Chinese
由于无三者，明点安乐。 所谓“一切不遮无别我之因，无生界中生一切，于胜义谛心广大。”如是说。 首先，将生之因、体性与宗派三者显示为心性，菩提心无有变异，也无有随三者而行，因此，断绝三者之戏论，即以三种作意所成之痛苦本来就没有。 无勤作故明点安乐。 所谓“无修故本来住，无愿故自圆满。”如是说。 法身成就离勤作，于觉性中显现，也是从智慧中生起，名为自明，由于无有行与境之戏论，故显示能知之痛苦本来清净。 欲勤作故界不动。 所谓“无愿故自圆满，无名言故瑜伽士我。”如是说。 名言圆满果成熟，我所现证，也是将名言转为对治，欲求明晰，譬如狗搅动大海。 因此，以大乐本来清净，不勤作而显现。 周遍自性轮涅安乐。 所谓“修习故不从他处得法，如金刚自性大放光芒，一切诸法皆如是。”如是说。 菩提心自生之智慧，远离诸边，如是无有对境，加持之轮即是自显现，是为无有差别之义。 一切显现皆无有对境故无有缺失，所谓大乐之界，显现从原始以来未曾生起，不摇不动，远离一切寻觅，如是说。 为于如是界中行持而说，若于如是性中执着二取，则极为相违。 如是于法性少分中亦有过失，何况细微粗大之行持，更不用说。 明点自性中明点微细安乐。 所谓“明点本来具誓句，誓句无有立名言。”如是说。 散乱等随行之地，也是离于作为，所谓守护大明点，一切所成之事皆任运成就，故无
English
Due to the absence of the three, the bindu is blissful. It is said, "The root of my self, which is unblocked and undifferentiated from everything, everything arises from the unborn realm, and the mind is vast in the ultimate truth." Thus it is said. First, showing the three—the cause, essence, and tenet of birth—as the nature of mind, the unchanging Bodhicitta also has no following of the three. Therefore, cutting off the elaboration of the three means that the suffering accomplished by the three concepts is originally nonexistent. The bindu is blissful because there is no effort. It is said, "It abides from the beginning because there is no accomplishment, and it is complete in itself because there is no aspiration." Thus it is said. The Dharmakaya is accomplished and free from effort, and its clarity in awareness also arises from within wisdom, which is called self-awareness. Because there is no elaboration of action and object, the suffering of the knower is shown to be primordially pure. The realm does not move because one desires to make effort. It is said, "It is complete in itself because there is no aspiration, and the yogi is me because there is no term." Thus it is said. The term is complete, the fruit is ripe, and I have realized the demon. Also, by transforming the term into an antidote, one desires to be clear, like a dog stirring up the ocean. Therefore, the primordial purity of great bliss is clear without effort. The expanse itself, the continuum, is blissful. It is said, "Because of practice, one does not find the Dharma from elsewhere, just as the Vajra nature greatly blazes, so is everything." Thus it is said. The self-born wisdom of Bodhicitta is free from all extremes, and as such, there is no object of focus. The wheel of blessing is self-appearing, which means that there is no difference. It is also said that all appearances are without fault because there is no object of focus. The expanse of great bliss is such that appearances have not arisen from the beginning, and it is said to be unmoving, unchanging, and free from all seeking. It is said for the sake of acting in such an expanse, but if one clings to duality in such a nature, it is extremely contradictory. If there is fault in focusing even on a small part of the nature of Dharma, what need is there to mention subtle and coarse actions? The minute bindu is blissful from the nature of the bindu itself. It is said, "The bindu is originally samaya, and there is no establishing of the name of samaya." Thus it is said. The ground where scattering and so on follow is also free from action. It is also said that because all that is to be accomplished in protecting the great bindu is spontaneously accomplished, there is no
Chinese
已经脱离了痛苦，自己想要转变的，不要说是脱离了努力。这是它的定义。顶峰之上思索，大乐安住。这是说，因为愚痴本身而无法思考。以及，思考本身就无法修习。修习是没有对境的。这样说，修习的对境，任何清净的处所，因为因缘不具足，所有对境都脱离，这也是因为习惯的意识，处于黑暗的尽头，也变成了痛苦，业和果等等一切之中最为殊胜的，就是非常瑜伽，因为那本身无法以意义成就，完全了解大明点，就是安住于脱离能取所取的智慧中，这被称为与一切如来没有差别。没有说要努力脱离，不可思议无法了解，对于不可思议和安住于无思，做了那些就是愚蠢，会变成黑暗的来源。了解不可思议的意义之后，安住于无思的状态，那就是一切智者，会变成无量功德。这样说的。无始以来完全清净的Bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），无别任运自成明点法界广大。这是说，安乐遍满痛苦法界富饶Bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），无别任运自成明点法界广大。这样说的，轮回和涅槃无二无别本身会变成果的殊胜，这也是说，对于所知各种事物没有执着和束缚，就是一切智智，那本身就是突然的迷雾完全清净的自性本身，那些没有边际本身，因为自己的迷雾完全清净而脱离意识。那些脱离动摇，成为一切的基础，就是Bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），也就是一切法的身。那些身和智慧没有差别，因为这样说，没有阻碍，Bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这个唯一的名称的实物本身，一切法没有差别，这就是在自己身上以果圆满，对于没有成就的意识者来说，以没有差别的状态来了解，自己本来清净就是不动的。身语意之中，周围是坛城。这是说，贪嗔痴也
English
Having become free from suffering, what one wants to transform, should not be said to be free from effort. This is its definition. Thinking on the peak, great bliss abides. This is to say, because of ignorance itself, it is impossible to think. And, in thinking itself, it is impossible to practice. Practice is without an object. Thus it is said, the object of practice, any pure place, because the causes and conditions are not complete, all objects are free from, this is also because of the habit of consciousness, being at the end of darkness, it also becomes suffering, among all the best of karma and fruit etc., is very yoga, because that itself cannot be accomplished with meaning, completely understanding the great bindu, is to abide in the wisdom that is free from grasping and being grasped, this is called being no different from all the Tathagatas. It was not said to strive to be free from, inconceivable and unknowable, for the