Chinese
从认为自生佛是实物和名相，以及认为仅仅是暂时性空性中解脱出来，因为有必要展示对于寻求意义之果的真如的无知，所以才给予表述意义。而且，如果仅仅将词语视为究竟的意义，那么压倒这种观点就更为重要。如前所述： “任运大乐胜义智慧殊胜， 于三处念诵自明本初佛。 从实相名相暂时空性中解脱， 为示意义之无知故而作表述， 若仅执词句定解压倒胜。” 也就是说，首先以现量成佛来显示所知之自性，以大自在和法界中成佛二者来显示相，以一切皆是彼而成佛来显示词义，最后以无佛之伟大来印证，从而从执着表述意义中解脱出来，因此被称为具足五种伟大的大圆满。如彼经中云： “初以所知自性二为相， 一以词义一切皆印证， 五大之殊胜故名大圆满。” 第二是顶礼。顶礼薄伽梵吉祥金刚萨埵。这里有总义和词义两种，首先是总义，有四点。于何处顶礼？于薄伽梵吉祥金刚萨埵。由谁顶礼？由先前化现之身之上师噶绕多杰以及后来随学者们。如何顶礼？外在身体之顶礼，如五体投地，或者如燃灯佛之伸臂礼。内在语言之顶礼，如悦耳之音声和言辞。秘密意之顶礼，如证悟无别融入法界，犹如水入水。因此，词义是：衡量无二证悟之表征，抛弃智慧之花，见到意义之实相，故称为顶礼。如是身语意三恭敬顶礼。至于必要性，也符合高尚之行为，因为顶礼和敬语是其条件。并且与下乘之门相符，因为恭敬本尊而作为对境。并且断除傲慢和偏见，因为将密咒之上师和善逝置于首要位置。并且无有障碍和功德
English
Having liberated from considering the self-arisen Buddha as a substance and a name, and from considering emptiness as merely temporary, it is because there is a need to show the ignorance of the suchness of the fruit of seeking meaning that the expression of meaning is given. Moreover, if one merely regards words as the ultimate meaning, then it is even more important to overwhelm that view. As mentioned earlier: "The spontaneously present great bliss, ultimate wisdom is supreme, Reciting at the three places, self-illuminating, primordial Buddha. Liberated from substantial names, temporary emptiness, To show the ignorance of meaning itself, expressions are made, If only clinging to words as definitive, overwhelming is greater." That is to say, first, by manifestly becoming a Buddha, the nature of knowable things is shown; by the two, the great self and becoming a Buddha in the realm of Dharma, characteristics are shown; by becoming a Buddha in that everything is that, the definition is shown; and finally, by sealing with the greatness of no Buddha, one is liberated from clinging to expressive meanings. Therefore, it is called the Great Perfection with five greatnesses. As it says in that very text: "First, the nature of knowable things, two are characteristics, One seals everything with definition, Distinguished by the five greatnesses, therefore it is the Great Perfection." Second is prostration. I prostrate to the Bhagavan Glorious Vajrasattva. There are two aspects to this: the condensed meaning and the literal meaning. First, regarding the condensed meaning, there are four points. To whom is the prostration made? To the Bhagavan Glorious Vajrasattva. By whom is it made? By the supreme emanation body of the learned Garab Dorje, who appeared in the past, and by those who follow and engage in this. How is it done? Outwardly, the prostration of the body is done by touching the five limbs to the ground, or like the outstretched hand of Dipamkara. Inwardly, the prostration of speech is done with pleasant sounds and words. Secretly, the prostration of mind is done with realization becoming inseparable in the expanse, like water poured into water. Therefore, the definition is: measuring the sign of non-dual realization, abandoning the flower of intelligence, seeing the reality of meaning, therefore it is called prostration. Thus, prostration is offered with reverence in body, speech, and mind. As for the purpose, it is in accordance with noble behavior, because prostration and respect are its conditions. And it is in accordance with the lower vehicles, because the deity is revered as the object. And it cuts off arrogance and bias, because the mantra master and the Sugata are placed above as allies. And there are no obstacles and qualities
