Chinese
我的高度很高啊！毫不费力自然解脱，多么广阔啊！原始觉悟伟大，多么精通周旋啊！具有五种颜色，多么擅长书写啊！显有清净，多么平坦啊！自生光明，多么善于安排啊！基现广大，多么宽广啊！轮回与涅槃二者，多么善于联系啊！五身智慧，多么善于累积啊！如是所说，当知于无边圆满的基现，通透广大的虚空中。 又是从积聚珍宝中所说： 如此以功德生起之方式，于唯一安住之智慧，不寻自得，从先前至今乃是自性。 如前所说： 因此基位觉性，以自生之故，显现圆满。 以自生之故，基性自圆满。 以自现之故，对境亦圆满。 以自解脱之故，错乱之基圆满。 以自净之故，道之所有圆满。 以自明之故，所知圆满。 以自遍之故，果圆满。 以自地之故，因缘圆满。 以自证之故，法性圆满。 以自还之故，轮回涅槃圆满。 以自住之故，续部教证圆满。 以自圆满之故，一时圆满。 以自知之故，诀窍圆满。 以自住之故，禅定圆满。 以自成之故，法界圆满。 如是所说，于基解脱原始法性无二光明大珍宝秘密法界中，当坚信不疑。 如此若能善加领悟，则能如实通达此时的口诀之意，从而占据本有的稳固地位。 第二，将一切扩展为遍离边际之印契： 广而言之，于宣说虚空大之时，从决定意义十经中所说： 不住于相之境，乃是大智慧之印契。 方法与智慧无二，乃是大智慧之印契。 如是等智慧方便之印契二十五种，以及自宗所立断除戏论之金刚橛，圣妙印契五种，应当了知。 简而言之，如是口诀所开之方便，亦有遣除他宗与寻求自义二种必要，故而经过辨别考察后方才宣说。 自性之体性乃是超出言诠之真如，非是能以“是与非”以及“有与无”所能诠释
English
My height is very high! Effortlessly self-liberated, how vast! Primordial awareness is great, how skilled in circumambulation! Possessing five colors, how excellent in writing! Phenomenal existence is perfectly pure, how even! Self-arisen luminosity, how well-arranged! The ground appearance is vast, how broad! Samsara and Nirvana, how skillfully connected! Five Kayas of wisdom, how excellently accumulated! As it is said, one should know that within the expanse of the utterly vast ground appearance, which is devoid of extremes and perfectly complete. Moreover, from the "Heap of Jewels" it is said: In this way, through the manner in which qualities arise, in the wisdom that abides as one, without seeking, it is self-found; from before until now, it is self-nature. As said before: Therefore, the ground-abiding awareness, because it is self-arisen, appearance is complete. Because it is self-born, the ground itself is complete. Because it is self-appearing, the objects are also complete. Because it is self-liberated, the basis of confusion is complete. Because it is self-purified, all paths are complete. Because it is self-aware, knowable things are complete. Because it is self-pervading, the result is complete. Because it is self-ground, causes and conditions are complete. Because it is self-realized, the nature of reality is complete. Because it is self-returning, samsara and nirvana are complete. Because it is self-abiding, tantras and agamas are complete. Because it is self-complete, it is complete in one moment. Because it is self-knowing, instructions are complete. Because it is self-abiding, meditation is complete. Because it is self-existing, the dharmadhatu is complete. As it is said, in the great, precious, secret dharmadhatu of the ground-liberated, primordial, non-dual, luminous nature, one should have unwavering faith. If one understands this well, one will fully comprehend the meaning of this pith instruction, and thus secure the stronghold of one's innate nature. Second, the seal that expands everything into freedom from all directions: In detail, in the context of explaining the Great Space, from the Ten Sutras of Definitive Meaning: Not abiding in the realm of signs, is the seal of great wisdom. Method and wisdom are non-dual, is the seal of great wisdom. Thus, the twenty-five seals of wisdom and means, and the five sacred seals of the vajra stake that cuts through delusion according to our own tradition, should be understood. In brief, the occasions that are distinguished by such pith instructions have two purposes: to eliminate others and to seek one's own benefit. Therefore, they are taught after careful examination. The thusness that transcends expression by the nature of reality cannot be expressed by "is and is not" or "exists and does not exist."
