Chinese
因为以是和不是，以及既不是是也不是不是等四句来确定，所以称为确定意义的真实基础。分类有以自宗的定义来确定，以及以名相的运用方式来确定。以自宗的定义来确定，是指确定为量，理由没有相违。这也是因为确定为一个自宗，所以遮止了四种不同的观点。以名相的运用方式来确定，是指因果相互依存的确定，心性安住状态的确定，以及清净周遍方式的确定。因果相互依存的确定，是指什么因，其果也必定是那个，因此，如果一个芦苇的内部是空的，那么一切都是空的。如果一棵树的根聚集在一起，那么一切都会聚集在一起。心性安住状态的确定，是指心和心所包含的一切法，都是多种心而归于一，显现的方式不会超出心的轮转。这也是因为虽然有陶器等分类的差别，但是内部的虚空就像一个虚空一样。清净周遍方式的确定，是指在各种对境中确定，无论显现什么都不会超出显现的轮转，显现和存在确定在自身的位置，所以没有任何依赖可以成立，因此，成立的仅仅是远离一切边，归于一。升起的量，轮回和涅槃确定在自身的位置，所以称为在任何显现中解脱。这也是指在显现和觉性在自身的位置解脱时，称为确定。所要证成的，是指自性没有生，所以，虽然显现的游舞没有止息地生起，但是各种显现都确定在自身的位置。这也是因为在定义上以无二而归于一的方式来确定。这也是指不改变的智慧，以多种方式在自性中解脱，称为确定无疑的境地。还有，对于那些认为仅仅是智慧显现的人来说，可以随意改变，所以可以将人转变为鬼，可以将普通人转变为修行人，所以称为可以随意改变。分类是指，基础、处所、自生的转变，是指基础、处所的规律所产生的，自然而然地产生，所以可以转变为多种解脱的助缘。多种名相的转变，是指因为可以转变，所以像白色的棉花一样，这也是将五毒转变为五智，将五蕴转变为五部，将八识转变为菩萨等，转变处所，所以大圆满超越了破立的边际。
English
Because it is determined by the four possibilities of being, not being, both, and neither, it is called the actual basis of definitive meaning. The divisions are determined by the definition of one's own system and by the way of applying terms. The definition of one's own system is that being determined as valid cognition has no contradiction in its reason. This is because being determined as one's own system precludes the acceptance of four different views. The determination by the way of applying terms is the determination of interdependent cause and effect, the determination of the state of mind itself, and the determination of the way of pure pervasion. The determination of interdependent cause and effect is that whatever the cause is, the result is definitely the same. Therefore, if the inside of one reed is empty, then everything is empty. If the roots of one tree are gathered together, then everything will be gathered together. The determination of the state of mind itself is that all phenomena included by mind and mental factors are diverse minds but unified, and the way of appearance does not go beyond the wheel of mind. This is because, although there are differences in categories such as pottery, the inner space is like one space. The determination by the way of pure pervasion is that being determined in various objects does not go beyond the wheel of appearance, whatever appears. Since appearance and existence are determined in their own place, no dependence is established anywhere. Therefore, what is established is only being one in the state of being free from extremes. The rising measure, samsara and nirvana, are determined in their own place, so it is called liberation in whatever appears. This is also called determination when appearance and awareness are liberated in their own place. What is to be proven is that since there is no birth in nature, although the play of appearance arises without ceasing, various appearances are determined in their own place. This is also determined by being one in non-duality in definition. This is also called the state of unwavering wisdom, liberated in its own nature in various ways, the state of definite certainty. Furthermore, for those who think that it is merely the appearance of wisdom, it can be transformed into anything. Therefore, one can transform a human being into a ghost, and one can transform an ordinary person into a practitioner. Therefore, it is called being able to transform into anything. The divisions are the transformation of the basis, place, and self-arisen, which means that what arises from the basis and place according to the rules arises naturally, so it can be transformed into various conditions for liberation. The transformation of various terms is like white cotton because it can be transformed. This is also because the five poisons are transformed into the five wisdoms, the five aggregates into the five families, and the eight consciousnesses into bodhisattvas, etc., transforming the place. Therefore, Dzogchen transcends the extremes of negation and affirmation.