Chinese
由此产生，消除障碍，具备圆满殊胜佛法的四种必要条件。第二，不变的基础任运成就，以无偏纠正一切偏执。本体不确定，自生智慧随意显现，因此具备无偏的功德。意义不分别，对无生自性无二，因此超越一切边际的分别。自性不住，远离初始和终结，成为一切法的来源，因此是吉祥。非造作且远离一切生灭，因此是金刚。无有局限和偏袒，普遍存在且无有造作，光明清澈，因此是心。不住于常断的边际，压倒一切相状，因此是勇猛。例如世间的勇士抵挡战场一般。像这样通达意义，成为习惯，融入心性，因此要敬礼。于《佛陀和合续》中说：见解胜义精要义，如水注入于水中，如油融入于油中，谁能善见此自性，于此即是真敬礼。如此宣说。第二是身体的形态的简要说明：广大虚空涵盖一切上下之义，因此汇聚为六个大明点。明点的本体是，无有生灭法界的法身。众生各自的觉性是菩提心。定义是：语言无法表达，普遍存在，因此是明点。广大无边，无有边际和中心，因此是明点。无有棱角，通透空明，因此是明点。从各方面聚集为一，安住于唯一，因此称为明点。分类有：法性的明点，法界的明点，法界清净的明点，大智慧的明点，普贤的明点，任运成就的明点，共有六种。那么，一个明点分为六种，不矛盾吗？如果这些像羊角一样各自独立存在，那就有矛盾。但并非如此认为。例如，一个人具备文化和武艺等九种功德，从征服地方的角度称为勇士，从技艺高超的角度称为有才之人，从财富众多的角度称为富人，从愿望的基础的角度称为主人，从智慧的角度称为贤善等等。但这些并非独立存在，而是从他的功德方面进行命名。
English
From this arises the four necessities of perfecting the noble Dharma, which eliminates obstacles. Second, the unchanging basis is spontaneously accomplished, correcting all biases with impartiality. The essence is uncertain, and self-arising wisdom manifests in any way, thus possessing impartial qualities. The meaning is undifferentiated, and there is no duality in the unborn nature, thus transcending all conceptual extremes. The self-nature does not abide, is free from beginning and end, and becomes the source of all phenomena, thus it is glorious. It is unconditioned and free from all arising and ceasing, thus it is vajra. Without limitation or bias, it is universally present, unconditioned, and luminously clear, thus it is mind. Not abiding in the extremes of permanence or annihilation, it overpowers all characteristics, thus it is heroic. For example, like a worldly hero resisting on the battlefield. By becoming accustomed to such meaning and integrating it into one's being, one pays homage. In the Buddha Samyoga Tantra, it says: The view is the essential meaning of ultimate truth, like water poured into water, like oil mixed with oil, whoever sees this self-wisdom well, here is the true homage. Thus it is said. The second is a brief explanation of the form of the body: The vast sky encompasses all meanings of above and below, thus converging into six great bindus. The essence of the bindu is the Dharmakaya, the realm of phenomena without arising or ceasing. The awareness of each sentient being is the mind of enlightenment. The definition is: it cannot be expressed by words, it is universally present, therefore it is a bindu. It is vast and boundless, without edge or center, therefore it is a bindu. It has no corners and is completely transparent, therefore it is a bindu. It is gathered into one from all directions and abides as one, therefore it is called a bindu. The divisions are: the bindu of Dharmata, the bindu of Dharmadhatu, the bindu of pure Dharmadhatu, the bindu of great wisdom, the bindu of Samantabhadra, and the bindu of spontaneous accomplishment, there are six. So, is there no contradiction in dividing one bindu into six? If these were separate and distinct like the horns of a ram, there would be a contradiction. But it is not considered that way. For example, a person who possesses nine qualities such as culture and martial arts is called a hero from the perspective of conquering territory, talented from the perspective of great skill, wealthy from the perspective of abundant wealth, a master from the perspective of being the basis of desires, and virtuous from the perspective of intelligence. But these are not independent; they are named from the aspect of his qualities.
