Chinese
如果将执着于勤作修持的心念加入其中，进行寻求和修持，那么不加矫饰的实相不但不会显现，反而会被再次遮蔽，最终只会变成前后念的转换。这就像黑白云朵都会遮蔽天空一样。其原因在于，法性是远离造作的，本自任运成就的。如果将法性自生智慧作为心识分别的对境，进行勤作和修持，那么对于本来安住于法性不变的体性而言，不会新成就一个超越于它的法性。正如《十经》中所说：“若寻则成缚，是故此圆满，不寻而寻者，为损减病遮。无作而作念，法性无成法。”如是宣说。这些开示了任运成就之明点，也就是说，轮回涅槃的一切显现，都是基智自生智慧的游舞自现，因此在法界大乐的境界中任运成就，并且从舍弃、遮止、修持、转变、勤作、修持的一切戏论中解脱，所以称为任运成就之明点，或任运安住大乐圆满之明点。《果位虚空》中说：“彼之游舞如幻饰圆满，任运成就之相异类显。舍弃遮止修持转变皆解脱，任运安住大乐圆满明点也。”如是宣说。这样，六明点的意义是，一切法的实相，法性菩提心的自性，不加矫饰，是法性之明点；法性菩提心本身是一切功德的来源，从这个角度来说是界之明点；它远离一切戏论，从清净的角度来说是界清净之明点。这三者显示了所知的事物的体性。法性不由其他所知，而是以觉性自明的形式来了知的，从这个角度来说是智慧之明点，它显示了心性的本体。智慧本身超越了破立、取舍等
English
If the mind clinging to effortful practice is added, and one seeks and practices, then the unadulterated reality will not only not appear, but will be obscured again, and will only end up as a transformation of prior and subsequent thoughts. This is like how both black and white clouds obscure the sky. The reason for this is that the nature of reality is free from effort, and is naturally spontaneously accomplished. If the self-arisen wisdom of the nature of reality is made the object of mental discrimination, and one strives and practices, then for what originally abides in the unchanging essence of the nature of reality, a new nature of reality that surpasses it will not be newly accomplished. As it is said in the "Ten Sutras": "If sought, it becomes a bond, therefore this is complete, if one seeks from what is not sought, one is obscured by the disease of diminution. If one thinks of doing what is not done, there is no accomplishment of dharma in the nature of reality." Thus it is said. These teachings reveal the spontaneously accomplished bindu, that is, all appearances of samsara and nirvana are the self-arising play of the wisdom of the ground awareness, so it is spontaneously accomplished in the state of the great bliss of the dharmadhatu, and is liberated from all elaborations of abandoning, preventing, training, transforming, striving, and practicing, so it is called the spontaneously accomplished bindu, or the spontaneously abiding great bliss perfect bindu. In the "Fruition Space" it says: "Its play is like an illusion adorned and complete, the spontaneously accomplished aspect of different kinds appears. Liberated from abandoning, preventing, training, and transforming, it is the spontaneously abiding great bliss perfect bindu." Thus it is said. Thus, the meaning of the six bindus is that the reality of all dharmas, the unadulterated nature of the nature of reality, bodhicitta, is the bindu of the nature of reality; the nature of reality, bodhicitta itself is the source of all qualities, from this point of view it is the bindu of the sphere; it is free from all elaborations, and from the point of view of purity it is the bindu of the pure sphere. These three show the nature of knowable things. The nature of reality is not known by others, but is known in the form of self-illuminating awareness, from this point of view it is the bindu of wisdom, which shows the essence of mind itself. Wisdom itself transcends negation, affirmation, acceptance, rejection, etc.
