Chinese
由于一切法都包含且无所不容，因此也被称为大乐广大的明点。在果的界中说：于此无有偏袒、破立、取舍，一切本即菩提心大乐，断除有无、是非之妄念戏论，乃是大乐广大的明点。如是。这些也与智慧的明点相结合。本来普贤王如来的明点与果相结合而宣说，那果的分类为：法身无有造作寻觅，报身完全圆满，化身周遍一切，共有三种。其中，首先法身也有三种，即以三身慈悲的形象如何显现之理，以及其本身是自性，并非从他处所生之理，以及远离舍取、造作，无法在道上行进之理。这三种依次以最初的八句，然后四句，最后也以四句来阐述。第二，报身完全圆满，阐述了佛陀从自身产生，以及自性菩提心是三时诸佛的生处，以及自性平等性若以分别念观察则无法成就，以及贪图安乐则会误入歧途，这四种情况分别与四句一组的四组偈颂相对应。第三，化身周遍一切，也阐述了三时本来就是一体法身，以及安住于自性大乐之理，以及化身如幻显现之理，以及慈悲方便的游舞。这四种情况中，前三种依次与三句、一句和四句相对应。第四，慈悲方便的游舞也分为：希望、愿望、真实义的慈悲，以及自性远离增损，以及对甚深法产生分别念则会误入歧途，以及阐述三时唯是名言的慈悲这四种，分别与四句一组的四组偈颂即十六句相对应而宣说。在《难解释》中说：果有三种，法身无有造作寻觅，报身完全圆满，化身周遍一切。其中，法身有三种，三身慈悲之形象，非从自生乃从他生，离作无有可行之路，八和
English
Since all dharmas are contained and nothing is excluded, it is also called the Great Bliss Vast Bindu. In the realm of the Fruit, it is said: In this, there is no partiality, refutation, acceptance, or rejection. All is primordially Bodhicitta, great bliss. Cutting off the proliferation of thoughts of existence, non-existence, is, and is not, it is the Great Bliss Vast Bindu. Thus it is. These are also combined with the Bindu of Wisdom. The Bindu of Samantabhadra is spoken of in conjunction with the Fruit, and the divisions of that Fruit are: Dharmakaya, free from action and seeking; Sambhogakaya, completely perfect; Nirmanakaya, pervading all. There are three. Among these, first, the Dharmakaya also has three aspects: how it appears as the form of the three kayas of compassion; that it is its own nature and does not arise from another; and that it is free from abandoning and taking, and cannot be traversed on the path. These three are explained in sequence by the first eight lines, then four lines, and finally also by four lines. Second, the Sambhogakaya, completely perfect, explains that the Buddha arises from himself, that the nature of Bodhicitta is the source of the Buddhas of the three times, that the nature of equality cannot be achieved by looking at it with partiality, and that desiring happiness leads to straying. These four are applied sequentially to four sets of four lines each. Third, the Nirmanakaya, pervading all, also explains that the three times are primordially one Dharmakaya, how it abides in the nature of great bliss, how the Nirmanakaya appears like an illusion, and the play of compassion and skillful means. Among these four, the first three are applied sequentially to three lines, one line, and four lines. Fourth, the play of compassion and skillful means is also divided into: compassion of hope, aspiration, and definitive meaning; the nature being free from exaggeration and denigration; that conceptualization of the profound dharma leads to straying; and the compassion that explains that the three times are merely nominal. These four are spoken of in sequence with four sets of four lines each, that is, sixteen lines. In the "Difficult Explanation," it says: The Fruit is explained in three ways: Dharmakaya, free from action and seeking; Sambhogakaya, completely perfect; Nirmanakaya, pervading all. Among these, the Dharmakaya is explained in three ways: the form of the three kayas of compassion, not arising from oneself but arising from another, free from action and without a path to traverse, eight and
Chinese
