Chinese
执着于（事物）的相，执着于因果，执着于暂时的道理为真，以及执着于本体为有法、差别为法等等，断除这些执着的戏论，即是明点。而且，这四种法不会变成我们自性任运成就三者之外的东西，因为本来就没有戏论。所以，这四种法不是被舍弃，而是任运成就的三种状态就那样安住。如是说：在果的界限中，以理智推翻自相的堕落，以本体（推翻）差别执着，诸法的实相，不会超出自身明亮任运成就无所缘。这表明，事物之因即是法性。因此，断除相、因执、暂时的理、有法、法性等执着的戏论。我们自性不变，没有戏论。不舍弃这些，状态就是那样。如此说。第二，如此，一切法的状态，完全清净的法性，也是佛的功德和教法大海的源泉的功德，本来就圆满地安住在基础中，因此也超越了断灭和常有的戏论之边。所以，安住在基础中的法性，从断灭和常有的戏论中，其显现不会有任何阻碍，因此圆满于虚空的明点中。如是《楞伽经》中说：如此，状态完全清净，教法大海的源泉圆满安住在基础中，也超越了断灭和常有的戏论，法性圆满于虚空的明点中。如此说。第三，成为一切的源泉，那时，在（事物）自身中，产生的地、产生的状态、产生者的虚空之界限和所有分别念，自性清净。因此，为了断除断灭和空性的戏论，才安立“虚空”这个词语，但其自性本来就完全清净。所以，所有戏论也都是完全断除的状态，因此称为虚空完全清净的明点。该经中说：那时，在（事物）自身中，产生、产生的状态产生，界限、所有分别念自性清净。因此，为了（断除戏论的）需要才安立“虚空”，但（虚空）本来就清净。所以，所有戏论也都是完全断除的状态。如此说。第四，通晓这些本性的实相，是自证的本体，自身光明清明的智慧。不像声闻那样
English
Attachment to characteristics, attachment to cause and effect, attachment to temporary reasoning as truth, and attachment to the essence as the subject of dharma and the distinctions as dharma, are all cut off by the elaboration of these desires, which is the bindu. Moreover, these four dharmas will not change into anything other than our own nature, the three spontaneously accomplished ones, because there is no elaboration from the beginning. Therefore, these four dharmas are not abandoned, but the three spontaneously accomplished states remain as they are. As it is said: In the realm of the fruit, the fall of self-characteristics is overturned by reason, the attachment to distinctions by essence, the reality of all dharmas does not go beyond self-luminous spontaneous accomplishment without object. This indicates that the cause of things is called dharmata. Therefore, cut off the elaboration of attachment to characteristics, causal attachment, temporary reason, subject of dharma, and dharmata. Our own nature does not change, there is no elaboration. These are not abandoned, the state is like that. Thus it is said. Second, thus, the state of all dharmas, the completely pure dharmata, is also the qualities of the Buddha and the qualities of the source of the ocean of teachings, which are inherently complete in the ground, and therefore also beyond the extremes of elaboration of annihilation and permanence. Therefore, the dharmata abiding in the ground, from the elaboration of annihilation and permanence, its manifestation is not obstructed in any way, and therefore it is complete in the bindu of space. As it is said in the Lankavatara Sutra: Thus, the state is completely pure, the source of the ocean of teachings is completely established in the ground, and it is also beyond the elaboration of annihilation and permanence, the dharmata is complete in the bindu of space. Thus it is said. Third, becoming the source of all, at that time, in the (things) themselves, the place of arising, the manner of arising, the boundaries of the space of the arising one, and all conceptualizations are naturally pure. Therefore, in order to cut off the elaboration of annihilation and emptiness, the word "space" is established, but its own nature is originally completely pure. Therefore, all elaborations are also in a state of complete cutting off, and therefore it is called the bindu of completely pure space. It is said in that sutra: At that time, in the (things) themselves, arising, the manner of arising arises, boundaries, all conceptualizations are naturally pure. Therefore, in order to (cut off elaboration) the need to establish "space", but (space) is originally pure. Therefore, all elaborations are also in a state of complete cutting off. Thus it is said. Fourth, knowing these realities of nature is the essence of self-awareness, the self-luminous clear light wisdom. Not like the Shravakas
