English
By name falling, by the nature of reason. By holding onto distinctions, all phenomena are its way of being. Self-illuminating and spontaneously accomplished, it does not go beyond the absence of characteristics. Symbolizing this, the cause of things is called the nature of reality. Therefore, names, causes, effects, temporary states, and types. Cut off the elaboration of desires for entities and phenomena. Our own nature is unchanging, without elaboration. Those are not abandoned, but remain as they are. Thus it is said. From the Ten Sutras: The bindu of the nature of reality, free from elaboration, is the uncreated Bodhicitta, said to be the bindu abiding in its own nature, is the greatness of Bodhicitta. Secondly, thus, the nature of all phenomena, the great expanse of the completely pure nature of reality, is the source of the ocean of teachings, which are all the qualities of the fruits of Buddhahood and the means or aspects of realizing it, and abides as the basis of the nature of reality, which has become the essence of all phenomena, and is complete in the sphere that gathers everything from the beginning, and thus transcends even the elaboration of nihilistic extremes. Therefore, the nature of reality, the nature of the cause that separates and gathers all phenomena of samsara and nirvana, is clear in the expanse of the sphere of reality, and by cutting off all elaboration of nihilistic extremes, it is complete from the beginning without beginning or end in the great bindu. As it is also said in the Expanse of Fruition: Thus, the nature is completely pure, it is the source of the ocean of teachings, abiding as the basis, complete, and also transcends the elaboration of nihilistic extremes, it is the bindu of the sphere of reality, complete. Thus it is said. From the Ten Sutras: The bindu of the sphere of reality, free from elaboration, is the Bodhicitta that gathers everything, gathers into the bindu that separates, is the greatness of Bodhicitta. Thirdly, thus, in the nature of reality, the sphere of reality itself, which has become the source of all, is complete in abiding as the basis, at that very time, how do qualities arise, and whatever is necessary with its purpose, whatever is the place of arising of meaning, and the way of arising, and the sphere of the ariser, all partiality and imputation called these are naturally completely pure, therefore the sphere of reality is without beginning or end, without inside or outside, free from all grasping, and is purely inseparable in its own nature, therefore it is called the sphere, it is established by the necessity of cutting off the elaboration of nihilism, but its own essence from the beginning
Chinese
由于一切分别念都安住在无二的法界中清净，因此所有执取细微和粗大的戏论都被完全断除，所以称为法界完全清净的明点。如《果法界》中所说：“那时自身生起处，生起方式生起。一切偏颇分别念，完全自清净。称为法界因必要，立名本初清净故。一切戏论亦，完全断除之状态。”又如《十万续》中所说：“法界自性清净明点，是执取清净的菩提心。摄集于无戏论的明点中，是菩提心的伟大之处。”以上三者是从自性的状态方面进行阐述的。第四，像这样无有混杂、无有遮蔽地了知自性的状态，是自明自光自显的自生智慧，因此像声闻乘一样舍弃，像缘觉乘一样否定，像菩萨乘一样修持，像密咒乘一样勤作等等，所有的戏论都从一开始就在无所缘自明的状态中解脱。由于自性安住于无有偏颇的状态，因此了知此意义无有遮蔽，是无有止境的智慧，因此是超越八种勤作智慧的自显现，是普光明大智慧的明点。如《果之法界》中所说：“彼知自明光明智慧故，舍弃否定修持勤作戏论皆明解脱。无有偏颇而知故具殊胜，自显智慧大明点。”又如《十万续》中所说：“大智慧的明点，是不被遮蔽的菩提心，摄集于无有止境的明点中，是菩提心的伟大之处。”这是从自生智慧的体性无有遮蔽、通彻明亮的角度进行阐述的。第五，像这样，由于智慧没有偏颇，因此远离一切取舍、扬弃，一切法从一开始就是菩提心，是任运安住的大乐，因此对于有认为是实有，对于无认为是空性，对于二认为是二，对于无二认为是无二，对于一切皆是任运成就，对于什么都不是认为是本初清净等等，断除四句六边的所有臆想戏论，一切都汇集消融于无分别的大乐之中
