English
Understanding the single bindu is the instruction. Those are like expansions. Now is the thirteenth chapter. Showing the meaning of the chapter. Showing the view of the nature of reality without arising or ceasing, in the realm that is inseparable like a precious golden island. Showing the reasoning that does not abide in terminology. Showing the reason for the single bindu, there are four points. The first point is: The state of being great from the beginning, the essence itself. It is said to be the reason that there is no before or after in time from the beginning. From the beginning, the original is the mother vowel itself. Greatness is the mind itself, the single bindu. One is great, and three are great, that is, the greatness of body, speech, and mind. Five are great, that is, the greatness of the five great elements is the greatness of distinction. That single bindu is free from all competing rivals, so it is greater than all arising samsara and nirvana vehicles, which is the greatness of generality. The essence is that bodhicitta. Like the essence of butter, like the essence of wine. The essence of all dharmas universally abides in all sentient beings, and now is the time to show this state. It is said that all dharmas are gathered in bodhicitta. Because the mind itself is great from the beginning. It is called the state of being great from the beginning. The second point is: The three times are one, there is no difference. This is how it is shown. That is, all dharmas included in samsara and nirvana phenomena. Appearance also appears from the base, the original liberation, the state of the great expanse, free from action. In the beginning, the base also appears, not from elsewhere. In the end, it is also the liberation of the realm, not entering elsewhere, the view of the equality of the nature of reality without arising or ceasing is the realm of the nature of reality. Like a precious golden island, just as in a precious golden island there is only gold, without the name of stone. Everything is the nature of reality, the nature of being free from beginning and end. Free from the terminology of before and after. In the past, in the realm of the nature of reality without arising, it is liberated without before and after, beginning and end. In the future, in the realm of uncertainty, it appears without before and after, beginning and end. Now, in the realm of spontaneous accomplishment, it abides without before and after, beginning and end. Therefore, it is free from all the terminology of distinguishing the directions of the three times, it is the realm of the nature of reality. Therefore, since the three times are without difference, it is the reasoning that is free from terminology. Because it does not waver from equality, it is called the reason for the single bindu.
Chinese
因此，过去、现在、未来三时为一，没有差别。这显示了无始无终的密意，过去已解脱于法性无生的虚空，未来显现于不确定的虚空，现在安住于任运成就的状态。因为唯一的明点上三时没有差别，所以没有先后之分，三时平等性不断地解脱。这是对治和消除过失的相似之处。第三个是，先前没有，之后没有，本来就产生。这显示了法性没有中断的道理。阿底瑜伽法性远离先后始终，以没有后来的边际的要点，所以先前没有；以没有先前的边际的要点，所以没有后来的后来；以没有先后两者的要点，所以现在没有成立；以现在没有成立的要点，所以没有先后两者，轮回和涅槃的一切法没有先后始终，因此从原始本来就自发地产生。第四个是，因为法身普遍为一。这表示从上方胜者的坛城，到下方地狱的世界，法身唯一的明点，没有好坏、大小、先后和始终，无偏地遍布，在平等无别、没有能所的广大中，轮回和涅槃的一切法，因是法性，缘是游舞，果是自生智慧为一，或者，基是任运成就，体性不可确定，意义无生，自性无始无终为一的缘故。大的大是自性安住。这显示了没有什么可以比拟的理由，比轮回大的是涅槃的法，而比那更大的则是，比轮回和涅槃两者都大的自己的觉性菩提心，无生和能所二取的体性，从原始本来就在离戏的广大中成佛的自性中安住。这些是详细的印证解释。现在是第十四品，也显示了品的意义，报身显现为相遇的密意，如转轮王般显现于不确定的虚空中，显示了法性平等性不执著于时间的道理，显示了觉性普遍没有损益意义的理由等。
English
Therefore, the three times—past, present, and future—are one, without difference. This shows the intention of being without beginning or end: the past is liberated into the space of the unborn nature of reality, the future appears in the space of uncertainty, and the present abides in the state of spontaneous accomplishment. Because the three times are not different in the single bindu, there is no distinction between before and after. The equality of the three times is continuously liberated. This is similar to applying remedies and removing faults. The third is: "Previously non-existent, subsequently non-existent, arising from the beginning." This shows the reasoning that the nature of reality has no discontinuity. Because Atiyoga's nature of reality is free from before, after, beginning, and end, it is non-existent before due to the key point of having no later limit; it has no later after due to the key point of having no earlier limit; it is not established now due to the key point of having neither before nor after; it has neither before nor after due to the key point of not being established now. Therefore, all phenomena of samsara and nirvana are without beginning or end, and thus arise spontaneously from the very beginning. The fourth is: "Because the Dharmakaya is pervasive and one." This indicates that from the mandala of the victorious ones above to the world of hell below, the Dharmakaya, the single bindu, pervades without partiality, being free from good and bad, large and small, before and after, beginning and end. In the vast expanse of equality without discrimination, without subject and object, all phenomena of samsara and nirvana are one as the cause being the nature of reality, the condition being play, and the result being self-arisen wisdom. Or, the ground is spontaneously accomplished, the essence is indeterminate, the meaning is unborn, and the self is one without beginning or end. "The great of the great abides as self-nature." This shows the reason that nothing can be compared to it. What is greater than samsara is the dharma of nirvana, and what is even greater than that is one's own awareness, the mind of enlightenment, which is greater than both samsara and nirvana. The essence of unborn and non-dual subject and object abides in the nature of being enlightened in the great expanse of freedom from activity from the very beginning. These are the detailed confirmations and explanations. Now, in the fourteenth chapter as well, the meaning of the chapter is shown: the intention of the Sambhogakaya appearing as an encounter, appearing like a universal monarch in the space of uncertainty, the reasoning that the equality of the nature of reality does not fixate on time, and the reason that awareness is universal and without the meaning of gain or loss, etc.