Chinese
由于从所有偏颇中解脱出来，是普贤王如来的明点；它本身无需寻找，自然具备一切伟大的功德，是任运成就的明点。据说，这两者表明了法界与智慧二者无别的功德。其中说：从无造作中，一切功德圆满；所显现的一切都具有意义，本来清净。了知此者，自明显现，从中解脱偏颇；无需寻找，是本初圆满的精华。三句揭示了自性，一句揭示了本体；两句揭示了功德殊胜之处。如此。这个明点在与基相结合时，昆吉被揭示为三种形式：安住的基之昆吉，结合的意义之昆吉，以及转变的时间之昆吉。首先，关于第一个：没有坛城可安置，没有次第可改变，没有供养可回向，没有积累可聚集，没有愿望可回向，没有甘露可净化，没有本尊可观修，没有罪业可忏悔，没有唐卡可展示，没有成就可证得，一切都在平等性中圆满。在十一个方面中，据说前两个是通过放置最初的四句诗，然后在下面平等地排列“没有次第”这一句诗来区分的。其后一个是紧随其后的一句诗，没有积累可聚集是从那之后依次排列的两句诗，没有愿望可回向和没有甘露可净化这两者分别用一句诗来揭示，没有本尊可观修用两句诗，其余四个则依次与每句诗相连。关于意义之昆吉：三时法性与结合，智慧的誓言结合，以及以方便与二取无别结合这三者。第一个是之前最初四句诗的揭示，后两个是依次与十一个之后的每两句诗相连。关于转变之昆吉：没有食子可抛弃，没有事业可寻求，没有界限可划分，没有念诵可进行，以见解是否把握的差别，证悟口传的诀窍，法性不变，这七个方面。最初四个依次与四句诗相连，然后是四句诗的事业寻
English
Being liberated from all partialities, it is the bindu of Kuntuzangpo; it itself, without seeking, spontaneously possesses all great qualities, it is the spontaneously accomplished bindu. It is said that these two show the qualities of the indivisibility of the dharmadhatu and wisdom. From that, it is said: From the uncreated, all qualities are perfected; whatever arises is meaningful and pure from the beginning. Knowing that, self-luminous, free from partiality; without seeking, it is the essence of primordial perfection. Three verses show the nature, one shows the essence; two show the excellent qualities. Thus. When this latter bindu is applied to the ground, the kunzhi is shown in three forms: the kunzhi of the abiding ground, the kunzhi of the combining meaning, and the kunzhi of the transforming time. First, regarding the first: there is no mandala to be placed, no order to be changed, no offering to be dedicated, no accumulation to be gathered, no aspiration to be dedicated, no nectar to be purified, no deity to be meditated upon, no sin to be confessed, no thangka to be displayed, no accomplishment to be attained, all are perfected in equality. Of the eleven, it is said that the first two are distinguished by placing the initial four lines of verse and then equally arranging the line "there is no order" below them. The one after that is the one line of verse immediately following, no accumulation to be gathered are the two lines of verse arranged in order from then on, no aspiration to be dedicated and no nectar to be purified are each shown by one line of verse, no deity to be meditated upon by two lines of verse, and the other four are successively connected to each line of verse. Regarding the kunzhi of meaning: the combination of the three times' dharmata, the combination of the wisdom's samaya, and the combination of method with non-duality, these three. The first is the revelation of the previous initial four lines of verse, and the latter two are successively connected to every two lines of verse after the eleven. Regarding the kunzhi of transformation: there is no torma to be discarded, no activity to be sought, no boundary to be cut, no recitation to be done, the difference between whether or not it is grasped by view, the pith instructions of the realized agama, the unchanging dharmata, these seven. The first four are successively connected to the four lines of verse, and then the activity of the four lines of verse is sought.
