English
The three roots are the basis of mind and consciousness, so they appear as such in the time of non-realization, but when realized, they are the self-appearing wisdom of awareness. From the perfection of wisdom: The consciousness of samsara is sudden, it is not self-nature, but appears due to conditions, like the image of speech resembling oneself. The nature of the mind of conceptual thought, no matter how it is examined, one sees otherness. The many successive conceptual thoughts, roam in all the doors, like one person having many windows, they are not the many purities of meaning. Thus it is said. The various conceptual thoughts of samsara, and the self-nature of perfect wisdom are one. Perfect wisdom itself is conceptual thought, whatever conceptual thought is, is wisdom itself. There is no difference, the self-nature of perfect wisdom, is that which abandons all and possesses the substance of all. This conceptual thought of many grasping, is called Bodhicitta. Thus it is said. The mind free from effort, manifestly attains Buddhahood, the two of cause and effect are inseparable, free from change. The pure awareness abides in its own place, see it through the very act of doing. Whatever kind of awareness arises, it is not other than purity itself. Know it at the time of the inconceivable. Thus it is said, and so on, there are very many, therefore it is extremely important to be skilled in the key points of the profound secret essence of the oral instructions. Third, dispelling the darkness of doubt with examples from tantra, agama, and oral instructions, there are two: showing the way of holding to doubt, and dispelling the doubt of that holding. First, from "Lankavatara" to "There is conceptual thought about this" is shown. Calling to the holder of the Lankavatara, the six branches and four sutras spoken of at the time of the path are shown nominally, pointing out the three roots, these are truly spoken in order to show the branches, sutras, and three roots of the path itself. Thus, showing the inverted six consciousnesses, four categories, and three doors as being close to the root of the path, like a hawk swooping down on its prey, in the manner of dispelling obstacles. Whatever profound Dharma the master, lord of the lineage, great king of Dharma, spoke, some were spoken after being placed in the heart and contemplated, some were spoken directly from the mouth, and some were spoken as guidance in the form of questions and answers to those who did not understand, there are three in total. So, what are these? The first is called the ultimate truth or oral instruction.
Chinese
我，第二称为“经”，第三称为“续”，因此在此处显现为三种体性。有些人对这个基础产生分别念，疑惑并怀疑这三个关键——经、律、论三者如何一致。这是它的意思。第二部分分为两部分：通过状态进行考察，展示与法相符的认知；通过表达方式进行考察，确定其特征。第一部分，从“法王”到“是国王的教言传承”之间进行展示。如此，法王导师普贤王如来的真实语，甚深秘密真言的体性，虽然是同一，却显现为经、律、论或究竟意义或诀窍三种，对此产生分别念并心生疑惑。导师知晓那些心生疑惑之人，为了消除他们的疑惑，特意考虑并分别阐述了这三种方法。那么，这三种方法是什么呢？这些不是自续，而是在他心中拥有的，是诀窍；从口中说出的，是教言；在那个时候，作为问答，从一到多扩展开来的，被展示为经。为了分别展示它们，也就是说，导师阐述者的心中所想的，不混杂且完全具备的究竟意义是什么？没有实际言说，没有从口中说出的，那是究竟意义的甚深诀窍。如果以任何方式表达从口中说出的词语符号的转变，从而毫无歪曲地真实表达意义的实相，那么，导师圣者是国王的教言的体性，如实地以语言表达其意，这是非常伟大的。由于眷属没有理解那个意义，收集者提问，导师回答，这些交替出现，以细微的方式在词语上扩展，成为扩展意义的手段，那么，导师圣者是国王的教言传承的体性，通过这种方式，可以确定秘密的意义。大圆满断轮回续中说：本来安住的自生，具足教言因缘而证悟。
English
I, the second is called 'Agama (scripture)', and the third is called 'Tantra', thus it is shown here that there are three natures. Some people have conceptual thoughts on this basis, wondering and doubting how these three keys—scripture, discipline, and treatise—are consistent. This is its meaning. The second part is divided into two parts: examining through states, showing the recognition that is in accordance with the Dharma; examining through expressions, determining its characteristics. The first part, from 'The Dharma King' to 'is the king's teaching lineage' is shown. Thus, the true words of the Dharma King, the teacher Samantabhadra, the nature of the profound secret mantra, although it is the same, appears as three kinds of scripture, discipline, and treatise, or ultimate meaning or key points, and those who have conceptual thoughts and doubts about this. The teacher knows those who have doubts, and in order to eliminate their doubts, he specially considers and separately explains these three methods. So, what are these three methods? These are not self-continuum, but what he has in his heart is the key point; what is spoken from the mouth is the oral instruction; at that time, as a question and answer, what expands from one to many is shown as the scripture. In order to show them separately, that is to say, what is the ultimate meaning that is not mixed and fully possessed in the mind of the teacher and expounder? What is not actually spoken, not spoken from the mouth, is the profound key point of the ultimate meaning. If the transformation of the word symbols spoken from the mouth is expressed in any way, so as to truly express the reality of the meaning without distortion, then the teacher, the holy one, is the nature of the king's oral instruction, and the meaning is expressed in words as it is, which is very great. Because the retinue did not understand that meaning, the collector asked questions, and the teacher answered, these appeared alternately, expanding in words in a subtle way, becoming a means of expanding the meaning, then the teacher, the holy one, is the nature of the king's teaching lineage, and in this way, the secret meaning can be determined. In the Great Perfection Cutting the Cycle of Existence Tantra, it says: The self-born that abides from the beginning is realized by the cause of possessing oral instruction.