Chinese
四者中，第一，远离一切发愿之时。所谓阿底瑜伽的瑜伽士，无论何时何地都不作牵引的发愿，不从其他处求取果实。因为不依赖于八乘的见修行，或诸道的期望和发愿，所以到了显示远离一切发愿所依和能依之时。如是说：一切法皆融入菩提心，心无过失与功德之故，故名远离发愿之时。如是说。第二是：于三有中亦清净。如是等等。也就是说，清净显现的圆满受用身，是由于往昔发愿的慈悲力，以及清净、勤奋和转变的力量，一切阿赖耶和习气都转变为另一种状态的力量。如镜子一般，证悟了平等性和个别自证的智慧，显现为相好。虽然是报身，但并非实有接触。大圆满的宗义认为，自己的心性是无为法，因此轮回和涅槃的一切都从法身中自生，并自在受用。无论显现为何，存在为何，一切都显现为报身实有接触的意趣，即法性的虚空。例如，转轮圣王，无论拥有多少殊胜的相好功德，都不会恒常存在，无法被考察。同样，法性无论显现为何，都只是显现而已，没有定准，一切都自生并在其中解脱，是自解脱的虚空。因此，在实有接触中，没有次第的分别，不希望以时间和无间断的觉性来增益大平等性，因此产生了觉性普遍，无法增益的定论。因此，所谓“于三有中亦清净”，是指三有清净的意趣。并非字面意义上的三有，而是指：任运成就的本有之有，无生之无有，无定之如有。这三种是有，是未作整改的本来面目。而字面意义上的三有则是：共同原因的暂时之有，地上、地下、地上三种状态的众生，都显现为习气自相续。为了清净这些，调伏的对象是清净的觉性和不净的
English
Among the four, the first is the occasion of being free from all aspirations. The yogi of Ati Yoga does not make aspirations to draw in any time or place, and does not seek fruit from elsewhere. Because he does not rely on the views, practices, or hopes and aspirations of the eight vehicles, the time has come to show that he is free from all objects and subjects of aspiration. It is said: All dharmas are integrated into the mind of enlightenment. Because the mind has no faults or merits, it is called the time of being free from aspirations. It is said. The second is: Even purification in the three realms. It is said and so on. That is to say, the Sambhogakaya, which is the manifest enjoyment of purification, is purified by the power of compassion of past aspirations, and by the power of diligence and transformation, all Alaya and habits are transformed into another state. Like a mirror, the wisdom of equality and individual self-awareness is realized, and it appears as signs and marks. Although it is the Sambhogakaya, it is not a real contact. The Great Perfection tradition believes that one's own mind is unconditioned, so all of Samsara and Nirvana arise from the Dharmakaya and are enjoyed freely. Whatever appears, whatever exists, all appears as the intent of the Sambhogakaya's real contact, which is the space of Dharmata. For example, the Chakravartin king, no matter how many special signs and merits he has, will not exist forever and cannot be examined. Similarly, no matter what Dharmata appears as, it is only an appearance, without certainty, everything arises spontaneously and is liberated in it, it is the space of self-liberation. Therefore, in real contact, there is no distinction of stages, and it is not desirable to increase the great equality with time and uninterrupted awareness, so the conclusion is that awareness is universal and cannot be increased. Therefore, the so-called "Even purification in the three realms" refers to the intent of purifying the three realms. The three realms are not literal, but refer to: the spontaneously accomplished original existence, the non-existence of non-birth, and the existence of uncertainty. These three existences are the unaltered original face. The literal three existences are: the temporary existence of a common cause, and the sentient beings in the three states of above ground, below ground, and on the ground, all appear as habits of their own continuum. In order to purify these, the objects to be tamed are pure awareness and impure.
Chinese
对于智慧的认识。报身和化身的形象无数显现，也只是名字上如幻显现。这显示了显现而不确定的意旨。那也是因为在自续中没有成立，所以暂时只是如显现般安立。菩提心的奇妙之处在于，无论显现什么，其自性都没有确定性，也没有偏颇，所以如幻，因为对于不存在的事物，无论什么都会显现。转轮王的伟大之处也是如此。这显示了例子和意义二者无别的意旨。例如，转轮王在世间拥有权势和圆满，但不会永远停留，只是暂时的住所或瞬间的快乐。这是修习幻化的住所。因此，显现为色身也是不确定的，如幻。众生的习气如幻，通过修习使其无自性。因此，这只是以幻化修习幻化的住所。实际上，烦恼和智慧，或者所修和能修二者都没有成立。为了消除那个过失而重复提问。第三个是，依赖于分别念和时间的事物，是指依赖于极其困难的法行，期望通过时间顺序获得成佛，因此努力于这个因，期望在未来的果中获得，对于那些在时间上设定界限的下乘行者来说，不会在那个时间发生。这显示了法性没有边际的道理。声闻缘觉期望在七百万劫成佛，中观唯识期望在三个无数劫成佛，断除了十地圆满金刚喻定的一切增益，期望在十一普光地上获得三身四智的果位。那么，是否一定会像那样发生呢？因为不确定会发生，所以不会在那个时间发生。原因是什么呢？因为不离愿望和行持。这显示了无论如何也找不到的道理。那些下乘行者不离修道的努力，依赖于对果位的期望，因为对无处和无方持有偏见，所以不会发生。第四个是，如所说空性的特征。