从四个和四个中解脱。宣说为完全圆满的四个。从佛自身生起，三世诸佛的生处，平等性不以任何方式成就，如果想要安乐，那就是歧途。四个一组，依次结合四个。显示为普遍周遍的四个。三毒从原始即是法身，自性安住是安乐身，化身如幻显现，是慈悲方便的游舞。三和一和四，与十六结合而宣说。其中宣说为四种慈悲，希望、祈愿、真实义慈悲，法性离增损，对甚深法生起分别念是歧途。三时即是同义词。四个一组结合四个而宣说。如是。第四，此乃众生三门所显现之相，不依赖取舍勤作，本来三身无别，诸佛普贤王如来的三密以不变之手印印持，安住于平等一味之义。如何呢？众生的行住等行为，无论显现善恶，其心髓菩提的界限，刹那也不曾超越，因此不动摇，这是诸佛普贤王如来的身之教令印记所印持。无论生起能取所取烦恼的分别念，在显现生起之时，本来未曾生起，因此菩提心髓刹那也不动摇，本来安住于自明智慧的体性中，这是心之自生智慧手印不可超越的自性。龙钦饶绛巴尊者说：从无生中生起种种，生起之时即未生，成为相状的微尘许也没有。从动摇之时即未动摇，无论如何也不变不迁，是金刚藏自有的力量。如是。因此，如果去往珍宝金洲，所见一切都变成黄金一样，无论显现什么，出现什么，一切都是自生智慧的自性，除此之外没有其他智慧可寻，因此不取舍，这就是实相本身之义。在实相的体性中，没有法与补特伽罗的二种我成立，并且从智慧本身中，没有任何应舍弃的不清净法，因此不舍弃。
English
Liberated from four and four. Explaining as four completely perfect. Arising from the Buddha himself, the source of the Buddhas of the three times, equality does not achieve in any way, if you want happiness, that is a wrong path. Four groups, sequentially combined with four. Shown as four that pervade all. The three poisons are from the beginning the Dharmakaya, naturally abiding is the Bliss Body, the Nirmanakaya appears like an illusion, it is the play of compassion and skillful means. Three and one and four, combined with sixteen and explained. Therein, explained as four kinds of compassion, hope, aspiration, true meaning compassion, the nature of reality is free from addition and subtraction, to generate conceptual thoughts about the profound Dharma is a wrong path. The three times are synonymous. Four groups combined with four and explained. Thus. Fourth, this appearance in the three doors of sentient beings, without relying on acceptance and rejection, effort and accomplishment, is inherently inseparable from the three kayas, the three secrets of all Buddhas, Samantabhadra, sealed with the unchanging mudra, showing the meaning of abiding in equality. How is it? The actions of sentient beings, such as going and staying, no matter how good or bad they appear, their essence, the realm of Bodhi, is never exceeded even for a moment, therefore it is unshakable, this is sealed by the command seal of the body of all Buddhas, Samantabhadra. No matter how the conceptual thoughts of grasping and clinging, afflictions arise, at the time of appearing to arise, they have never arisen from the beginning, therefore the essence of Bodhicitta does not move even for a moment, it inherently abides in the nature of self-luminous wisdom, this is the nature of the self-arisen wisdom mudra of the mind that cannot be surpassed. Longchen Rabjampa said: From the unborn, various things arise, from the moment of arising, they are unborn, there is not even a speck of dust that has become a sign. From the moment of moving, it is unmoved, it does not change or move in any way, it is the power of the Vajra essence itself. Thus. Therefore, if one goes to the precious Golden Island, everything that appears is like gold, whatever appears, whatever arises, everything is the nature of self-arisen wisdom, there is no other wisdom to seek, therefore not taking or rejecting, this is the meaning of the reality itself. In the nature of reality, there is no establishment of the two selves of Dharma and person, and from wisdom itself, there is no impure Dharma to be abandoned, therefore not abandoning.