English
Since all discriminations abide purely in the expanse of non-duality, all elaborations such as grasping at subtle and coarse are completely severed. Therefore, it is called the bindu of the completely pure expanse. As it is said in the Fruit Expanse: "At that time, the place of arising arises, the manner of arising arises. All partial discriminations are completely self-purified. It is called expanse because it is necessary, named because it is primordially pure. All elaborations are also in the state of being completely severed." Also, as it is said in the Ten Mod: "The expanse itself is the completely pure bindu, the bodhicitta that purifies grasping. It is gathered into the bindu without elaboration. It is the greatness of bodhicitta." These three explain from the perspective of the state of being of the nature. Fourth, knowing such a state of nature without mixing or obscuration is the self-knowing, self-illuminating, self-manifesting self-arisen wisdom. Therefore, like the Shravakas, abandoning; like the Pratyekabuddhas, negating; like the Bodhisattvas, training; like the Secret Mantras, striving, and so on, all elaborations are liberated from the beginning in the state of objectless self-illumination. Since the nature abides without partiality, the wisdom that knows this meaning without obscuration is unceasing. Therefore, it is self-manifest as being superior to the eight striving wisdoms, it is the bindu of the great all-illuminating wisdom. As it is said in the Fruit Expanse: "Knowing that, self-knowing, luminous wisdom, abandoning, negating, training, striving, elaborations are all clearly liberated. Knowing without partiality is superior, it is the self-arisen great wisdom bindu." Also, as it is said in the Ten Sutras: "The bindu of great wisdom is the unobscured bodhicitta, gathered into the unceasing bindu. It is the greatness of bodhicitta." This explains from the aspect of the nature of self-arisen wisdom being unobscured and transparently clear. Fifth, since wisdom is without partiality, it is free from all acceptance and rejection, taking and abandoning. All dharmas are from the beginning the spontaneously present great bliss of bodhicitta. Therefore, believing that existence is substantial, believing that non-existence is emptiness, believing that two are two, believing that non-duality is non-dual, believing that all is spontaneously accomplished, believing that nothing is primordially pure, and so on, severing all the elaborations of the four extremes and six limits of conceptualization. All are gathered and dissolved into the great bliss without separation.
Chinese
地基平等广大的意界是普贤王如来的明点。果部说：于此无有偏袒、破立、取舍，一切本为菩提心大乐，断除有无、是非、欲求之戏论，乃大乐广大的明点。又《十部经》云：无戏论普贤明点，是无取舍之菩提心，摄集于平等大明点，是菩提心之伟大。此乃显示本体之功德。第六是，如是普皆平等广大之游舞庄严中，一切法皆圆满，如幻如水月等，一切境之相亦皆于彼游舞中任运成就，多种族类之差别自显而明。故如声闻缘觉般舍弃遮止，如菩萨般修持，如外道三种般转变，如内道二部般解脱勤作，无论显现何者、存在何者、变化何者，皆非由因而生，非由缘而造，而是本来自成而住，于任何处亦不动摇，一切法皆无余地圆满为菩提心大乐，故名任运成就之明点。果部说：彼之游舞庄严圆满如幻化，诸相任运成就，族类之差别显现，解脱舍弃遮止、修持转变、勤作，乃任运安住圆满大乐之明点。又《十部经》云：无戏论任运安住明点，是超越勤作之菩提心，摄集于不动摇之明点，是菩提心之伟大。此乃显示自性之功德。如是六明点，法性、界、界清净之三明点为见，大智慧明点为意，普贤王如来明点为行，任运成就明点为自性，以显示此等之门安立。如《智慧秘密》云：自明智慧六明点，乃见行意之自性。如是宣说。第四，以五大之差别衡量而显示，前文已述，为从部分而明晰，故再次宣说。果部说：现量显现
English
