Chinese
无处可寻。此乃窍诀，因其所示乃大明点中一切戏论皆息灭之理，与通常之理路相异。将彼等附加于此已述讫。此乃从法界中发愿而示究竟之理，由心传出并由汇集者以教证显现之福德之殊胜之处，乃未证悟平等性之量。彼等无量亦非为自利，乃为利益一切有情而共同行持。༈。窍诀命轮释竟。导师之窍诀，附带智者之关联。虽不应为小心智者所轻蔑，然以教证与窍诀传承而阐释之。为未来具缘大乘行者及无边众生之利益而回向。༈。总断周遍释。顶礼吉祥金刚萨埵。种种普贤金刚萨埵，彼之戏论寂灭，诸边自然清净。见后行持，无迹之行，本体离二。离二取相，三圆满地与虚空，我顶礼。于此清净坚固。为示现与大乐自性显现相联之真实性之窍诀，略作寻觅，稍作谨慎。以金刚等无二赞颂。当宣说之。顶礼薄伽梵此地扎达佳亚纳。如是说。何者离四魔，乃因听闻薄伽梵之教诲。蕴等支分所摄，成为圆满自性，乃自然远离善恶等贪欲等。彼之因乃无生无死之因。因此，天子魔乃无我。远离方所。以一切皆成自性之功德，烦恼魔虽显现高涨，然亦无自性，乃因远离四边，死主之四魔。薄伽梵意甚深。薄伽梵心胸宽广。显现开阔。彼等之地，彼等之义，一切皆成圆满自性，乃指示事物之名称，即菩提。指示一切皆是菩提，一切方所皆已断除二元对立。因此，以扎行事，如不系之绳索，如屠夫之名。进入其中之瑜伽士
English
Nowhere to be found. This is the pith instruction, because it shows that all elaborations subside in the great bindu, which is different from the usual reasoning. It has already been said that these are attached to this. This is the ultimate teaching of dedication from the Dharmadhatu, transmitted through the mind and collected by those who revealed the scriptures. The special feature of merit is the measure of not realizing equality. These immeasurable things are not for one's own benefit, but are done for the common benefit of all sentient beings. ༈. The commentary on the Wheel of Life of Pith Instructions is complete. The pith instructions of the Teacher, with the connection of the wise. Although it should not be despised by the small-minded, it is explained by the transmission of scriptures and pith instructions. Dedicated to the benefit of future fortunate Mahayana practitioners and infinite beings. ༈. The commentary on the General Severance of Pervasion is presented. Homage to glorious Vajrasattva. Various Samantabhadra Vajrasattva, whose elaborations are pacified and whose edges are naturally purified. Seeing after practice, traceless conduct, the essence is inseparable from duality. Separated from dualistic grasping, the three complete grounds and space, I prostrate with reverence. Here, pure and firm. To show the pith instructions of Suchness, which are connected with the manifestation of the nature of great bliss, let us search briefly and be a little cautious. Praise with Vajra and other non-dualities. It should be explained. Homage to the Bhagavan, this place Trata Jaya Yana. Thus it is said. Whoever is free from the four maras is because he has heard the teachings of the Bhagavan. Gathered by the aggregates and limbs, becoming the complete nature, is naturally free from desire and so on from good and evil and so on. The cause of this is the cause of no birth and no death. Therefore, the son of the gods is selfless. Away from directions. With the qualities of everything becoming self-nature, even though the afflictive emotions appear high, they are without self-nature, because they are free from the four extremes, the four maras of the Lord of Death. The Bhagavan's intention is very deep. The Bhagavan's heart is broad. Manifesting openly. The meaning of these places is that everything becomes the complete nature, which is the name that indicates things, that is, Bodhi. Indicating that everything is Bodhi, all places have cut off duality. Therefore, acting with tra, like an untied rope, like the name of a butcher. The yogi who enters it.