Chinese
舍弃，如声闻乘般；遮止，如独觉乘般；清净，如菩萨乘般；努力，如密咒乘般。一切戏论，皆于本初无有明暗而自解脱。以无偏颇之心了知自性，较八种勤作更为殊胜，此乃自生之大智慧明点。如前所说：彼知自明光明智慧者，舍弃遮止清净勤作戏论皆明解脱。以无偏颇之心了知，故为殊胜。此乃自生大智慧之明点。第五，于此无有偏颇，远离一切取舍与扬弃。一切法皆为本初菩提心之大乐。断除执着于有为实有，或无为空性，或显空二者，或非二元，或一切皆是，或一切皆非之戏论。以大乐容纳一切，故为广大之普贤王如来明点。如彼经所云：于此无有偏颇，远离遮止取舍。一切皆为本初菩提心大乐。断除执着于有无是非之戏论。此乃大乐广大之明点。第六，彼之嬉戏庄严中，一切皆圆满，如幻化般，一切境之相状皆为不定之嬉戏，任运成就，故自生多种种姓之差别。从舍弃声闻乘，遮止独觉乘，清净菩萨乘，外道转变，内道大乘努力，阿努瑜伽修持中解脱，故于任运安住之大乐中圆满，是故为任运成就之明点。如前所说：彼之嬉戏庄严圆满如幻化。相状任运成就，种姓之差别显现。从舍弃遮止清净转变勤作修持中解脱。任运安住大乐圆满之明点。如是，初三者显示自性，大智慧显示本体，最后二者显示智慧与自性之功德。如彼经所云：三者显示自性，一者显示本体。二者显示功德殊胜。此六者亦仅从心性一者之角度而安立，实则无有其他各别之义。若能善解此义，则广大虚空上下之义皆汇集于此。第三，支分之理。
English
Abandoning, like the Shravakas; negating, like the Pratyekabuddhas; purifying, like the Bodhisattvas; striving, like the Mantrayana. All elaborations are primordially self-liberated without clarity or obscurity. Knowing the nature without partiality, it is more distinguished than the eight endeavors, and this self-arising is the bindu of great wisdom. As it was said before: "Knowing that, the self-aware, luminous wisdom, abandoning, negating, purifying, striving, elaborations are all clearly liberated. Knowing without partiality, it is distinguished. This self-arising is the bindu of great wisdom." Fifth, in this, there is no partiality, and all acceptance and rejection are absent. All dharmas are primordially the great bliss of the mind of enlightenment. Cutting off all elaborations of believing that existence is substantial, or non-existence is emptiness, or both appearance and emptiness, or non-duality, or everything, or nothing. Because everything is contained in great bliss, it is the vast bindu of Samantabhadra. As it says in the same text: "In this, there is no partiality, and acceptance and rejection are absent. Everything is primordially the great bliss of the Bodhicitta. Cutting off the elaborations of believing in existence, non-existence, being, or not being. This is the bindu of great bliss and vastness." Sixth, in its play as an ornament, everything is complete, and like an illusion, all aspects of objects are spontaneously accomplished in the play of uncertainty, so the distinctions of various lineages arise spontaneously. Liberated from abandoning the Shravakas, negating the Pratyekabuddhas, purifying the Bodhisattvas, transforming the outsiders, striving in the inner Mahayana, and accomplishing the Anuyoga, it is complete in the spontaneously abiding great bliss, therefore it is the spontaneously accomplished bindu. As it was said before: "Its play is complete as an ornament, like an illusion. Aspects are spontaneously accomplished, and the distinctions of lineages arise. Liberated from abandoning, negating, purifying, transforming, striving, and accomplishing. The bindu of spontaneously abiding great bliss is complete." Thus, the first three show the nature, the great wisdom shows the essence, and the last two show the qualities of wisdom and nature. As it says in the same text: "The three show the nature, one shows the essence. The two show the excellent qualities." These six are also posited only from the perspective of the single nature of mind, but in reality, no separate meaning is established at all. If that meaning is well understood, then all the meanings of the great sky, head, and feet, are gathered there. Third, the manner of the limbs.
