English
Thus it is said that this (these words) also promote the views of this school. The third is the category of oral instructions, which is different from the following two (categories). For example, although the Mind Series establishes that the mind is luminous, it is more of the profound aspect, because it does not realize that the power of luminosity is the nature of reality, so it is easy to cling to conceptual discrimination. Although the Space Series establishes that profundity and luminosity are equal, it is easy to fall into the wrong path of emptiness from the conceptual discrimination of clinging to the nature of reality. The nature of the Oral Instruction Series is pure from the beginning, inexpressible, the great realm beyond thought, the self-display of spontaneous self-power, from all phenomena of things, everything is collected into the realm of reality, the sphere of non-duality, and thus it appears superior. In the Great Perfection Ati it says: Alas! Vajra Holder, if it is not determined in this way, then there will be no difference from those who cling to conceptual discrimination. Therefore, this definitive secret essence, like a lamp in the darkness, like an elephant among cows, like a lion among beasts, like a rider among pedestrians, is the most superior among all. Its nature is that which is liberated from the beginning, and the nature of reality, which is pure from the beginning. If it is limited to the object of seeing and the consciousness of seeing, it will deviate from the duality of delusion and non-delusion, realization and non-realization. Because from the perspective of one's own nature, which is free from elaboration, both the object of knowledge and the subject of knowledge are not real, but are equal and non-dual, and are only established in name, it has completely transcended the speculation and speech that cling to it. Therefore, it is like a fire drill that transcends the mind, the thought of "is" and "the thinker", and conceptual discrimination, and immediately reaches the destination. Manjushri said: By nature, it is luminous like the sky, Originally pure like the sky. From the beginning, all phenomena are free from characteristics, There is neither dharma nor the nature of dharma, Like the sky without objects. Liberated from all words and letters.
Chinese
因此，只要将目标视为不同于此的观点对象，就无法放弃有境之心（指有对象的意识）的执着。由于不放弃它，它会变成不灭和生起的自性，因此无法拔出轮回的根。正如经文所说：诸佛的空性，被说成必定能舍弃一切见。因此，对此进行分类，有：零散的（口诀），口头教诲，以及在续部和论典中阐述的三种。首先，零散口诀的体性是：超越思维的智慧，无须区分，不依赖他者，瞬间显现。又可分为：确立，作为断除道之边际的口诀；解脱，作为力量清净之道显现的口诀。第二，以口头教诲的方式所说的是：体性是无分别且不错误的，自性是分别念的源头崩塌，特征是与概念执着分离。可分为：遗忘一切言说的口头教诲，以及随时可用的口头教诲。第三，在续部和论典中阐述的是：体性是所有教言的来源，自性是远离轮回和涅槃，因此没有取舍的行为，法性不住于声音和文字，因此空性不会被争论所触及。可分为：观点总集，清除障碍的灌顶，揭示隐藏的，以及阐述自明的状态四种。这些也包括观点、禅修、行为三者的隐藏之处，以及显现之处，温度，将对境的觉知置于要点，从而揭示赤裸的觉性之要点，将错觉转回基础，将精要置于要点等等，虽然有许多深奥而广大的内在分类，但简而言之，有四种：像身体一样的外圈，像眼睛一样的内圈，像心脏一样的秘密圈，以及像圆满一切一样的极密无上圈。首先，外圈的体性是：烦恼未成立，因此将五毒转化为道用，自性是没有勤作和修持，因此显现的一切都成为法性，特征是没有偏颇，因此空性在任何地方都没有分别。第二，内圈的体性是：超越有形之物，因此是无相的法性，自性是没有来去，因此是常恒的智慧。特征是：扎根于轮回和涅槃两者，因此是根，自性和他性融合，因此是树干，能力
English
Therefore, as long as one regards the object as something to be viewed differently from this, one cannot abandon the grasping of the object-possessing mind (referring to consciousness with an object). Because not abandoning it, it becomes the nature of being inexhaustible and arising, therefore one cannot uproot the root of samsara. As it is said in the scriptures: The emptiness of the Buddhas, is said to be able to abandon all views. Therefore, classifying this, there are: scattered (oral instructions), verbal teachings, and those explained in the tantras and treatises, three types. First, the nature of scattered oral instructions is: wisdom that transcends the mind, without needing to differentiate, not relying on others, appearing in an instant. It can also be divided into: establishing, as the oral instruction that cuts off the extremes of the path; liberation, as the oral instruction that manifests the path of purified power. Second, what is said in the manner of verbal teachings is: the nature is non-conceptual and not mistaken, the self-nature is the source of conceptual thoughts collapsing, the characteristic is being separate from conceptual clinging. It can be divided into: verbal teachings that forget all speech, and verbal teachings that are available at any time. Third, what is explained in the tantras and treatises is: the nature is the source of all teachings, the self-nature is being separate from samsara and nirvana, therefore there is no action of acceptance or rejection, the dharma-nature does not abide in sound and words, therefore emptiness is not touched by disputes. It can be divided into: view aggregates, empowerment that clears obstacles, revealing the hidden, and explaining the state of self-illumination, four types. These also include the hidden places of view, meditation, and action, and the places of manifestation, temperature, placing