Chinese
没有处所，以及在那之下的四种证悟，显示了口传的诀窍。以四个一组显示了不变之基，这在之前慈悲的章节中已经放置，这里被说成是取用。也就是说，像之前一样放置，说成是开头和结尾都是四个，但实际上有八句偈颂，所以有点不合适。这里说的是，以慈悲为基础，在这里取用。如果这样理解，那么可以容易地理解为，显示基础的八句偈颂在这里取用，但还需要考察。就像《难解释》中所说的那样：阿赖耶分为三种显示：安住是基础的阿赖耶，结合是意义的阿赖耶，转变是时间的阿赖耶。安住的基础有十一种：坛城不可设置，次第不可改变，供养不可回向，积聚不可聚集，愿望不可回向，甘露不可净化，本尊不可观修，罪业不可忏悔，唐卡不可展开，成就不可成就，一切平等圆满。这以十种方式装饰。最初的两种分为一种，在那之后的一种分为两种，在那之后两种，每一种，又是两种，每一种，依次结合并解释。结合的基础分为三种解释：三时法性结合，智慧誓言结合，方便二无结合。三时法性是最初的基础，从安住的基础之上取用。第二个结合在十一种之下，两种两种地结合并解释。转变的阿赖耶分为七种解释：朵玛不可抛弃，事业不可寻求，界限不可切断，念诵不可进行，以观看而有抓住与未抓住的区别，证悟是口传的诀窍，法性是不变的基础。在基础上显示了四个，一个上有四个。那就是一个上显示了四个，一个。以慈悲为基础，在这里取用。这样显示了。如此，以最殊胜秘密的五十六个奇妙之经部，显示了极其困难之处。不朽胜幢之品是所有经续的根本，是所有乘的顶峰，是所有诀窍的甘露之王，已经显示完毕。
English
There is no place, and below that, the four types of realization reveal the oral instructions of the pith. The basis of immutability is shown in sets of four, which was previously placed in the chapter on compassion, and here it is said to be taken up. That is, it is placed as before, and it is said that the beginning and end are both four, but in reality, there are eight verses, so it is a bit inappropriate. Here it says, 'Taking compassion as the basis, take it up here.' If understood in this way, it is easy to understand that the eight verses that show the basis are taken up here, but it needs to be examined. As it is said in the 'Difficult Explanation': The alaya is shown in three ways: abiding is the alaya of the basis, combining is the alaya of meaning, and transforming is the alaya of time. The abiding basis has eleven: the mandala cannot be set up, the order cannot be changed, the offerings cannot be dedicated, the accumulations cannot be gathered, the aspirations cannot be dedicated, the nectar cannot be purified, the deity cannot be meditated upon, the sins cannot be confessed, the thangka cannot be unfurled, the siddhis cannot be accomplished, and all is equally complete. This is adorned in ten ways. The first two are divided into one, and after that, one is divided into two, and after that, two, each one, and again two, each one, combine and explain in order. The basis of combination is explained in three ways: the combination of the three times of dharmata, the combination of wisdom and samaya, and the non-dual combination of means. The three times of dharmata are the initial basis, taken from above the abiding basis. The second combination is below the eleven, combine and explain in pairs. The transforming alaya is explained in seven ways: the torma cannot be discarded, the activities cannot be sought, the boundaries cannot be cut off, the recitations cannot be performed, the difference between grasping and not grasping by looking, realization is the oral instruction of the pith, and dharmata is the immutable basis. On the basis, four are shown, four on one. That is, four are shown on one, one. Taking compassion as the basis, take it up here. Thus it is shown. Thus, with the fifty-six wonderful sutras of the most supreme secret, the extremely difficult points are shown. The chapter of the Undying Victory Banner is the root of all sutras and tantras, the pinnacle of all vehicles, and the great nectar of all pith instructions, has been completely shown.
Chinese
由于即使在极小的部分中也没有成立，因此认识到远离了存在与不存在、常与断等一切戏论，这是阿底大圆满超越一切戏论的见解。如《十经》中说：显现的法是多种多样的，法性上没有两个，精髓是菩提，极其不可思议，不可衡量，远离戏论。第二，如上所说，如此的见解，在显现见到原始解脱大圆满远离一切目标、相状、戏论的意义时，所有能取相的分别念之网都消融于无处，因为没有任何目标，所以这种方式是如实存在的。像这样，在法性未被改变的状态中进行禅修等，因为分别念的智慧不执着任何事物，所以在任何事物上都不分别。然而，对于这样的瑜伽士来说，所有显现和所作所为都显现为法性的游舞，因此自然安住于未被改变的、超越心智的大禅修中。如《究竟藏》中说：由于智慧见的力量而生起，瑜伽士不以目标之识来禅修，因为分别念是自心未生的智慧，瑜伽士不需要特意禅修。菩萨聚集之精华，我也听闻，因为境的显现，所行境未成立，如虚空般的智慧自然显现，自心在法身的状态中证悟意义，瑜伽士若不于心中禅修任何事物，则与真实见解的意义相符。第三，所有内外器情世间的游舞，实际上都是从自生大智慧、明觉菩提心的界限中，以无碍的显现方式显现出来的。因此，所有这些法没有好坏取舍，本来就自性清净，是平等性普贤王如来的身语意金刚三者的状态，因此在远离取舍、勤作的意义上，断除了希望、恐惧和勤作的疾病，安住在宽松自在的状态中，这就是大圆满无为任运的行为了。如《功德藏钥匙》中说：不是造作的行为，是具力自然生起的，行持没有遮止的行为。