Chinese
安住且圆满，断灭之边亦已逝，法性虚空界之明点圆满。 成为一切之生处，其生起与生起之方式及生起者，虚空界之偏袒与一切分别皆自性清净，虚空界之名，以断除断灭空性之戏论之必要而安立，然本初即清净，一切戏论之聚亦为断除之状态，故为明点。 证知彼等自性乃自证之自光自明之智慧，闻思断除自否净治咒力之戏论一切本初即明而自解脱，无偏袒而证知自性，故成为胜于八功德者，自显现者乃大智慧之明点。 彼无偏袒，故无破立与取舍，一切法本初即菩提心大乐，断除有为实物，无为空性，一切皆是，任何皆非之戏论，大乐容纳一切，故广大即一切之明点。 彼之游舞庄严中一切圆满，如幻化般，一切境之显现皆于彼之游舞中任运成就，故诸多种姓之差别自显现，从断（闻思）、遮（自）、净（菩提）、幻（外）、勤（内）、成就中解脱，任运安住于大乐中圆满，故为任运成就之明点。 无造作法性之明点中，所显现之如海功德一切之生处，圆满于虚空界之明点中。 从彼显现之功德，连同所需之意义，本初即清净。 故虚空界清净之明点，证知彼之自明之大智慧，从偏袒与破立中解脱，故为一切之明点。 未寻觅广大之功德，然从本初即圆满，故为任运成就之明点，此乃安立为六明点于拉达克。
English
Abiding and complete, the edge of annihilation has also passed away, the bindu of the Dharmata-dhatu is complete. Becoming the source of all, its arising, the manner of arising, and the ariser, all partiality and all constructs of the dhatu are naturally pure, the name of the dhatu is established with the necessity of cutting off the proliferation of annihilation and emptiness, but it is pure from the beginning, all the clusters of proliferation are also in a state of being cut off, therefore it is a bindu. Knowing those natures is the self-illuminating wisdom of self-awareness, all the proliferation of hearing, abandoning, self-negation, purification, mantra, and effort are self-liberated from the beginning, knowing the nature without partiality, therefore it becomes superior to the eight qualities, the self-manifesting one is the bindu of great wisdom. It is without partiality, therefore there is no refutation or establishment, and no acceptance or rejection, all dharmas are originally the great bliss of Bodhicitta, cutting off the proliferation of existence as a real thing, non-existence as emptiness, everything is, and nothing is, the great bliss contains everything, therefore the great expanse is the bindu of everything. In the play of that, everything is complete, like a magical illusion, all appearances of objects are spontaneously accomplished in that play, therefore the differences of many lineages self-manifest, liberated from abandoning (hearing), blocking (self), purifying (bodhi), illusion (outer), effort (inner), and accomplishment, spontaneously abiding in great bliss, therefore it is the spontaneously accomplished bindu. In the uncreated Dharmata bindu, the source of all the qualities of the ocean of teachings that appear, complete in the bindu of the dhatu. The qualities that appear from it, together with the necessary meaning, are pure from the beginning. Therefore, the pure bindu of the dhatu, knowing that self-illuminating great wisdom, is liberated from partiality and refutation, therefore it is the bindu of everything. Not seeking the qualities of greatness, but complete from the beginning, therefore it is the spontaneously accomplished bindu, this is the establishment of the six bindus in Ladakh.
