English
Since it is the place to go and be liberated, it is certain that it is the unique path where there is no path to tread. So, what kind of example is there for this self-appearing nature of reality that is universally present in everything? "The moon arises, accompanied by its support." This refers to the reason of the illustrative example. Just as in all the mandalas of water, which are the basis of appearance, the mandala of the moon, which is the object of appearance, appears without ceasing to be reflected. When one moon rises in the sky, a round moon appears in a round water container; in small containers such as triangles and squares, the reflection of the moon appears in each shape according to the shape of the container. This is because of the water that serves as the support. To this, an ignorant child might say, "My moon is round, and your moon is square." Holding on to equality in this way is a mistake because the essence of the moon is not truly understood. Therefore, it is wrong to cling to the similarity of the moon as merely a reflection. "For the equality of all, it cannot be achieved by looking at one side." This refers to the reason for the meaning of equality. For example, like the moon in water, all phenomena included in samsara and nirvana, and in the vehicles, pervade the vast expanse of the nature of reality, free from action, without good or bad, increase or decrease. The basis is the spontaneously accomplished, free from direction; the essence is the wisdom of indeterminacy; the meaning is the liberation of no birth and no death; the nature is the single bindu without beginning or end. The way of abiding is without direction, abiding in anything; the way of appearing is appearing as anything; the way of liberation is liberation from anything; the way of being is that everything is self-evident. So, the example is the sky and the moon in water, the meaning is self-aware bodhicitta, the sign is the unobstructed way of appearing. In any case, self-appearance is directly true to the meaning of great equality. Therefore, those of the lower vehicles say, "I am this, he is not that." Clinging to one side like this binds them. From the Shravakas clinging to the nature of reality as the selflessness of the person, up to the Anu dimension and wisdom. Thus, the equality of the nature of reality is established at all times. Another way of explaining this is: "The moon arises, accompanied by its support," and so on, combining the view of the moon and mother and child. For example, to a small child, a bad mother says, "Look over there, daddy is the moon." Because the child does not understand what is being said, he cries incessantly. A clever mother will align the crying child's eyes with
Chinese
母亲指着（月亮）说：“在那儿，在那儿。”小孩的眼睛盯着母亲的手指时，被手指所引诱，手指越抬越高，母亲说：“阿爸，月亮在那儿。”小孩的眼睛被景象吸引，停止了哭泣。如同这个例子，下乘的导师不善巧，声称佛是从别处获得的，以普遍的方式讲解，没有理解或证悟法性的时候，无法从轮回的痛苦和对道的偏见中解脱。阿底瑜伽的导师善巧且具有诀窍，对于具有法器（根器）的殊胜弟子，不依赖其他符号和语言，而是直接指示实义本身，从而使语言和意义无别，以直视法性的方式，智慧清晰地把握并认识实相。这些是印证的解释。 现在是第十二品，也包括：宣示品的意义，在无别大空性中宣示轮回与涅槃无别的见解，如同樟脑丸的效力；宣示无有先后的道理；宣示不被三时过患所染的理证，这四部分。第一部分是：离贪之品。下乘行者贪执于见、修、行、果以及暂时的安乐，即寂止或微细无分别的滋味。阿底瑜伽以远离作为的理证，不住于此，而是揭示远离一切贪执的品。也就是说：一切法都汇集于自心，因为心没有能取所取。因此称为离贪之品。第二部分是：通过“现在的安乐和未来的安乐”来揭示。法性离作的大空性，虽然由于业和习气的显现而迷惑于轮回，但轮回未被舍弃，在自身处解脱，即涅槃。这两者，原因是法性，条件是嬉戏，结果是自生智慧，是统一且本体无别的。没有任何二元的见解是法性的空性。如同樟脑丸的效力，由于疾病的原因，对发热者来说是药，对寒冷者来说是毒。虽然效力各不相同，但本体没有差别。同样，轮回和涅槃的一切都显现在菩提心中，但在唯一的明点空性中，显现也是自显
