Chinese
根本经。未经改造，安住于本然之道的伟大途径，是其他乘的善道无法成就的根本经。第一部分有六个方面：心性法界的自性，显示了法身和智慧无二无别之法性如何存在，因此是原始成佛之大的经。觉受安住于平等性中，以无二功德而原始成就的宝生佛之大的经。 识安住于明空中，是不动金刚之大的经。 所取与能取显现于法界中，是遍照佛之大的经。 念显现为大乐，从而使一切分别念在显现的尽头解脱，是方便与智慧无二之大的经。 行显现为自解脱，从而使原始的作为成就显现，是不空成就佛之大的经。 第二部分是将心性如实安住，超越因果勤作的要诀经，有八个方面：将心性安住于没有戏论显现的要诀经。 那本身是不可言说、不可思议的要诀经。 苦乐是心性的游戏，因此将一切显现安住于无二虚空般的要诀经。 苦乐显现为自生智慧本身，驳斥了将舍取视为先前的业的要诀经。 心性无有扩张与收缩的自性，如金刚般不可摧毁，因此是指示从一开始就是精华菩提心的要诀经。 显示了从何处产生广大禅定的自性的要诀经。 无需依赖微细智慧本身和修习二者任何一个的要诀经。 因果从根本上解脱，从而成就了不作的三身的要诀经。 第三部分是将显现为贪嗔痴等五毒不舍弃而解脱为法性，智慧自显的行经，有四个方面：苦乐味为一，是无有取舍的行经。 将显现为贪嗔的欲妙，以行之庄严而行的行经。 因所显现的一切都无有贪执地行持，从而使平等性显现于虚空中的行经。 因声音空性而无生地行持，从而使语调自然成就显现的行经。 第四部分是秘密殊胜，被赞颂为至高无上，其他乘无法成就的殊胜经，有九个方面：心之秘密大圆满，是超越作为寻觅的殊胜经。 是无有可在道上行进的殊胜经。 因证悟那本身而无勤自然成就的殊胜经。 广大之道三时
English
Root Sutra. The great path of abiding in the unadulterated Suchness is the root sutra that cannot be accomplished by the excellent path of other vehicles. The first part has six aspects: The nature of mind's essence, the dharmata of how the inseparable kaya and jñana abide, is shown, therefore it is the Great Sutra of Primordial Buddhahood. The Great Sutra of Ratnasambhava, who is primordially accomplished in the two-in-one qualities because feeling abides in equality. The Great Sutra of Akshobhya Vajra, who primordially abides in the clarity and emptiness of consciousness. The Great Sutra of Vairochana, in which grasping and fixation arise in the dharmadhatu. The Great Sutra of the two-in-one method and wisdom, in which conceptualization arises in great bliss, thereby liberating all conceptual thoughts at the end of appearance. The Great Sutra of Amoghasiddhi, in which actions appear as self-liberation, thereby primordially arising as accomplishment of action. The second part is the crucial sutra of abiding in mind as it is, beyond cause and effect, effort and accomplishment, which has eight aspects: The crucial sutra of abiding in mind without the appearance of elaboration. The crucial sutra that it is inexpressible, unthinkable, and unutterable. The crucial sutra of abiding in happiness and suffering as the play of mind, so whatever arises is two-in-one, like the sky. The crucial sutra refuting the idea that happiness and suffering are the result of previous actions, since they arise as self-originated wisdom. The crucial sutra showing that the essence is primordially bodhichitta, since the nature of mind, without expansion or contraction, is indestructible like a vajra. The crucial sutra showing the nature of great contemplation, from which it arises. The crucial sutra that one does not need to rely on either subtle wisdom itself or meditation. The crucial sutra that cause and effect are liberated from the ground, thereby accomplishing the unmade three kayas. The third part is the conduct sutra of self-arisen wisdom, in which the appearance of the five poisons of attachment and aversion are not abandoned but liberated into dharmata, which has four aspects: The conduct sutra of happiness and suffering being one in taste, without acceptance or rejection. The conduct sutra of using desirable qualities that appear as attachment and aversion as