the awareness of the object on the key point, thereby revealing the key point of naked awareness, turning illusion back to the base, placing the essence on the key point, etc. Although there are many profound and vast inner classifications, in short, there are four types: the outer circle like the body, the inner circle like the eye, the secret circle like the heart, and the most secret unsurpassable circle like perfecting everything. First, the nature of the outer circle is: afflictions are not established, therefore transforming the five poisons into the path, the self-nature is without effort and practice, therefore everything that appears becomes the dharma-nature, the characteristic is without bias, therefore emptiness is not separated anywhere. Second, the nature of the inner circle is: transcending form, therefore it is the dharma-nature without characteristics, the self-nature is without coming and going, therefore it is constant and permanent wisdom. The characteristic is: rooted in both samsara and nirvana, therefore it is the root, self-nature and otherness merge, therefore it is the trunk, ability
Chinese
犹如枝条因充分伸展而繁茂，犹如花朵因光明不灭而绽放，犹如果实因万物融为一体而成熟。第三是秘密轮：本体的认识与证悟同时，不依赖三种智慧；自性气息的断绝与解脱同时，不依赖串习的力量；体相的成佛与慈悲的生起同时，不依赖二种资粮。第四是极密无上：本体不是所知，不依赖能知；自性现量显现，法性不住于分别念；体相四种显现，不期待未来果位，而是以今生直接与原始本基结合。对于这样的道理，有能诠之语续两万部，章节三万五千，颂六十四万，要点五千，大窍诀八个，小窍诀一百八十个，关键九千个，辨别七万个，以及重复二万五千等，所诠与能诠如同虚空般无边无际。所有四部诀窍都汇集于三个界中：作用无碍之界，智慧未解脱之界，本体无好坏之界。诀窍的精华是：解开要点，封闭关键，认识本体，以及现量安住于自性要点。如此，一切教法的精华大圆满诀窍部的宗义是，各自的觉性是智慧的体验之境，并且超越了具有染污的取舍八识自性的心之状态。如《狮子圆满力》所说：心与智慧不是习气之实体，即使智慧远离一切习气，心也会积聚各种习气。如果心与智慧没有区分，显现之境的根源就不会断绝，即使远离因缘的法性清净，也难以证悟。以及，那若巴的《真实性成就法》中也说：菩提心的自明觉性，由于习气迷乱的力量，即使经过观察也仍然会显现各种不存在的事物。即使心的习气向外显现，觉性的光明也不会改变。以及，分别念是心的流动，
English
Like branches flourishing by fully extending, like flowers blooming because the light never ceases, like fruits ripening because all things merge into one. The third is the secret cycle: the recognition of the essence and realization are simultaneous, not relying on the three wisdoms; the cessation of the nature's breath and liberation are simultaneous, not relying on the power of habituation; the Buddhahood of the characteristics and the arising of compassion are simultaneous, not relying on the two accumulations. The fourth is the utterly secret and supreme: the essence is not knowable, not relying on the knower; the nature is directly seen, the Dharma nature does not abide in conceptual thought; the characteristics are the four visions, not hoping for future results, but uniting with the primordial ground in this very life. Regarding such a way, there are two myriads of volumes of explanatory words, thirty-five thousand chapters, six hundred and forty thousand shlokas, five thousand key points, eight great crucial points, one hundred and eighty minor crucial points, nine thousand critical points, seventy thousand distinctions, and twenty-five thousand repetitions, etc. The expressed and the expression are taught to be as boundless as the sky. All four sections of the instructions are included in the three spaces: the space of unceasing activity, the space of undissolved wisdom, and the space of the essence without good or bad. The essence of the instructions is: to unlock the key points, to seal the crucial points, to recognize the essence, and to directly settle into the essential point of one's own nature. Thus, the essence of all teachings, the Great Perfection, the doctrine of the Instruction Section, is that one's own awareness is the object of experiential wisdom, and also transcends the state of mind, which is the nature of the eight consciousnesses of contaminated grasping. As the "Lion's Complete Power" says: Mind and wisdom are not the actual imprints of habit; even though wisdom is separated from all imprints of habit, the mind accumulates various imprints of habit. If mind and wisdom are not separated, the root of the appearance of objects will not be cut off, and even if the Dharma nature, free from conditions, is pure, it will be difficult to realize. And, in Naropa's "Method of Accomplishing Suchness," it also says: This self-awareness of Bodhicitta, due to the power of habitual delusion, even after examination, still manifests various non-existent things. Even though the imprints of the mind appear outwardly, the clarity of awareness does not change. And, conceptual thought is the flow of mind,
Chinese
拉。自明光明无所执着。如是说。总之，显现、声响、思维所及之处的一切，都是心的显现，是执持轮回诸法各自体性的心。圣《百千颂》中也说：心上无心，心之自性乃光明。这说明，超越世间心和心所的心性，与前述意义相同。此外，圣《宝积经》中说：亦离心、意、识，亦不舍禅定之境，此乃如来心之秘密，不可思议。如是说。圣龙树也说：无心故，法亦无；如是身与界亦无；如是无二之道，于彼处善说。如是等等广说，也是指超越心的觉性。如是之觉性，从无始以来，其自性未被轮回诸法所染污，故有取的生因已尽，是为本初解脱。未被任何对治所改造，任何显现皆如幻化之结自然消解，不依赖于其他解脱之法，是为自解脱。八识聚的一切，亦无能取所取二者，刹那间如巨石落地般，自性解脱，是为赤裸解脱。不住于三时和任何所知，是为边解脱。如是安住于四大解脱之中的自明自生之智慧，必须确定为是此道的特点。为了如实证悟它，空性本净使觉性成为离戏，从而使空性之法穷尽，是为且却；显现任运使有碍之物清澈为光明，从而使显现之法性穷尽，是为妥噶。其中，首先确定本净之住法，且却，乃是此胜乘之意趣，觉性是无缚无脱之自性，本来清净之体性，不改造，不落于任何一边，因为自己的自性无法安立为何种体性，不落于任何一方，远离分别念，超越思议言说，赤裸通透的觉性，