English
The mother pointed and said, "There, there." When the child's eyes were fixed on the mother's finger, he was enticed by it, and the finger was raised higher and higher. The mother said, "Daddy, the moon is there." The child's eyes were drawn to the sight, and he stopped crying. Similarly, an unskilled teacher of the lower vehicle claims that Buddhahood is attained from elsewhere and explains it in a general way. Without understanding or realizing the nature of reality, one cannot be liberated from the suffering of samsara and the biases of the path. A skilled Ati Yoga teacher, endowed with instructions, does not rely on other symbols and words for a worthy disciple, but directly points to the meaning itself. Thus, language and meaning become inseparable, and awareness clearly grasps and recognizes reality in the manner of directly seeing the nature of reality. These are the explanations of the seals. Now, the twelfth chapter also includes: declaring the meaning of the chapter; declaring the view of the inseparability of samsara and nirvana in the great expanse of non-duality, like the effect of camphor; declaring the reason for the absence of before and after; and declaring the reasoning that is not tainted by the faults of the three times. The first part is: The Chapter on Detachment. Those of the lower vehicle are attached to the view, meditation, conduct, result, and the temporary bliss of quiescence or subtle non-conceptualization. Ati Yoga, with its reasoning of detachment from action, does not dwell on this, but reveals the chapter on detachment from all attachments. That is to say: All dharmas are gathered in one's own mind, because the mind has no grasping or being grasped. Therefore, it is called the Chapter on Detachment. The second part is: revealed through "present happiness and future happiness." The great expanse of the nature of reality, free from action, although confused about samsara due to the appearance of karma and habitual tendencies, is liberated in its own place without abandoning samsara, which is nirvana. Both of these, the cause is the nature of reality, the condition is play, and the result is self-arisen wisdom, are unified and of inseparable essence. The view that nothing is dual is the emptiness of the nature of reality. Like the effect of camphor, due to the cause of illness, it is medicine for those with fever and poison for those with cold. Although the effects are different, the essence is without difference. Similarly, all of samsara and nirvana arise in the mind of enlightenment, but in the expanse of the single bindu, even arising is self-arisen.
Chinese
解脱却无有差别，因自性解脱故，是无有分别的空性。对此，因断绝相续故，是无有先后的道理。若执着为各异，则为错谬。三时未被过患沾染，此为定论。因此，“现在的乐与未来的乐”，这是大乐相对的定论。现在身体虽被轮回的痛苦所折磨，但心与大乐的意义不分离，故为现在的乐。未来身体虽入灭，但心与大乐的意义不分离，故为未来的乐。无论如何都是乐的结合吗？或者因为没有堕入轮回之处，故无有疑虑是现在的乐。因为觉悟上没有成佛，故与寂灭的所依分离是未来的乐。若能很好地理解和领悟这样的意义，无论如何都会在大乐中畅游于法性相续不断的境界中。这是消除过患和反复辨析的相似之处。第三是，“显现的和背后出现的”，这样显示。例如，对于一个身体的部分，分为前后两部分，前面虽然显而易见，但与后面是同时的。同样，心性的一部分显现为轮回和涅槃二者，众生显而易见，而佛以潜在的方式从背后出现，二者是同时的，故轮回和涅槃无有分别。或者，现在的显现本身显现为法身，从背后出现的功德报身和化身也随之显现，即了知三身无有分别。第四是，“这也是分别的过患”，即对于轮回和涅槃无有分别，却执着于先后不同。对于法性无有定准，却按照字面意思执着，以及对于三时平等性，却次第修习，这是在分别时所列举的过患，即有陷入轮回有始有终的过患。若陷入有始有终，则有无法扭转错误的过患。如《名称赞》中说，“佛无有始无终”。或者，如传承教言中说，“三时为一，无有差别”。因为有与这些词句相违背的过患，故不应依赖于此。这是显示不依赖于时间的定论。按照阿底瑜伽大圆满的观点，不应依赖于次第，而是要一锤定音地了知三时。
English