inconceivable and abiding in non-thought, doing those is foolish, it will become the source of darkness. After understanding the meaning of the inconceivable, abiding in the state of non-thought, that is the all-knowing, it will become immeasurable merit. Thus it is said. From the beginningless, completely purified Bhaga (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning), the indivisible, spontaneously perfect bindu, the realm of reality is vast. This is to say, bliss pervades, suffering, the realm of reality is rich, Bhaga (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning), the indivisible, spontaneously perfect bindu, the realm of reality is vast. Thus it is said, samsara and nirvana being non-dual itself will become the excellence of the fruit, this is also to say, for the various things to be known, without attachment and bondage, is the all-knowing wisdom, that itself is the nature of the sudden obscuration completely purified, those without end itself, because one's own obscuration is completely purified, it is free from consciousness. Those free from movement, becoming the basis of all, is Bhaga (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning), that is, the body of all dharmas. Those body and wisdom are not different, because thus it is said, without hindrance, Bhaga (Tibetan, Devanagari, Romanized Sanskrit, Literal meaning) the real object of this unique name itself, all dharmas are without difference, this is to say, in oneself, being perfected as the fruit, for the conscious who have not achieved, to understand in a state of no difference, oneself being originally pure is immovable. In body, speech, and mind, the surrounding is the mandala. This is to say, greed, hatred, and ignorance also
Chinese
啊！因为没有抛弃，是我的传承。如是说，从一切烦恼生出的根本，那些身等自然成就的，以大智慧之义显现，也说是为他显现之基。因为智慧的显现本身的身等，从一开始就自然成就，与众生相应的果相关联，也是从身显现身等清净，是自然成就的坛城。因此，才安立为“传承”之名。完全清净故，是菩提身。名为：无数量故，是法界虚空。无色相故，是菩提身。如是说，安住于远离戏论，显示获得法身，也是从智慧所修习而获得。不能说是依赖于业而完全修习。那些名和数的实物，即使以对治的方式，从无开始，就没有最后和中间的安住之处。本体和观念也完全清净，那本身完全明亮，就是菩提身。名为：是众生的大道，虚空法界。名为：无论做什么业，也不能从明点中抛弃。如是说，业本身远离观念，也说是无自性。所做的一切本来清净，因为没有生，所以不动摇。是伟大的，那本身从大乐的虚空中，不衰退，名为法界之业。因此，因为没有抛弃而本来清净。业是清净法界的虚空，自性无入无离是大明点。名为：明点根本本来是金刚界，金刚本身无合无离。名为：是不死甘露的法界，从特殊性本身是大智慧。如是说，凡是自生智慧，无生无死的果本身，都说是自然成就。远离能作所作的大智慧是，身语意圆满自然成就的虚空中，在大觉悟中，安住，超越二谛之理，没有说是加持。因此，明点是广大的法界，广大本身没有消失。名为：在须弥山顶上升起千个太阳，智慧心之太阳一升起就温暖。如是说，大智慧自然成就，是
English
Ah! Because there is no abandonment, it is my lineage. Thus it is said, the root arising from all afflictions, those spontaneously accomplished such as the body, appear with the meaning of great wisdom, and it is also said to be the basis for others to appear. Because the appearance of wisdom itself, such as the body, is spontaneously accomplished from the beginning, it is related to the corresponding fruit of sentient beings, and it is also from the body that the appearance of the body and so on are pure, it is a spontaneously accomplished mandala. Therefore, it is established as the name "lineage." Because it is completely pure, it is the body of enlightenment. Named: Because it is countless, it is the space of the Dharma realm. Because there is no form, it is the body of enlightenment. Thus it is said, abiding in freedom from elaboration, showing the attainment of the Dharmakaya, is also obtained from the practice of wisdom. It cannot be said to be completely practiced relying on karma. Those objects of name and number, even in a remedial way, from the beginning of nothingness, there is no place to abide in the end and in the middle. The essence and concept are also completely pure, that itself is completely bright, it is the body of enlightenment. Named: It is the great path of beings, the space of the sky. Named: No matter what karma is done, it cannot be abandoned from the bindu. Thus it is said, karma itself is free from concepts, and it is also said to be without self-nature. All that is done is originally pure, because it is not born, so it does not move. It is great, that itself from the space of great bliss, does not decline, is called the karma of the Dharma realm. Therefore, because it is not abandoned, it is originally pure. Karma is the space of the pure Dharma realm, self-nature is without entry and without separation is the great bindu. Named: The root of the bindu is originally the Vajra realm, the Vajra itself has no union and no separation. Named: It is the Dharma realm of immortal nectar, from the specificity itself is great wisdom. Thus it is said, all that is self-born wisdom, the fruit itself of no birth and no death, is said to be spontaneously accomplished. The great wisdom that is free from doing and being done is, in the space where the body, speech, and mind are perfectly and spontaneously accomplished, in great enlightenment, abiding, transcending the truth of the two truths, it is not said to be blessed. Therefore, the bindu is the vast Dharma realm, the vast itself has no disappearance. Named: On the top of Mount Sumeru, a thousand suns rise, the sun of the wisdom mind rises and warms. Thus it is said, great wisdom is spontaneously accomplished, is