Chinese
从《宝藏幻钥》中说：在珍宝的黄金洲，因为一切皆由黄金所成，所以没有可以抛弃的。在大圆满的法性中，因为没有任何需要断除的，所以没有可以抛弃的。在无所执着的见解中，没有可以取舍的，因此没有取舍。如是说。总之，与一切取舍分离的甚深实相，即使试图用语言表达“就是这样”，也无法企及，因此安住于离言平等性，这正是究竟意义上的不可言说之语的自性。十部经中说：身与智慧的显现，菩提心如事物般不动摇，无有能取与所取，是法身印。禅定不动摇，是自生智慧，法性不取相，是无我，心也无所舍弃。不摇不动，不取不舍，不可言说，是离言平等性。如是说。因此，一切法从一开始就安住于本初佛普贤王如来的身语意的自性大本体之中。总的来说，无论是显现为轮涅二元，还是具体而言，众生所积累的各种善恶业，以及因这些善恶业的支配而生于轮回高低之处，感受各种苦乐，实际上，六道众生都在轮回，各自享受着业果的苦乐，这一切都源于大本体菩提心的力量，实际上并未成立。因为菩提心没有任何戏论的相状可以成立，所以无论男女、高低、苦乐、善恶等等，都没有这样的特征。因此，观见轮涅平等的诸佛之总尊，大遍照金刚曾开示说：菩提心的自性是大本体，无论是佛、众生、天界还是恶道，无论因何业、生于何处，六道轮回，行持六业，都必定是从自性菩提心中产生的。一切之精华菩提心啊！
English
From the 'Treasury of the Magical Key': In the golden continent of jewels, because everything is made of gold, there is nothing that can be discarded. In the nature of Dzogchen, because there is nothing to abandon, there is nothing that can be discarded. In the view without grasping, there is nothing to be taken, therefore there is no taking or discarding. Thus it is said. In short, that profound reality that is free from all taking and discarding, even if one tries to express it in words as 'it is like this,' one cannot reach it, therefore abiding in the equality beyond words is the very nature of the definitive, inexpressible speech. In the Ten Sutras it is said: The manifestation of body and wisdom, the Bodhicitta does not waver like a thing, without grasping and grasper, is the Dharmakaya seal. Samadhi is unmoving, it is self-born wisdom, the nature of reality does not take characteristics, it is selfless, and the mind also does not abandon anything. Not wavering, not moving, not taking, not abandoning, it is inexpressible, the equality beyond words. Thus it is said. Therefore, all phenomena from the beginning abide in the great essence of the nature of the body, speech, and mind of the primordial Buddha Samantabhadra. In general, whatever appears as samsara and nirvana, and in particular, whatever various good and bad karmas sentient beings accumulate, and by the power of those good and bad karmas, being born in any of the higher or lower realms of samsara and experiencing various pleasures and sufferings, in reality, all the six realms revolve, and all the various pleasures and sufferings of the fruits of their respective karmas that they seem to enjoy, all arise and originate from the power of the great essence, the Bodhicitta, and are not established in reality. Because there is no elaboration of characteristics that can be established in this Bodhicitta, therefore, whether male or female, high or low, pleasure or pain, good or bad, and so on, there is no such characteristic. Therefore, the great universal lord of all the Buddhas who sees the equality of samsara and nirvana, Kunjed Gyalpo, has declared: The nature of Bodhicitta is the great essence, whether Buddha, sentient being, heaven, or hell, whatever karma, born in whatever place, revolving in the six realms, practicing the six karmas, is certainly born from the essence, the Bodhicitta. The essence of all, this Bodhicitta!
Chinese
这（是）男人，这（是）女人，如是，俱生平等之王未曾宣说。因此说（俱生平等）是自性大。如是说。第六，以其他乘的生圆次第不能如实见其义的决定经有四：以因之乘，勤于二资粮（福德资粮和智慧资粮）为方便和智慧，欲求成就二身（法身和色身）的邪分别作遮破的决定经；以克里亚、邬波、瑜伽三部，虽以真言和坛城观修如是之性显现而无自性，也不能成就的决定经；以嘛哈观修生起次第方便和阿努观修乐空圆满次第也不能成就的决定经；如是，以各自乘的道修习，虽似生起少分功德，然以随逐分别念之足迹，暂时显现，然不能恒常，故不能成就无相之实性的决定经。第一（种）是：一切法于觉性菩提心之自性中，本来即是圆满成佛之义，对此，因明之乘的行者们，以有相之福德资粮和无相之智慧资粮二者圆满之门，欲求获得果位二身，以猛烈的苦行和严厉的行为，即舍弃头和肢体等，以强大的勇气和精进修持，然而，依靠如是之道，从上到上趋入成佛之地的名号也没有，因为除了自心之外，没有其他的佛可以寻找。于《深奥究竟》中说：自心生起佛陀智慧之精华，仅以证悟即安住于佛地，无需于他处寻求果位之殊胜，自生本来清净之体性，法身不变即自心之义，果位不待时机即是当下，获得智慧自在与诸佛平等，此等异熟身分离即普贤之意，菩提法性自生究竟故，以此一生获得殊胜菩提后，不待因缘果位智慧聚，当下此心即是普贤王。如是说。于《普明》中说：地与解脱距离殊胜菩提甚远，不可趋入，法性即是殊胜菩提，若欲趋入，则距离智慧之边际甚远。