Chinese
阐述智慧和自性的殊胜功德。 ༈ 从此明点起，阐述以五种广大而超胜。 ༈ 何为广大？因大圆满自宗现量成佛而广大。 从舍弃（听闻）什么而（自）遮止净（化）呢？从八识聚以何者及其对境而广大。 自性是自知、自性、离戏论，以如幻之相现量任运成就而广大。 如何安住于如是证悟，因一切习气的所依阿赖耶解脱，事物和相，以及无明的黑暗消散，无偏颇的智慧增长。 因是压倒下劣乘、名相三类的对治，所以广大。 ༈ 从何种瑜伽而广大？对于大等勤作的。 依赖于他力而欲求获得果位，因是压倒它的对治而广大。 以何种我而广大？因大自在本来就已获得自在而广大。 下劣之行如何，恶劣的勤作消散，自证智慧无偏颇地增长。 ༈ 从何者随行？因阿努等视因果为对治而广大。 以何种因，一切缘起果在法界中成为一味。 因如何生起，自性不存于任何事物，不被对治所断灭，如是认为的消散。 因普贤压倒因果之相的智慧增长而广大。 ༈ 从何种有情，认为瑜伽等有取舍。 因是压倒它的对治而广大，一切应取应舍，因是何种法性而广大。 无论如何，应取和不应舍的偏颇全部消散，平等性自显而增长，所以广大。 ༈ 任运安住的大乐胜义智慧超胜。 在三方面勤作因果取舍中，自显本来成佛。 从断除他者，认为佛是事物和相，以及短暂的空性中解脱。 为了指示迷惑于追求果位的真实意义，所以传达了表诠意义。 然而，认为仅仅是言词上的诠释就是究竟的意义，因是压倒它的对治而广大。 ༈ 现量显现的聚
English
Explaining the excellent qualities of wisdom and nature. ༈ Starting from that bindu, it is explained as surpassing through five greatnesses. ༈ What is great? It is great because Dzogchen's own system manifestly attains Buddhahood. From abandoning (hearing) what is (self) preventing purification? From the eight aggregates, with what and its objects is it great? The nature is self-awareness, self-nature, free from elaboration, and it is great because it is manifestly spontaneously accomplished in an illusory manner. How does one abide in such realization? Because the basis of all habits, the alaya, is liberated, and the darkness of things and characteristics, as well as ignorance, is dispelled, and impartial wisdom increases. It is great because it is the antidote that overcomes the inferior vehicle and the three categories of characteristics. ༈ From what yoga is it great? For the great effort and practice. Relying on other powers and desiring to obtain the result, it is also great because it is the antidote that overcomes it. With what self is it great? It is great because the great self has already obtained freedom from the beginning. How is the inferior conduct, the evil effort, dispelled, and self-awareness wisdom increases impartially. ༈ From what does one follow? It is also great because Anu and others consider cause and effect as an antidote. With what cause does all conditioned results become of one taste in the Dharma realm? How does the cause arise, the self-nature does not exist in anything, and it is not destroyed by the antidote, such a belief is dispelled. It is great because the wisdom of the Omniscient One, which overcomes the characteristics of cause and effect, increases. ༈ From what sentient being, considering yoga etc. as having acceptance and rejection. It is great because it is the antidote that overcomes it, all that should be accepted and rejected, it is great because it is what kind of Dharma nature. No matter what, all the partialities of what should be accepted and what should not be rejected are dispelled, and equanimity self-manifests and increases, so it is great. ༈ The spontaneously abiding great bliss ultimate wisdom is excellent. In the three aspects of effort, cause and effect, acceptance and rejection, self-manifestation is originally enlightened. From cutting off others, it is liberated from considering the Buddha as things and characteristics, and from temporary emptiness. In order to indicate the delusion of pursuing the true meaning of the fruit, the symbolic meaning is conveyed. However, considering that only the verbal explanation is the ultimate meaning, it is great because it is the antidote that overcomes it. ༈ Manifest appearance of the assembly
Chinese
