus it is said to be sixteen types. Among them, the exceedingly profound yoga is: to be counted as four types. The mind-streams of all Buddhas and six types of beings, is the very nature of the unconditioned mind. All appearances, existence, containers and contents, is the very nature of the unconditioned dharma. The movement of the three times is certain, is the very nature of unobscured wisdom. All is completely perfect, is the very nature of essence. The all-pervading yoga is: to be counted as four types. How to realize the dharmadhatu, that is the very nature of mind. The dharmadhatu itself is without any fabrication, that is the very nature of dharma. The dharmadhatu and wisdom are clear, that is the very nature of wisdom. The dharmadhatu and wisdom are non-dual, that is the very nature of essence. The very nature of the great yoga should also be understood as four types. The letter Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) and so on, from which all arises, is the
Chinese
说是那个本身。 蕴、生处、名色境， 显现而无自性， 本来法性即是那个本身。 如是不蔽障而明朗， 是智慧的那个本身。 成就大自在， 是体性的那个本身。 菩萨瑜伽的那个本身也， 应当数作四种。 何者从禅定誓句处， 誓句于意中安住， 说是心的那个本身。 禅定无贪执， 说是法的那个本身。 种姓与颜色各自明了， 是智慧的那个本身。 四种姓四大手印， 是体性的那个本身。 那个本身十六种相， 当知是道的教证。 如是说。四法组第二是：菩提心之口诀和，无合之口诀和，三时定解口诀和，大教证源之口诀四者中，第一者是：开显一切法之生处心要菩提心性，已超离能取所取戏论之相，故已远离一切取舍。第二者是：开显一切法从菩提心之自性，无有成立二法者，故无有方便与智慧，界与智慧，境与有境，因与果等二合。第三者是：开显心性无有生灭，于无为之自性，无有三时之差别。第四者是：开显心性大圆满已定解一切法，当从彼续部中了知。 第六是：为了对如上所说之菩提心之体性，无有增益损减，如实不误地定解彼义，生起确信而显现，对于十种自性无有勤作与可成办而弃舍之口诀是，彼经中说：心之自性是这样，显现为十种大教证，大圆满甚深瑜伽之，见解是无有可修，誓句是无有可守护，事业是无有可寻觅，智慧是无有遮障，地是无有可修习，道是无有可行走，细微是远离能取所取，续部之自性是相关联
English
It is said to be that very one. Aggregates, arising places, objects of consciousness, Appear but are without inherent existence, Primordially, the nature of reality is that very one. Thus, unobscured and clear, It is the very essence of pure awareness. Being established as the great self, It is the very essence of entities. The yoga of a Bodhisattva is also To be enumerated as four aspects. Whatever samadhi remains in vows, Whatever vows remain in the mind, Is said to be the very essence of mind. Samadhi without attachment Is said to be the very essence of dharma. Distinctly clear are the lineages and colors, It is the very essence of pure awareness. The four lineages are the four great mudras, It is the very essence of entities. These sixteen aspects of thatness Should be understood as the scriptural authority of the path. Thus it is said. The second set of four are: Instructions on the mind of enlightenment, instructions on non-combination, instructions on the definitive meaning of the three times, and four instructions on the source of great scriptures. The first is: The very nature of the mind of enlightenment, the essence and source of all phenomena, is beyond all characteristics of grasping and fixation, and thus it is taught to be free from all acceptance and rejection. The second is: Since all phenomena are established as the nature of the mind of enlightenment, there is nothing that is established as two dharmas, therefore there is no combination of means and wisdom, realm and wisdom, object and subject, cause and effect, and so on. The third is: It is taught that the very nature of the mind is without arising or ceasing, and in the unconditioned nature, there is no distinction of the three times. The fourth is: It is taught that the very nature of the mind is the Great Perfection, which establishes all phenomena, and it should be understood in detail from that tantra. The sixth is: In order to show that one has faith and directly perceives the meaning of the nature of the mind of enlightenment as described above, without error, free from exaggeration and denigration, the instruction on how to abandon the ten natures without effort or accomplishment is as follows: It says in that very text: The nature of the mind is like this, it appears as ten kinds of great scriptures, the view of the Great Perfection, the most profound yoga, is without meditation, the samaya is without keeping, the activity is without searching, the wisdom is without obscuration, the ground is without cultivation, the path is without traversing, the subtle is free from grasping and fixation, the nature of the tantra is interconnected.