Chinese
立量是：转化为各种显现，以法性解脱来转变处所的所立。 各种转变之业是：因为可以转变成任何事物，所以显现声响的一切法，知为自生自解脱。 因为显现为不同的体性，所以在自性自心中显明。 又是为了生起一切智慧，凡是可以承诺任何事物，都包括在内。本体是显现什么、出现什么。 定义是：因为对一个有法可以承诺多种事物，所以称为“显现什么都可以承诺”。 分为：事物一异的安立和名相生起方式的承诺。 事物一异是：对于一个事物的本体，无论如何显现，显现的那个也无法遮止，那个就是无待自显现。 那个本身没有可修的，修也没有过失，如同虚空。 名相生起方式的承诺有六种：离作离诤的承诺，认为一和异，认为离实自立，认为因果分离，认为异体圆满，认为一生一灭。 离作离诤是：明明是一个，却显现为多种；显现却不待，自解脱；解脱却不遮，自立；清净却不舍，完全清净。 一和异是：在一个事物上，有为和无常同时存在，自解脱自显现，一切显现都是，什么希求也没有。 认为离实自立是：即使离实也认为自立，不存在任何事物，不存在不存在的事物，所以显现什么解脱什么，显现什么了知什么。 因果分离是：果不依赖于因，所以是无待离相。 异体圆满是：自性是异体，本体上是圆满的，所以是无边际的究竟。 一生一灭是：虽然一个显现生起，但一个心识灭尽，所以生起即自灭。 立量是安住于空，以空而安住。 实空不住于任何边。 所立是：柱子有法，你是马，因为总是站立，这是比喻。柱子，你是牛，因为总是戴帽子，等等。
English
The measure of establishment is: Transforming into whatever appears, the object to be established is the transformation of the place by the liberation of dharmata. The activity of various transformations is: Because it can be transformed into anything, all phenomena of appearance and sound are known as self-arisen and self-liberated. Because it appears as different characteristics, it is clear in its own nature and own face. Moreover, for the sake of the arising of all wisdom, everything that can be affirmed is included. The essence is whatever appears and arises. The definition is: Because one phenomenon can be affirmed in various ways, it is called 'whatever appears can be affirmed.' It is divided into: the mode of existence of one entity and different entities, and the affirmation of the manner of generating categories. One entity and different entities: In the case of being the basis of one entity, however it appears, that which appears cannot be negated, and that itself is self-arisen without dependence. There is nothing to meditate on that itself, and there is no fault in meditating, like the sky. The affirmation by way of generating categories has six aspects: the affirmation of being free from action and free from contention, the belief in one and different, the belief in being independent from reality, the belief in the separation of cause and effect, the belief in the completeness of difference, and the belief in one arising and one ceasing. Being free from action and free from contention is: Although it is one, it appears as various; although it appears, it is self-liberated without waiting; although it is liberated, it is self-established without negating; although it is pure, it is completely pure without abandoning. One and different is: On one object, conditioned and impermanent exist together, self-liberated, self-appearing, all appearances are, and there is no desire whatsoever. Believing in being independent from reality is: Even though it is independent from reality, it is believed to be self-sufficient, there is no object that exists, and there is no object that does not exist, so whatever appears, whatever is liberated, whatever appears, whatever is known. The separation of cause and effect is: Because the effect does not depend on the cause, it is independent and free from characteristics. The completeness of difference is: Although the nature is different, it is complete in essence, so it is without limit and complete in the end. One arising and one ceasing is: Although one appearance arises, one mind ceases, so what arises is self-ceasing. The measure of establishment is abiding in emptiness, and abiding by emptiness. Reality and emptiness do not abide in any extreme. The object to be established is: The pillar, the subject, you are a horse, because you always stand, this is an example. Pillar, you are an ox, because you always wear a hat, and so on.