Chinese
因此，自生俱生智的圆满，被说成像酥油的回融一样。如《胜义总集观之精要》中说： “对诸佛所说的，决定之教言生起信，则无有怀疑之障碍，那也是决定的果。” 等等如是说。因此，六支与续部相符，之前所说的六支，也以六境之法为根本和支分，色十五，受十八，想三，行五十一等，与各种支分相联系的自性未证悟故显现为轮回。其对治道之法，乃续部的六种圆满，以及问答细微地增长广大，以此将显现为轮回之法者，于基道果三者中确定。四续与圣教相符，基续从俱生阿赖耶识及习气中，对境、显现和入定等显现为力量，那也于法界和智慧中确定，成为见俱生之义的方法，故是真实之圣教。三根本与口诀相符，未证悟则显现为轮回之法，证悟则显现为寂灭之法，其自力身语意三者也融入本体菩提心中。或者如所说，此即是遣除三根本之障碍，身体显现与续部之法相符，语言表达与圣教相符，心无是处而显现一切与口诀之法相符，因此在论典中，俱生无色界，烦恼意色界，六识欲界与法相符而结合显示。第二是，方法大而费力小。从“方法大而费力小”到“殊胜秘密如是说”之间显示，于本体之后明显显示体性，说决定义是何之意。所谓口诀，即是刹那间也能与果结合，烦恼也能显现为道，不以行为努力也能成为果之空性，故是不努力也能成就之极大方法，与下者相比，努力的耗费小，故成就极近，觉悟是意义的本体以
English
Therefore, the perfection of spontaneously arising wisdom is said to be like the re-melting of butter. As it is said in "The Essence of Viewing the Definitive Collection": "Having faith in the definitive teachings spoken by all the Buddhas, there is no obscuration of doubt, and that is also the definitive fruit." Etc., it is said as such. Therefore, the six branches are in accordance with the tantra. The six branches previously shown also have the six objects of dharma as root and branch, fifteen forms, eighteen feelings, three perceptions, fifty-one formations, etc. Because the nature of the various related branches is not realized, it appears as samsara. The antidote to that, the dharma of the path, is the six perfections of the tantra, and the subtle increase and expansion of questions and answers, which establishes what appears as the dharma of samsara in the three bases, paths, and fruits. The four tantras are in accordance with the scriptures, because the base tantra, from the all-encompassing consciousness and habitual tendencies, the objects, appearances, and samadhis appear as power. That is also established in the dharmadhatu and wisdom, becoming a method for seeing the meaning of the all-encompassing consciousness, so it is the true scripture. The three roots are in accordance with the oral instructions, because if not realized, it appears as the dharma of samsara, and if realized, it appears as the dharma of nirvana, and the self-power of body, speech, and mind are also merged into the essence of bodhicitta. Or, as it is said, this is to eliminate the obstacles of the three roots, the appearance of the body is in accordance with the dharma of the tantra, the expression of speech is in accordance with the scripture, and the mind, which is nothing but appears as everything, is in accordance with the dharma of the oral instructions. Therefore, in the treatise, the all-encompassing formless realm, the afflicted mind form realm, and the six aggregates desire realm are shown in accordance with the dharma and combined. The second is that the method is great and the effort is small. From "The method is great and the effort is small" to "The supreme secret is spoken as such" is shown, after the essence, the characteristics are clearly shown, and the definition is stated, what is the meaning? The so-called oral instruction is that even in an instant it can be combined with the fruit, and afflictions can also appear as the path, and what is not accomplished by action and effort becomes the emptiness of the fruit, so it is a very great method that can be accomplished without effort, and compared to the lower ones, the expenditure of effort is small, so the accomplishment is extremely near, and the realization is the essence of the meaning with
Chinese
由于无法估量，因此确信自生智慧的本性如是。由于超越了无数三等下等行为，因此对于无为瑜伽来说，没有努力的困难，非常容易。由于意义的自性极其深奥，因此即使是十地以下的菩萨也难以衡量，安住于诸佛的意境中。因此，通过五法之门，确定了口诀的殊胜性，从而为有缘者中的上等根器者宣说了意义。经文中说“龙”是指，如实性的意境秘密而不欺骗，确信殊胜的无所事事之如是，没有被因缘所染污，密咒如实，如同心中拥有毫无歪曲，以佛语之词加以截断，从口中说出而赐予教诲，因此确信“龙”是殊胜的，从而为有缘者中的上等根器者宣说了意义。经文中说“续”是指，续是生起的因，制定基础的开端和缘起，讲述故事而引发话题。续是修持深奥意义的事业，续的词句确定支分。结合的大觉悟，以支分必要关联等四法之门，安立续为殊胜，因此与根器的差别相符而宣说。又，按照法主的笔录，制定基础和故事相同，然后从那两个因缘中，续的词义真实生起，然后进行大觉悟，从而教导和交付，以及显示那些支分必要关联等，为了五法而安立为续。这样说道。又，按照中部乔邦的笔录，最初两个相同，然后从那两个中，续的词句和意义从问答中引申出大觉悟，以及显示支分必要关联等，暗示教导交付就是续。这样说道。这样，各自的体性清晰，显现为三种表达方式，但意义的本体没有分别，完全汇集于一个自明之中，因此虽然不混杂而各自清晰，但自性无别的大法界中，以一种方式的自显如实性而享用，无有止息地显现一切，因此与智慧的力量相符，见修行的高度和，所化