Chinese
那。如降伏于法性之上，以口诀反复吟诵。大圆满甚深瑜伽之，自性十者即是如此。如是宣说，如是信解，以显示十种决定之教证，从而显示无取舍、勤作之事业之义，为了对彼生起深信之定解，故于八品决定宣说之经中，宣说无有之口诀八种，与决定五种及未决定三种，共为二组八事。其中，无有之口诀八种为：如是，于心无生灭，于义无修持，于行无取舍，于道无趋入，于相无可数，于心无自性，于法性无所表，于诽谤无所立，此为八者。如是宣说彼等之因由。第二组八事中，有决定五种与未决定三种，共为八者。决定五种为：又如是，决定于时无差别，决定供养上师平等，决定供养无回向，决定难易无所表，决定乐与苦为同因。如是说。未决定三种为：如是，法之自性未决定，心之自性未决定，智慧之自性未决定，此为三者。如是宣说，详细内容可于彼续中查阅。第七，如是，一切法之实相，于法性菩提心上，因果取舍皆不可得，故于彼上行进之乘无有分别而成立，然调伏之有情众生，各自如何见法性之义，如是依真实语宣说乘之九句，乃是诸法之精髓，于唯一菩提心上，以各自之智慧所见之方式，如九境生起一般，瑜伽士各自如何所见之义，以言说之真实语宣说九句，彼一切义皆是从心性大圆满之加持中生起，如是于九品乘建立经中宣说。彼经中云： 嗟！集会之大众，谛听！ 法性自性即是心性， 心性自性即是大圆满， 大圆满法性生
English
Na. Like subduing on the nature of reality, repeatedly reciting with oral instructions. The ten natures of the profound yoga of Dzogchen are thus. As it is said, believing and understanding like this, showing the ten definitive teachings, thereby showing the meaning of no acceptance or rejection, no diligent action. In order to generate deep conviction in that, in the sutra of eight chapters of determination, it is taught that there are eight kinds of non-existent oral instructions, and five kinds of certainties and three kinds of uncertainties, making two sets of eight things. Among them, the eight non-existent oral instructions are: Thus, in the mind there is no birth or death, in meaning there is no meditation, in conduct there is no acceptance or rejection, on the path there is no progression, in appearance there is no counting, in the mind there is no essence, in the nature of reality there is no representation, in slander there is nothing to establish, these are the eight. Thus, the reasons for these are explained. In the second set of eight things, there are five certainties and three uncertainties, making eight in total. The five certainties are: Also, from that, what are the five certainties? It is certain that there is no difference in time. It is certain that offering to the lama is equal. It is certain that offerings are not dedicated. It is certain that difficulty and ease are not represented. It is certain that happiness and suffering have a common cause. Thus it says. The three uncertainties are: From that, the nature of Dharma is uncertain, the nature of mind is uncertain, the nature of wisdom is uncertain, these are the three. Thus it is said, and for detailed information, one should look in that very tantra. Seventh, thus, the reality of all phenomena, on the nature of reality, the mind of enlightenment, cause and effect, acceptance and rejection are all unobtainable, therefore the vehicle that proceeds upon it is established without differentiation, but sentient beings to be tamed, each one how they see the meaning of the nature of reality, thus with truthful words, speaking the nine sentences of the vehicle, is the essence of all phenomena, on the single mind of enlightenment, in the way that each one's wisdom sees, like the arising of nine objects, each yogi how they see the meaning, with the truthful words of expression, speaking the nine sentences, all those meanings arise from the blessing of the mind itself, the Great Perfection, thus it is said in the Sutra of Establishing the Nine Vehicles. In that very sutra it says: Alas! Great assembly, listen now! The nature of reality is the nature of mind, The nature of mind is the Great Perfection, The Great Perfection, the nature of reality, birth
Chinese
从无中，为了生起化现的奇迹。 报身和化身， 三八九子各种化现。 称为词和字母九种， 阐述了九种乘。 那又是哪些呢？ 声闻、缘觉、大乘三者， 被阐述为化身的语。 克里亚瑜伽外三部， 被称为报身的教法。 生起、圆满、大圆满三者， 被阐述为法身的语。 三身九乘， 祈请大圆满的加持。 如是说。 第八，虽然做了各种区分，但实际上，普作菩提心，遍及轮涅的大，自生智慧，我，轮回和涅槃的一切法，无余地聚集和圆满，因此，菩提心的自性，本自解脱，超离思议的意义，远离改造、取舍，如实地了知此，一切法皆为自生大智慧的体性，从本以来显现成佛之理也将会了知，因此要知道此甚为重要，如是说。 如是，在《十品圆满经》中说： 如何显现的诸法， 为了圆满于菩提心。 要知道此菩提心。 了知此菩提心， 一切法知晓圆满于自身。 从自身生起的诸法， 知晓为自生智慧心。 在此自生菩提心中， 没有非此之法， 无有非心之法。 如是说。 又，在此，一切法圆满于普作菩提心，所说之义，即是普贤原始怙主的意，自生智慧，在其他刹土没有，而现在众生各自的相续中，心的法性，觉性，如来藏，离戏，自生智慧，明澈周遍如虚空般的自性中安住的此，与三身一切诸佛的意，自生智慧，从本以来无别一体的体性中安住，并且在此之中，轮涅的诸法也皆为不作意，大平等性的体性中圆满，如是阐述。 即彼经中说，一切法菩提