Chinese
从地边的解脱全部安住于一个明点中，确信实义的法性是超越边际的精华，这显现为任运成就三身的词句之声。如同邪见三派，有些偏执于一方；又如其他六师外道，则遮蔽了实义。同样，八种勤作也因执着于果，而像从无偏颇之义的实相中散乱游荡一样。因此，所有这些都只是为了需要的假立名言，实际上应当依靠远离希求的自性中印持的印契。即于彼中说：为了需要和目的而安立，在一个是与非中产生了三个是，有些偏执，有些遮蔽，果散乱，仅仅是假立，印持离欲。如是。也应当了知名、义、例三者的道理。于《 निश्चितार्थसूत्र十义经》中说：此印之自性，应当了知为三种，名、自性、例三者，名即是说印。自性是无有变异，金刚心无有变异。例如同虚空，虚空之例无有譬喻。如是说。第三，以明点断除分别的戏论，即是显示远离一切戏论的自证菩提心之体性。于《智慧秘密经》中说：如未生起之月轮，不动之心性未生起，明点离戏本初佛，菩提心之差别大。如是说。于《十义经》中说：所谓明点明点，是无有戏论之义，是菩提心之自性。如是说。其中，以断除戏论之方式，从体性、本体和功德的侧面进行区分，因此宣说了六种类别。如广说于大虚空之时义中出现一样，各自的差别基础和差别的自性要点要依靠而了知。但简而言之，于《果之界》中说：从无为中圆满了所有功德，显现的一切都具有意义，本来就是清净的。了知此者，自明，对此解脱了偏袒。不寻觅，是本初圆满的上选。三者显示体性，一者显示本体，二者显示功德殊胜。
English
From the complete liberation of the edge of the earth, dwelling in a single bindu, having ascertained the essence of the nature of reality, which transcends boundaries, as the sound of the words of the spontaneously accomplished three bodies. Like the three schools of wrong views, some are biased towards one side; and like the other six heretical teachers, they obscure the meaning. Similarly, the eight efforts also, because of attachment to the result, become like wandering away from the meaning of the impartial reality. Therefore, all these are merely imputed terms of necessity, but in reality, one should rely on the mudra sealed in a state free from desire. That is, it says in that itself: 'It is established for the sake of need and purpose, and three "yes" arise from one "yes" and "no". Some are biased, others obscure, the result wanders. It is merely imputed, sealed with detachment.' Thus it is. One should also understand the manner of the three aspects of name, meaning, and example. In the निश्चितार्थसूत्र (Nircitartha Sutra, Sutra of Definitive Meaning), it says: 'The nature of this mudra, should be known as three aspects. Name, nature, and example are three; name is said to be mudra. Nature is unchanging; the vajra mind is unchanging. Example is like the sky; the example of the sky has no comparison.' Thus it is said. Third, cutting off the proliferation of conceptualization with bindu, is to show the nature of self-awareness, the bodhicitta, which is free from all proliferation. In the ཡེ་ཤེས་གསང་བ་ (Yeshe Sangwa, Wisdom Secret), it says: 'Like the unarisen circle of the moon, the unmoved mind itself is unarisen, bindu is free from proliferation, primordially enlightened, the distinction of bodhicitta is great.' Thus it says. In the མདོ་བཅུ་ (Do Chu, Ten Sutras), it says: 'What is called bindu, bindu, is the meaning of non-proliferation, it is the nature of bodhicitta.' Thus it is said. Therein, by the way of cutting off proliferation, it is said that there are six categories by distinguishing from the aspects of nature, essence, and qualities. As it appears extensively in the meaning of the great sky, one must know by relying on the respective basis of distinction and the essential point of distinction. But in brief, in the འབྲས་བུའི་ཀློང་ (Drebu'i Long, Realm of Fruit), it says: 'From the unmade, all qualities are perfected, whatever arises is meaningful, and is pure from the beginning. Knowing that, self-luminous, it is liberated from partiality. Not sought, it is the supreme choice perfected from the beginning. Three show the nature, one shows the essence, two show the excellent distinction of qualities.'