ornaments of conduct. The conduct sutra of practicing whatever appears without attachment, thereby causing equality to arise in the sky. The conduct sutra of practicing sound and emptiness as unborn, thereby causing the spontaneously accomplished melody of speech to appear. The fourth part is the supreme sutra, which is praised as the secret and sacred, and cannot be accomplished by other vehicles, which has nine aspects: The supreme sutra of the secret of mind, the Great Perfection, which is beyond action and seeking. The supreme sutra that there is no going on the path. The supreme sutra that by realizing it, accomplishment is effortless and self-existing. The vast great path, the three times
Chinese
一切普贤之自性殊胜诀：视彼无偏一切之显现，若执为有方分则不成就之殊胜诀；劝舍观待分别时之具果道之殊胜诀；如虚空般三时安住一体，故无先后善恶，于菩提自性安住之殊胜诀；轮回本初即清净，故三有显现如幻之殊胜诀；发愿、慈悲等执著名相，于因果中耽著，欲从现在之心于后成就更善者，如虚空无有先后般，开示不成就之殊胜诀。
English
The supreme instruction that is the nature of all Samantabhadra: The supreme instruction that does not succeed because it is regarded as a definite part of the appearance of all that is impartial; The supreme instruction that advises to abandon the path of fruit that depends on the time of discernment; The supreme instruction that abides in enlightenment itself without good or bad before and after, because the three times abide as one like the sky; The supreme instruction that the three realms appear as illusions because samsara is pure from the beginning; The supreme instruction that shows that it is impossible to achieve better later than the present mind by clinging to the characteristics of aspiration and compassion, etc., and clinging to cause and effect, just as there is no before and after in the sky.
Chinese
如其本然，于无有改造错谬之自性心，各自生起自明之智慧之诀窍。不观待作为勤作因果，通达自心成就法身之义之瑜伽士易，而于他人难，于不可言说中开示之显现诀窍也。第八，于基自然成就大之中，开示显有轮回涅槃之生起方式之基诀窍有十二：于一切之前，基自然成就大如何安住之基诀窍。彼之自性中，基显现自生之智慧三身，以自于自显现之方式之基诀窍。基彼者显现于一切，然有情未识自面目故，显现为迷乱基之方式之基诀窍。于一切处如是安住之义，赞叹了知之基诀窍。基彼者之自性中，显现为五光，以明与不明，成就佛之刹土显现与有情之境显现之方式之基诀窍。彼之种姓与颜色之差别中，以明与不明之五种姓之佛与五部之有情显现方式之基诀窍。于原始自性中显现之光室为最主要之基诀窍。基彼者不依于三时名言之义法，以自性周遍大而安住方式之基诀窍。如是轮回涅槃自生之智慧中显现者，以本初显现本初解脱而显现，无有因缘，于法性普作之自性中，自显现之基诀窍。如是自显清净之基彼者，仅以于自显现中了知而解脱之基彼者，于彼究竟之大甘露之基诀窍。如是显现之时，如根识与显现境般，未成立二取之基诀窍。于自显之基显现中了知之刹那解脱，于法身平等大中，安乐界回旋之基诀窍也。第九，于不改造如是安住之大道，以其他乘之道不能成就之方式之数量诀窍有五：基彼者自现今之时，周遍一切有情故，以三身无离之大誓言而安立方式之数量诀窍。以殊胜上师之表示与方便，以舞姿行进之显现方式之数量诀窍。三门无作任运安住故，于基自然成就大之自性中，自现今安住之
English
The essential instruction that allows the very nature of mind, unaltered and uncorrupted, to dawn as the wisdom of individual awareness. The essential instruction that reveals the inexpressible truth that the yogi who understands the meaning of the spontaneous accomplishment of one's own mind as the Dharmakaya finds it easy, while others find it difficult, without relying on actions, efforts, causes, or results. Eighth, there are twelve root instructions that explain how phenomena, existence, samsara, and nirvana arise from the Great Spontaneous Perfection of the Ground: The root instruction on how the Great Spontaneous Perfection of the Ground abides before all else. The root instruction on how the three kayas of the Ground's appearance of self-arising wisdom