Chinese
柱子有法，你是一头牦牛，因为有角，所以在任何事情上都可以承诺。然而，柱子本身的存在并不妨碍它是柱子。从马的角度来看，为什么它是马呢？同样，可以将此比作一切显现和声音的法。此外，对于具有自净错觉之心的人来说，认为它是本初清净，是因为其本质从未经历过错觉。现在它不住于错觉之中。因为它现在不住于错觉之中，所以未来不可能有错觉。本初清净的词义是，从根本上清净无明，所以称为本初清净。如果区分，则有安住方式上的本初清净，以及自性上的本初清净。安住方式是，因为相续清净，所以不依赖于任何业的根基；因为果清净，所以超越了错觉和非错觉。自性上的本初清净是，因为本质本初清净，所以从未有过无明，没有错觉之名。因为自性在任何地方都没有阻碍，所以任运成就，显现为无碍的各种游戏，显现为一切显现皆是法性，智慧没有阻碍。因为慈悲遍及一切，所以安住于无二法性一味的何处。因为本质是空性，所以不落于常边。因为自性是光明，所以不落于断边。因为慈悲遍及，所以不落于常断二边。因为本质、自性、慈悲三者无别，所以不落于任何边。同样，因为本质、自性、慈悲三者无别，所以无碍显现，不与任何限制相连。因此，由于没有限制、断灭和偏颇，没有来去，所以是遍及一切时，恒常安住的智慧。同样，因为本质安住于身，所以是本初清净的蓝图，但不是面容和手。因为自性显现为光明，所以由于空性本初清净，所以不是具有特征的形象。因为慈悲显现为游戏，所以由于执着从一开始就清净，所以不是在自相续中。同样，因为本质从一开始就清净，所以在自性上显现为多样。即使自性显现为多样，慈悲也没有偏颇。即使慈悲没有偏颇，也在无二自性中清净。本初清净的衡量标准是，从一开始就清净是基础，因为自显自解脱，所以依赖的基础已经耗尽，所以是本初清净。所要证悟的是，证悟的本质是自性，未证悟的安住方式是自解脱。因此，对于大解脱来说，没有重复的基础。
English
You, the pillar possessing Dharma, are a yak, because you have horns, so you can be accepted for any task. However, the actual existence of the pillar does not negate that it is a pillar. From the perspective of a horse, why is it a horse? Similarly, this can be compared to all phenomena of appearance and sound. Furthermore, for those with minds that are self-purified from delusion, considering it as primordial purity (Kadag) is because its essence has never experienced delusion. It does not dwell in delusion now. Because it does not dwell in delusion now, future delusion is impossible. The definition of Kadag (ཀ་དག་，आदिक，ādi，primordial purity) is that ignorance is purified from the very beginning, hence it is called Kadag. If differentiated, there is Kadag in terms of the way of abiding, and Kadag in terms of its own nature. The way of abiding is that because the continuum is pure, it does not rely on any basis of karma; because the result is pure, it transcends delusion and non-delusion. Kadag in terms of its own nature is that because the essence is primordially pure, there has never been ignorance, and there is no name for delusion. Because its nature is unobstructed anywhere, it spontaneously accomplishes, appearing as various unimpeded plays, appearing as all appearances being Dharmata, and wisdom is unobstructed. Because compassion pervades all, it abides in the oneness of indivisible Dharmata. Because its essence is emptiness, it does not fall into the extreme of permanence. Because its nature is clarity, it does not fall into the extreme of annihilation. Because compassion is pervasive, it does not fall into either extreme of permanence or annihilation. Because the essence, nature, and compassion are inseparable, it does not fall into any extreme. Similarly, because the essence, nature, and compassion are inseparable, it appears without obstruction, not connected to any limitation. Therefore, because there is no limitation, cessation, or bias, and there is no coming or going, it is all-pervasive time, the eternally abiding wisdom. Similarly, because the essence abides as the body, it is the blueprint of primordial purity, but it is not a face or hands. Because its nature appears as light, due to the emptiness being primordially pure, it is not a characterized image. Because compassion appears as play, due to attachment being pure from the beginning, it is not in one's own continuum. Similarly, because the essence is pure from the beginning, it appears in various ways in its nature. Even though its nature appears in various ways, compassion has no bias. Even though compassion has no bias, it is pure in its own nature of non-duality. The measure of Kadag is that being pure from the beginning is the basis, and because self-appearance is self-liberated, the basis of dependence is exhausted, hence it is Kadag. What is to be realized is that the essence of realization is its own nature, and the way of abiding of non-realization is self-liberation. Therefore, for the great liberation, there is no basis for repetition.