Chinese
因为拥有大财富和智慧的自性而得名，所以是大乘。那些也完全是，以方便相连且本体相同，因此在意义上是无二的授记。也因为安住于具有分位和福分者，所以顶礼。这是它的意义。像这样的本体原本就不存在。这指的是，所接近的指示是“我”，即所有被边所包含的一切，轮回和涅槃都是圆满的。那些是菩提的自性，因为远离对治，所以在名言上不是以自己的本体成立的。如果认为空性是所知中的至高者，那么“任运自成之自性”指的是，被能取所取二名所包含的一切法，被对治所摧毁就是空性。心性是无变的法身，识如同虚空也被说是智慧生起之蕴。圆满自性本来就安住于坛城中，与非生空性不同的是任运自成之自性。见解的比喻是没有死亡、转移和变化的时刻。不变的稳固如同黄金。这是它的意思。大明点是以远离戏论的意义而圆满周遍，没有来去和成就，是常恒的。如果有人认为这就像外道的作者一样，例如黄金是金匠的所作所为，虽然显现各异，但本体却是一样的。大明点显现为各种各样的戏论，只是自己的延续而已，但那在本体上于三时中没有动摇。即使我不能，但在觉性中显现的各种各样的法，所有的名言都是无上菩提道。如果知道心髓是无上菩提，那么星辰运行的道路又在哪里呢？如是说，只要心的自性显现和存在，心性就不是菩提心之外的其他。善法和罪恶等等，甚至连名言也不存在。这是它的意思。以心的差别而显现，本体不确定，成为安乐和痛苦之因，所以是果的总结。那些本体不确定的事物，在名言上也是如此安立的。堪布们知道善恶二因和名言都不存在，在此将圆满摧毁为大明点。
English
Because it is named by the nature of great wealth and wisdom, it is the Mahayana. Those are also completely, connected by skillful means and of the same essence, therefore in meaning, it is a non-dual prophecy. Also, because it abides in those who possess division and fortune, I prostrate. This is its meaning. Such an essence has never existed from the beginning. This refers to, the close indication is "I", that is, all that is contained by the sides, samsara and nirvana are complete. Those are the nature of Bodhi, because they are free from antidotes, so in terms of expression, they are not established by their own essence. If one thinks that emptiness is the supreme among the knowable, then "the nature of spontaneous perfection" refers to all the dharmas contained by the two names of grasper and grasped, being destroyed by the antidote is emptiness. The nature of mind is the unchanging Dharmakaya, and consciousness, like space, is also said to be the aggregate from which wisdom arises. The complete nature inherently abides in the mandala, and what is different from unoriginated emptiness is the nature of spontaneous accomplishment. The example of view is that there is no time of death, transfer, and change. The unchanging stability is like gold. This is its meaning. The Great Bindu is completely pervasive with the meaning of being free from elaboration, there is no coming and going and accomplishment, it is constant. If someone thinks that this is like the creator of the heretics, for example, gold is the work of the goldsmith, although it appears differently, the essence is the same. The Great Bindu appears as various elaborations, it is only its own continuation, but that in essence has not moved in the three times. Even if I cannot, but in awareness, the various dharmas that appear, all the expressions are the supreme path of Bodhi. If you know that the heart essence is supreme Bodhi, then where is the path of the stars moving? It is said that as long as the nature of the mind appears and exists, the nature of mind is not other than the mind of Bodhi. Virtuous dharmas and sins, etc., even the expression does not exist. This is its meaning. Appearing through the distinctions of the mind, the actual basis is uncertain, becoming the cause of happiness and suffering, so it is a summary of the result. Those things whose actual basis is uncertain are also established as such in terms of expression. The Khenpos know that the two causes of good and evil and the expression do not exist, and here the complete is destroyed into the Great Bindu.
Chinese
没有应该接受或抛弃的。与广阔的虚空相比，没有什么可以比拟的。所谓业，只是分别念。如果真的那样的话，就不会有自生智慧。如是说。解脱和束缚这二者，解脱与束缚，也说是本来就没有的，这是在下乘中没有领悟到的。烦恼和蕴是相互关联的，因此，它们的束缚就像污垢一样，是从自身产生的。它们显现为道和功德，就是它们的不生，称为解脱，也就是解脱者本身。ma kha（种子字，藏文），不生的这个，对于我和他人以及未来的方向来说，解脱者也只是通过束缚来证实的，在经文中说是无法指示的。谁会那样不明白呢，称为无明。对于事物，心中不确定，就是对于广大如虚空般的事物不确定，然而，这是在聚集愚昧。愚昧的自性，是由许多生起的心所造成的，心怀迷惑，难以看到深奥之处。因此，如果被这个所驱使，为了无意义的声音而追随它，那就是无明。如是说，谁的心智没有触及深奥之处，虽然对深奥之处有信心，但由于被先前的习气所束缚，把声音当作最重要的，那就是外道。指出过失，善良的法被完全抛弃，听到这些，就会堕入地狱。如是说，指出抛弃声音，也是因为不合理地努力，抛弃了所有善根，以言辞的见解，把“哇”当作负担来理解，从而抛弃它。轮回的习气是从无始以来就自然形成的束缚，即使时间的流逝，罪业的消除也无需多说，因为那些被污垢所蒙蔽的人，他们的心是盲目的，因果，罪恶的因，一定会堕入恶道，这是不会欺骗的。宁玛阿底瑜伽的见解，就像领悟意义一样，认真地理解就是：不分别，没有偏袒，以自然的确信进入，不执著果，不抛弃因，对一切都宽容，没有怀疑，无所作为的慈悲遍及一切，无身的行为与一切相符，像太阳一样利益众生，因此被称为大文字。如是说，很容易理解，没有分别解释。像煤炭一样清净，没有比白色更白的太阳。如是说，凡是念诵的都已说明，最后