The ground, the equal, vast expanse of mind is the bindu of Kuntuzangpo. The Fruit Sphere states: In this, there is no bias, refutation, acceptance, or rejection. Everything is inherently the great bliss of Bodhicitta, cutting off the elaborations of existence, non-existence, being, and non-being. It is the bindu of great bliss and vastness. Also, the Ten Sutras state: The non-elaborate Kuntuzangpo bindu is the Bodhicitta without acceptance or rejection, gathered into the great bindu of equality. It is the greatness of Bodhicitta. This shows the qualities of the essence. Sixthly, in the play of such all-equal vastness, all phenomena are complete as ornaments, and all aspects of objects, like illusions and moon reflections in water, are spontaneously accomplished in its play. The distinctions of various lineages are clear as they arise naturally. Therefore, like the Hearers and Solitary Realizers, there is no abandonment or obstruction; like Bodhisattvas, there is no cultivation; like the three types of externalists, there is no transformation; and like the two internal schools, there is freedom from effort and accomplishment. Whatever appears, exists, or changes, it does not arise from causes or is created by conditions, but abides as spontaneously accomplished from the beginning, unwavering in any place. All phenomena are completely perfected as the great bliss of Bodhicitta without remainder. Therefore, it is called the spontaneously accomplished bindu. The Fruit Sphere states: Its play is adorned and complete like an illusion. Aspects are spontaneously accomplished, and the distinctions of lineages arise. It is free from abandonment, obstruction, cultivation, transformation, and effort, the spontaneously abiding bindu that perfects great bliss. Also, the Ten Sutras state: The non-elaborate, spontaneously abiding bindu is the Bodhicitta that transcends effort and accomplishment, gathered into the unwavering bindu. It is the greatness of Bodhicitta. This shows the qualities of the nature. Thus, the six bindus are: the three bindus of Dharmata, Dhatu, and pure Dhatu are the view; the bindu of great wisdom is the intention; the bindu of Kuntuzangpo is the conduct; and the bindu of spontaneous accomplishment is the nature, established through the door of showing these. As the Wisdom Secret states: The six bindus of self-aware wisdom are the nature of view, conduct, and intention. Thus it is said. Fourth, showing the distinction by measuring with the five greatnesses, it has been shown before, but to clarify from the parts, it is explained again. The Fruit Sphere states: Manifest appearance
Chinese
本性即是原始佛，其特征是法界无边际的解脱。了知此者，智慧广大，无边无际，周遍一切。彼即是此，此即是彼，是确定的词语。因为需要，所以赋予声音，而不执着于意义。如是说。广而言之，依赖于大虚空之名称意义的伟大，将六个明点以及它们所象征的秘密，应用于解脱的内涵，应知这是汇集当下甚深要义的证悟之方式。简而言之，在《意护》中说：不舍弃，不住留，不依赖，不勤作，是远离一切名言的果实。自生任运，非造作，因此，果之王是特别殊胜而伟大的。如是所说，共有五种伟大之处：于何处也未曾舍弃而显现成佛的伟大；于何处也未曾勤作而成为大自在的佛的伟大；于任何处也不住留而于法界成佛的伟大；于任何事物也不依赖而成为彼性的佛的伟大；从一切到一切皆成佛，名言自解脱而显现，无有佛的伟大。第一，如果有人认为，具备什么伟大，胜过什么伟大，凭借什么伟大，如何伟大而显得特别殊胜呢？什么伟大呢？大圆满阿底瑜伽的自宗，是显现成佛的伟大，具有令人惊叹的伟大。胜过什么伟大呢？胜过六种执着，即于无根基执着为我和于自显执着为境，以及外道执着于常断，声闻执着于断除，缘觉执着于阻碍，菩萨执着于清净。凭借什么伟大呢？在见解之界中说：以决断意义的觉性智慧，轮回涅槃显现声响体验觉性之，八识及其对境，明空幻化不混杂而明晰。如是所说，总的来说，是凭借了知一切所知之坛城，特别是八识三界及其对境，其自性是自证，其本性是离戏，其相状是幻化，显现不混杂，圆满任运而成就的伟大。如何伟大呢？如是了知之状态中，不住于能住所住的执着，不作意而安住，一切习气的根本阿赖耶识及其习气，自解脱而显现，事物和相