dawn spontaneously within themselves from the Ground's own nature. The root instruction on how, although that Ground dawns for all, sentient beings do not recognize their own faces and so it dawns as the basis for confusion. The root instruction praising the understanding that such a meaning abides in all. The root instruction on how the fields of the buddhas and the realms of sentient beings are formed by the five lights that dawn from the Ground's own nature, through awareness and non-awareness. The root instruction on how the buddhas of the five families of awareness and non-awareness and the sentient beings of the five lineages appear, based on the differences in their species and colors. The root instruction on how the light chamber that dawns from the primordial nature is the most important. The root instruction on how the Ground abides as the Great All-Pervading Essence, since that Ground is not a conceptual dharma dependent on the three times. The root instruction on how that which dawns as the spontaneously arisen wisdom of samsara and nirvana appears as primordially dawning and primordially liberated, and how it is the self-manifestation from the nature of the Dharmata All-Creating, without causes or conditions. The root instruction on the Great Nectar, which is the culmination of that Ground of pure self-appearance, which is liberated simply by recognizing it as self-appearance. The root instruction on how, at the time of appearance, there is no duality of grasper and grasped, like sense powers and objects of appearance. The root instruction on how, in the instant of recognizing the Ground of self-appearance as appearance, one is liberated and the bliss-space swirls into the single Great Samadhi of the Dharmakaya. Ninth, there are five numerical instructions on how the Great Path of abiding in the Unfabricated Suchness cannot be accomplished by the paths of other vehicles: The numerical instruction on how the Ground pervades all sentient beings from the present time, and so the manner in which the Great Samaya of the three kayas, inseparable, is established. The numerical instruction on the manner in which appearances move with the gestures and means of the holy lama's indications. The numerical instruction on how, since the three doors abide effortlessly and freely, from the nature of the Great Spontaneous Perfection of the Ground, it abides from the present.
Chinese
行的数量。 劝诫所有行为都应无执着地自然解脱的数量。 像这样，没有领悟到三身本已成就，则依靠因果勤奋努力而成就的时机是不可能的，这是所阐释的数量。 像这样，以殊胜秘密且极为了不起的五十又六个经律，揭示了极其艰难之处。 不朽胜幢之章，是所有经续的根本，是所有乘的顶峰。 已阐释了所有口诀的甘露精华。 这一章是揭示圣者行境极其难以领悟之处。 我已凭借上师的恩德，见到了至上秘密之上的阿底精髓之义，并善加编纂。 像这样，凭借超越因果的十个经文，以及所需之物。 心性没有转移、成就和显现。 就像虚空的自性一样被阐述。 在无需寻觅的圆满之十个章节的第三个意义中。 第一，心性普作无作，在本来清净的法界中，未经造作而任运成就的第三十一章，分为二： 阐释和讲解。 其中有四： 无二离戏的见解。 无为超离心意的禅修。 无取舍无勤作的行为。 无需寻觅任运成就的果。 第二个意义是，无论显现什么都是心性，因此无需通过扬弃和取舍因果来行事，法身当下任运成就而安住的第三十二章，分为二： 阐释和讲解。 其中有三： 无论显现什么，都阐释为法性的自性。 显现之时，安住于无执明空之中。 将其阐释为不可思议的法身。 第三个意义是，心性自生之智慧是所有经续的根本，因此无需从其他教证中寻觅，本已圆满的第三十三章，分为二： 阐释和讲解。 其中有四： 导师提问。 眷属请示回答。 欢喜地命名，以四种声音如何理解意义的问答。 以意义奉献理解四种声音的证悟。 欢喜地命名，声音与意义结合。 眷属提问如何理解三身所阐释的法。 以隐喻和正直的教证回答，正直意义的问答。 心性如实不加改造的本性是确定的意义，因此是功