English
There is nothing to accept or reject. Compared to the vast sky, there is nothing comparable. What is called karma is just conceptualization. If it were really so, there would be no self-born wisdom. Thus it is said. Liberation and bondage, these two, liberation and bondage, are also said to be originally non-existent, which is shown as not being realized in the lower vehicles. Afflictions and aggregates are interconnected, therefore, their bondage, like dirt, arises from itself. They appear as the path and qualities, which is their non-arising, called liberation, which is the liberator itself. Ma kha (seed syllable, Tibetan), this unborn, for me and others and future directions, the liberator is also only confirmed through bondage, which is said in the scriptures to be impossible to indicate. Who would not understand that way, called ignorance. For things, not being certain in the mind, is not being certain about things as vast as the sky, however, this is gathering ignorance. The nature of ignorance is caused by many arising minds, with a confused mind, it is difficult to see the profound. Therefore, if driven by this, following it for meaningless sounds, that is ignorance. Thus it is said, whoever's mind has not touched the profound, although having faith in the profound, but because of being bound by previous habits, taking sound as the most important, that is an outsider. Pointing out faults, virtuous dharmas are completely abandoned, hearing these, one will fall into hell. Thus it is said, pointing out abandoning sound, is also because of unreasonably striving, abandoning all roots of virtue, with the view of words, understanding "wa" as a burden, thereby abandoning it. The habits of samsara are bonds that have been naturally formed since beginningless time, even if time passes, the elimination of sins need not be mentioned, because those whose minds are blinded by defilements, their minds are blind, cause and effect, the cause of sin, will surely fall into evil realms, this will not deceive. The view of Nyingma Atiyoga, like realizing the meaning, earnestly understanding is: not discriminating, without partiality, entering with natural confidence, not clinging to the result, not abandoning the cause, being tolerant to all, without doubt, actionless compassion pervades all, bodiless behavior is in harmony with all, benefiting beings like the sun, therefore it is called the great letter. Thus it is said, it is easy to understand, without separate explanation. Pure like charcoal, there is no sun whiter than white. Thus it is said, whatever is recited has been explained, finally
Chinese
执着于“啊啦”时，因不见他方，是边际的黑暗。自生智慧是远离一切边际，故能显现一切。认为以刹那智慧增益而增长是无稽之谈。更无有超胜之神。所谓“更无有超胜之神”，此“更”字是特别之义。菩提心自生之智慧与一切佛陀无别，无有痛苦，于任何处皆无有阻碍，故亦无所作为。《奇妙经》中说：文字于一切皆不显现，然于心中则清晰显现。所谓“不除黑色之黑暗”，黑暗是说月亮之前显现之事得以成就。远离一切边际之义，亦不住于中央，因未成任何一方之所有者。因此，想要洗净梵天之净与灰尘之垢，以及想要以手修饰虚空之花，皆是徒劳无功。经中说：此乘如空中日出，本无边际之黑暗。如是宣说。如今所示，一切皆未由八无所成。法唯一，所谓“法唯一”，轮回与有为，以及为他方所摄持之事物，其意义皆相同，以名称所指者乃菩提心。彼无与伦比，无有伴侣，故称唯一，因已完全断绝戏论。若谓以言语所能及者，无人能成立其自性为特相，则成过失，诸多经文与口诀中皆如是说。无有六续亦无有佛，所谓“无有六续亦无有佛”，仅是道路六续之自性分别，未生者乃菩提心。因无自性，故佛陀是种种业之名称，于何者显现，离一与多，不可另行牵引，故自性不可宣说。无有明觉亦无有住处，所谓“无有明觉亦无有住处”，心性显现执着于自生，说为习气，然本初与习气以相互关联之方式无法成立，某些人如是宣说，然于此处重复则有过失，因无有分别，故菩提心是境与心二者皆完全止息，是超越所修与能修者，是未曾从大明点中退失者。所谓“不减亦不增”，黑暗与天神