Liberation is without difference, because of self-liberation, it is the space of non-differentiation. To this, because of being free from interruption, it is the reason of no before and after. If one clings to differences, it is a mistake. The three times are not stained by faults, this is a conclusion. Therefore, "the present happiness and the future happiness," this is the conclusion of the great bliss facing each other. Although the body is now tormented by the suffering of samsara, the mind is not separated from the meaning of great bliss, so it is the present happiness. Although the body enters nirvana in the future, the mind is not separated from the meaning of great bliss, so it is the future happiness. Is it the union of happiness no matter what? Or because there is no place to fall into samsara, so there is no doubt, it is the present happiness. Because there is no enlightenment on awakening, so being separated from the support of nirvana is the future happiness. If one understands and realizes such meaning well, no matter what, one will swim in great bliss in the uninterrupted state of Dharma nature. This is similar to eliminating faults and repeating analysis. The third is, "what is manifest and what arises from behind," this is shown. For example, for a part of a body, divided into front and back, although the front is obvious, it is simultaneous with the back. Similarly, a part of the nature of mind appears as samsara and nirvana, sentient beings are obvious, and the Buddha appears from behind in a latent way, the two are simultaneous, so samsara and nirvana are not different. Or, the present manifestation itself appears as the Dharmakaya, and the qualities of the Sambhogakaya and Nirmanakaya that arise from behind also appear accordingly, that is, knowing that the three bodies are not different. The fourth is, "this is also a fault of distinction," that is, for samsara and nirvana that are not different, one clings to the difference between before and after. For the Dharma nature that is not fixed, one clings to the literal meaning, and for the equality of the three times, one practices in sequence, this is the fault listed in the time of distinction, that is, there is a fault of falling into samsara with a beginning and an end. If one falls into having a beginning and an end, there is a fault of not being able to reverse the mistake. As it is said in the "Praise of Names," "Buddha has no beginning and no end." Or, as it is said in the transmission teachings, "The three times are one, there is no difference." Because there is a fault of contradicting these words, one should not rely on this. This is showing the conclusion of not relying on time. According to the view of Atiyoga Dzogchen, one should not rely on sequence, but one should know the three times with a single conclusion.
Chinese
唯一明点的理解是口诀。 那些就像是扩展。 现在是第十三品。 显示品义。 显示了法性无生无灭的见解，如珍宝金洲般无别的界中。 显示不住于名言的理路。 显示唯一明点的理由，共有四点。 第一点是： 从原始就大的精要之境。 说是从原始就没有时间先后的理由。 从原始本来就是母音。 大是心性唯一明点。 一是大，三是大，即身语意之大。 五是大，即五大之大是差别之大。 唯一明点脱离一切竞争的对手，因此从生起轮回涅槃一切乘中是大，这是总体的广大。 精要是菩提心。 如酥油的精华，酒的精髓般。 一切法的精要普遍存在于一切众生之中，现在正值显示此境。 说是： 一切法都汇集于菩提心。 心性本来就大之故。 称为从原始就大的境。 第二点是： 三时一体没有差别。 这样显示。 也就是轮回涅槃现象所摄的一切法。 显现也是从基位原始解脱，无为大圆满界中显现。 最初也是基显，不是从他处而来。 最后也是界解脱，不融入他处，法性平等性无生无灭的见解是法性的界。 如珍宝金洲般，如珍宝金洲中只有金子，没有石头的名称般。 一切都是法性，脱离初始和终结的自性。 脱离先后之名言。 过去在法性无生之界中，无先后初始终结地解脱。 未来在不确定的界中，无先后初始终结地显现。 现在在任运成就的界中，无先后初始终结地存在。 因此脱离了区分三时的方位的名言，是法性的界。 对此，三时无差别，因此是脱离名言的理路。 不动摇于平等性，因此称为唯一明点的理由。