Chinese
如是，自性觉悟菩提心于三时中不积聚且不生起，是为法性之明点。唯有沉浸于此，任何事物皆不停止，是为法界之明点。如是，功德无尽，法性之明点如虚空般不生起，法界之明点如虚空之幻化般不停止，此二者，词句上有先后，意义上无差别。从表达方式上轮流表达，本体上无生灭二者，因二取之戏论完全清净，是为法界完全清净之明点。其意义上无东西内外，是为大智慧之明点。于此无好坏取舍，无遮立过失功德，是为普贤王如来之明点。于此一切汇集且不舍弃任何边际，于自处解脱，是为任运成就之明点。如是说，于果之界中：未作造作功德皆圆满，显现之量连同意义自始清净，了知此者自明，于此解脱偏执，无需寻觅，本初圆满之精华。如是说。第一是，于见之界中：执著名相且以自性执著差别，显现体验以理智之法行持，从堕落中执取，彼等即是实相，自性离一切戏论即是确定。了知此者，名相自明即是智慧，其形象显现为慈悲之化身，幻化技艺执持金刚胜者，本初无有聚散即是大圆满，若非如此，四句八边轮回涅槃之法，任何显现皆不合理，因此，法之法性实相即是理智。暂时之法性，错觉自相，地坚水湿火热风动，嗔恨从各方面折磨心等，从各方面不混杂，本初安住各自显现，总相无常痛苦空无我。如是说。有法者之法性，总相与自相执著名相，且事业极其清净，从堕落中执取，以理智执取真实之义，以自性以差别执著法，是为法，此四者之实相是，名相自明，形象任运成就，自性无有可执之处，不会超越这些，因此所代表者，是事物之因缘，称为法性，若能确定，则为名相
English
Thus, the self-awareness, the mind of enlightenment, which is not accumulated in the three times and does not arise, is the bindu of dharmata. Only by indulging in this, nothing ceases, is the bindu of the sphere of reality. Thus, virtues are inexhaustible, the bindu of dharmata does not arise like the sky, and the bindu of the sphere of reality does not cease like the magical display of the sky. These two, although there is a sequence in words, there is no difference in meaning. Although expressed alternately from the mode of expression, in essence, there is no arising or ceasing, because the proliferation of dualistic grasping is completely purified, it is the bindu of the completely purified sphere of reality. In its meaning, there is no east, west, inside, or outside, it is the bindu of great wisdom. In this, there is no good or bad, acceptance or rejection, no faults or merits, it is the bindu of Samantabhadra. In this, everything is gathered and no extreme is abandoned, liberated in its own place, it is called the spontaneously accomplished bindu. Thus it is said, in the realm of the fruit: Without artificiality, all qualities are perfected. The extent of appearance, together with meaning, is pure from the beginning. Knowing this, self-illumination, in this, freedom from bias. Without searching, it is the essence of primordial perfection. Thus it is said. The first is, in the realm of view: Holding onto characteristics and grasping differences by essence, appearances and experiences are practiced with the Dharma of reason, grasping from downfall, those are the reality itself, the nature of being free from all elaborations is certain. Knowing this, characteristics self-illuminating is wisdom itself, its form appears as an emanation of compassion, the illusory skill holds the powerful Vajra, primordial without gathering or scattering is the Great Perfection. If not so, the four extremes, eight boundaries, the Dharma of samsara and nirvana, any appearance is unreasonable, therefore, the dharmata of Dharma, reality is reason. Temporary dharmata, illusory appearance, own characteristic, earth solid, water wet, fire hot, wind moves, hatred torments the mind from all sides, etc., unmixed from all sides, primordially abiding, appearing separately, general characteristic impermanence suffering emptiness no-self. Thus it is said. The dharmata of those with Dharma, the general and own characteristics grasp characteristics, and the actions are extremely pure, grasping from downfall, with reason grasping the meaning of truth, with essence grasping the Dharma with difference, is called Dharma, the reality of these four is, characteristics self-illuminating, form spontaneously accomplished, nature without anything to grasp, will not transcend these, therefore what is represented, is the cause of things, called dharmata, if one can be certain, then it is a characteristic