具有地域等的一切自性，本来就是佛。它的体性是法界，从一切边际中解脱，处于何处。了知它的智慧无边无中，周遍一切，所以广大。显现的法即是佛，这是表示它的确切之词。这也是因为需要而设定的符号，不要只把注意力放在声音上。最初的显现显示了所知的自性。自性法界二者显示了体性。一切都是一，这是确切的词，没有结尾，所以广大。以五种伟大之处而超胜，因此是圆满大。显示果的安立方式，是为了断除对某一方的执着。身和智慧的住处和分别念是舍弃还是具有，以及对胜者的意旨是一还是异。所知和能知的状态，以及成办事业的状态，以及以所要成办的意义安住于自身，要明确地断定。法报化三身任运成就的大乐，是认识和从偏颇中解脱。本来就安住于一切法的自性，并且作为所依，所以身也是如此。法界的智慧，它本身如何无有对境。显现地照亮，所以是如镜般的智慧，它本身。是法身，它使轮回和涅槃的一切法在自证大乐中。以各自的分别念不混杂，以平等性智平等地拥有，是报身。处于地上的菩萨们面前，像转轮王一样显现并成办事业，是其他报身。它的加持无需勤作，就能成办一切所化众生的事业。慈悲自性的智慧，它本身化现为所化众生所希望的各种身相。三身五智，从表示的方式上不混杂，但本体无别地圆满，安住于任运安住的大乐中。本体性的身本来就存在，显现的智慧自生是法身。它的光芒显现，报身包括五部佛和化身。对于具有贪执的所化众生面前，无数天女的
English
The nature of everything, including the regions, is inherently Buddha. Its characteristic is the Dharmadhatu, liberated from all boundaries, where it resides. The wisdom that knows it is without end or middle, pervading all, hence vast. The manifest Dharma itself is the Buddha, this is the definitive word that represents it. This is also a symbol established because of necessity, do not only focus on the sound. The initial manifestation shows the nature of what is to be known. The self-nature Dharmadhatu two show the characteristics. All is one, this is the exact word, without end, so it is vast. Surpassing with five greatnesses, therefore it is the great perfection. Showing the way the fruit is established, is to cut off the mind that clings to one side. Whether the abode of body and wisdom and the conceptual thoughts are abandoned or possessed, and whether the intention of the victors is one or different. The state of what is to be known and the knower, and the state of accomplishing the meaning, and the meaning to be accomplished abides in itself, must be clearly determined. The great bliss of the spontaneously accomplished three bodies of Dharma, Enjoyment, and Emanation, is the recognition and liberation from partiality. It inherently abides as the essence of all Dharmas and acts as a support, so the body is also the same. The wisdom of the Dharmadhatu, how it itself is without object. Manifestly illuminating, so it is like a mirror-like wisdom, it itself. Is the Dharmakaya, it makes all the Dharmas of Samsara and Nirvana in self-aware great bliss. With their respective distinctions not mixed, equally possessing with the wisdom of equality, is the Sambhogakaya. In front of the Bodhisattvas who are on the ground, appearing like a wheel-turning king and accomplishing the meaning, is the other Sambhogakaya. Its blessing accomplishes all the activities of the beings to be tamed without effort. The wisdom of the nature of compassion, it itself emanates into various forms desired by the beings to be tamed. The three bodies and five wisdoms, although not mixed from the way they are expressed, are completely perfect in essence without distinction, abiding in the spontaneously abiding great bliss. The body of essence is inherently present, the self-arisen wisdom that manifests is the Dharmakaya. Its light shines forth, the Sambhogakaya includes the five Buddha families and the Emanation body. For the beings to be tamed who have attachment, the assembly of countless goddesses
Chinese
顯現為自性主的那種情況也是，因為具有對境的貪執而顯現，並非是從根本的意義上體驗安樂的感受所包含的迷亂。寂靜和忿怒等，顯現為本尊和處所帶有宗派偏見，也是從根本的意義上考察所積累的習氣的力量所顯現的，因為是迷亂的力量所顯現，所以在結合意義的阿賴耶識上窮盡。由於所化眾生的習氣的顯現甦醒，凡是見到佛陀的，對於諸佛的密意，並非以分別念去衡量就是那樣地安住於根本的意義。 進入佛法之人的心意，由於不正直的緣故，基位、本性、道和果，以及所知的一切，都以果來假立而宣說，結果只是斷定了從他處最初生起希望的心。 對於境的形相執著為相的這種覺知之法，無論生起什麼，一切都是本來任運而住的大安樂，如果捨棄迷亂（0），那任運而住的（0）也不會安住，因為這二者意義相同。以顛倒分別念所衡量的一切，本來就是自性清淨，因此也不是具有迷亂。因此，迷亂沒有辦法另外捨棄，因為是任運而住的大安樂。由於遠離了能所執，所以迷亂從本以來就是完全清淨的。 意義的本性並非以實有而成立，因此不是以一和多而成立。眾生迷亂的覺性顯現為一和多，那樣一和多的邊際也不是真實安住。諸佛的密意是，因此了知遠離了一和多的一切。 如果不是這樣，諸佛的密意必定會變成以實有而觀察的邊際，那是為什麼呢？因為遍及者與一和多相關聯，所以遍及對象會變成實有的邊際。如果不是那樣相關聯，那就不應當是了知，就像眼識不能了知聲音一樣。因此，了知的智慧周遍安住於所知的一切，因為境的不同，能境的一和多變得不同，這怎麼會合理呢？ 覺性自明自生的智慧，是迷亂完全清淨的大安樂，境的形相本來就不是以自明的方式成立為境，因為一切都了知為無境自明。除了自性的密意之外沒有其他的顯現，因為在自證上無論顯現什麼都是明clear的。 自顯