Chinese
如果广说，由二十七个“སྐབས”来显示，即从最初的法性“སྐབས”开始，直到最后仅略微提及术语“边、论、释”的“སྐབས”为止。在《十部决定义经》中，关于“སྐབས”的口诀是：心性圆满之精华，无垢自生之智慧，诸法三时无有遮蔽，法性之义无有阻碍，各自开启机会，因此称为“སྐབས”。如是说。对于心之法性，称为无阻碍之“སྐབས”。如是说，因此这些都已清楚地阐述。也就是说，金刚萨埵广大如虚空，有二十七个“སྐབས”，六个大明点，五种大，以及二十五个手印之说。现在，按照龙钦心髓的体系，不单独承认各个手印，而是以五种幻化橛来稳固不变地进行扩展，因此不单独区分各个位置，而是认为具有强大的力量，因此也不单独承认各个手印。那么，不将“སྐབས”和明点作为单独的界限是否合理呢？这正是自宗的合理界限，因为“སྐབས”和明点二者分开并开启了连续的机会。如果将此作为分支的方式来详细阐述，那么每个“སྐབས”都以四个例子、意义、理性和论证来显示，因此以二十七种见解来修持法性；以二十七种相似之处来象征法性的例子；以二十七种理性来证明法性的合理性；以二十七种论证来确定法性。如是，以四组二十七来显示。在最初的“སྐབས”和明点中，显示“སྐབས”的意义；显示如实之基础，即自宗大圆满的见解，如虚空般广大无垠的境界；显示本体超越自他之名言，是诸法之自性的理性；显示无有造作的论证；显示明点的定义。这五个之中，第一个是法性之“སྐབས”，即法性不是从因缘而来，不可能成为有为法的对治，觉性菩提心性是佛陀，没有造作。
English
If explained extensively, it is shown by twenty-seven "occasions" (skabs), that is, from the initial occasion of the nature of reality (chos nyid kyi skabs) up to the occasion where only the terms "edge, scripture, commentary" are slightly mentioned. In the Ten Definitive Meaning Sutras, the instruction on what is called "occasion" (skabs) is: "The essence of mind itself is complete, in the unobstructed, self-arisen wisdom, all phenomena are unobstructed in the three times, in the meaning of the nature of reality there is no obstruction, each individually opens opportunities, therefore it is called 'occasion'." And, "For those natures of mind, it is called the unobstructed 'occasion'." As it is said, these have been clearly explained. That is, Vajrasattva is vast like space, there are twenty-seven occasions, six great bindus, five great ones, and it is known as twenty-five mudras. Now, according to the Longchen Nyingtik system, instead of individually accepting each mudra, the key is to expand immutably with the five illusory nails, so instead of individually distinguishing each position, it is considered to have great power, so the mudras are also not individually accepted. Then, is it reasonable not to regard the occasions and bindus as separate boundaries? This is indeed the reasonable boundary of our own system, because the two, occasions and bindus, separate and open up continuous opportunities. If this is explained in great detail as a branch, then each occasion is shown with four examples, meanings, reasons, and arguments, so the nature of reality is practiced with twenty-seven understandings; the nature of reality is symbolized with twenty-seven similar examples; the validity of the nature of reality is proven with twenty-seven reasons; and the nature of reality is established with twenty-seven arguments. Thus, it is shown with four sets of twenty-seven. In the first occasion and bindu, the meaning of the occasion is shown; the basis as it is, the view of the Great Perfection of our own system, is shown in the realm as vast and expansive as the sky; the reason is shown that the essence transcends the terms of self and other, and is the nature of all phenomena; the argument free from effort is shown; and the definition of the bindu is shown. Among these five, the first is the occasion of the nature of reality, that is, the nature of reality does not arise from causes and conditions, and it is impossible to become an antidote to compounded phenomena, the awareness, the mind of enlightenment, is the Buddha, not made.