Chinese
例如，断除“是”与“非”和“欲”的戏论是法性之明点，断除依赖和断灭、空性的戏论是界之明点，断除事物表相和因果的戏论是界完全清净之明点，断除无明和宗派偏见的戏论是大智慧之明点，断除好坏和取舍的戏论是普贤王如来之明点，断除勤作和生起修持的戏论是任运成就之明点。其中第一个是，总的来说，法被称为“执持”，因为执持诸法的自相和共相，所以是法；因为以纯净的行为从堕入恶趣中执持，所以是法；显现、声音、体验等，因为以理智执持名言谛义，所以是法；法性的自性，因为执持差别的自相，所以是法。这四种法的实相，在见解的虚空中：执持体相，以自性执持差别，从显现体验理智之法中，以清净之行，从堕落中执持，这些就是实相。自性远离一切戏论，这一定是确定的。了知此者，体相即是自证智慧。它的显现是慈悲的化身。幻化，掌握技巧，金刚大能者，从本初就没有分离，圆满广大。同样，四句、八边、轮回、涅槃之法，因为不应该显现任何事物，所以，法的法性就是实相，这是理智。如是所说，体相自明，任运成就，因为不超出无自性之义，所以，以其象征事物之缘起称为法性。因此，执持表相，执持因果，执持暂时的理智为真实，执持自性为法性和差别为法，对于这些体相，以“是”与“非”和“欲”来执着和攀执的所有戏论都断除，所以安立为明点。这四种法不离我们自己的自性、任运成就三者，因为本来没有戏论，所以这四者不是抛弃，而是各自的自性从本初就没有改变地安住于那样的自性中。如是也曾在果的虚空中说：自
English
For example, cutting off the elaborations of "is" and "is not" and "desire" is the bindu of dharmata, cutting off the elaborations of dependence and annihilation/emptiness is the bindu of space, cutting off the elaborations of things and signs and cause and effect is the bindu of the completely pure space, cutting off the elaborations of ignorance and sectarian bias is the bindu of great wisdom, cutting off the elaborations of good and bad and acceptance and rejection is the bindu of Samantabhadra, and cutting off the elaborations of effort and cultivation/accomplishment is the spontaneously accomplished bindu. Among these, the first is: generally, dharma is called "holding" because it holds the own-character and general character of all dharmas, so it is dharma; because it holds from falling into bad destinies through pure conduct, so it is dharma; appearances, sounds, experiences, etc., because it holds the meaning of conventional truth through reasoning, so it is dharma; the nature of dharmata, because it holds the own-aspect of distinctions, so it is called dharma. The reality of these four dharmas is: in the expanse of view: it holds characteristics and holds distinctions by nature, from the dharmas of appearance, experience, and reasoning, through pure conduct, it holds from falling, these are the reality. The nature is definitely free from all elaborations. Knowing this, the characteristic is self-aware wisdom. Its manifestation is the emanation of compassion. Illusion, mastering skills, Vajra powerful one, from the beginning there is no separation, completely vast. Similarly, the four extremes, eight edges, samsara, nirvana dharmas, because it is not appropriate to appear as anything, therefore, the dharmata of dharma is reality, this is reasoning. As it is said, the characteristic is self-luminous, spontaneously accomplished, because it does not go beyond the meaning of no self-nature, therefore, its symbol is called dharmata as a condition of things. Therefore, holding to signs, holding to cause and effect, holding to temporary reasoning as truth, holding to nature as dharmata and distinctions as dharma, for these characteristics, all the elaborations of clinging and grasping with "is" and "is not" and "desire" are cut off, so it is established as a bindu. These four dharmas are not separate from our own nature, spontaneously accomplished three, because there is originally no elaboration, so these four are not abandoned, but their respective natures abide in such a nature from the beginning without alteration. As it was also said in the expanse of the fruit: Self
Chinese
以名称堕落，以理性的自性。 以分别执着，诸法即是其存在方式。 自明任运，不会超出无相。 以此象征，事物之因即是法性。 因此，名相、因果、暂时之类。 断除有法、法之欲求的戏论。 我等之自性不变，无有戏论。那些不是抛弃，而是如是安住。 如是说。出自《十经》：无戏论法性明点，是不造作的菩提心，说是自性安住的明点，是菩提心的伟大之处。 二是，如是，一切法的体性，完全清净的法性大虚空，是佛陀果位的诸法，以一切功德和证悟彼之方便或名相的教法大海的生处，以及成为一切法之自性的法性之实地而安住，从一开始就在一切收摄的法界中圆满，因此也超越了断灭边见的戏论。因此，法性的体性，轮涅一切法分别和收摄之因的自性，在法界虚空中显现，断除一切空性边见的戏论，因此在大明点中，从一开始就无有边际地圆满。如是也出自《果位虚空》：如是体性完全清净，是教法大海的生处，实地安住圆满，也超越了断灭边见的戏论，是法性法界的明点圆满。如是说。出自《十经》：无戏论法界的明点，是收摄一切的菩提心，收摄于分别的明点中，是菩提心的伟大之处。 三是，如是，在法性的体性中，成为一切生处的法界本身，在实地安住中圆满，在那时，功德如何显现，以及与之相关的一切必要，无论何处是意义的生处，以及生起的方式和生起者的法界，称为这些的偏袒和分别念全部自性清净，因此法界无有边际和内外，远离一切执着，在自性中无离地清净，因此称为法界，以断除断灭戏论的必要而安立，但自性从一开始就