English
Acting spontaneously. The eight vehicles are not mixed, and Ati is spontaneously accomplished. Although there is clarity and emptiness without attachment in the seven dharmas, it is certain that samsara and nirvana, all phenomena, are Dharmakaya. This is the intention of the nine spaces and two thousand sections. It is said. Those who possess space are the division of space. It is said. In order to subdue the individuals who are bound by the attachment to the aggregation of the two, appearance and emptiness, emptiness is established in the Dharmadhatu as being free from all extremes of elaboration. All of its appearances, by the special method of striking the essential points of the channels, winds, and bindus, which arise as the self-sound of the consciousness of the object, the body, and the light of wisdom, clarity and emptiness without attachment, the realm of the Dharmadhatu, Kuntuzangmo's realm, arises in a state free from effort, coming, and going. In the realm of Dharmata, this is the special way of establishing the key points of the Great Perfection view that prevents other arising. This is the characteristic of the intention of the tantras of the Great Perfection's space division. It is reasonable in this way, but the attachment to the aggregation of the two, appearance and emptiness, is the grasping of reality and the grasping of non-reality. Although both have been rejected from the general aspect, the grasping of the two truths as different entities by alternating attachment is what is to be rejected. The method of rejection is not like the definite understanding of grasping reality and grasping non-reality, but rather the method of abandoning by giving the antidote of actual contradiction, but rather sending the attachment of the two truths as different entities into the realm of the emptiness of the Dharmadhatu, and surpassing both affirmation and negation by the special realization of many flavors as one. The way to establish emptiness as an object, the difference between Sutra and Tantra lies in whether to rely on reasoning as the main thing or on direct perception as the main thing. What is to be established. From the perspective of emptiness itself, although there is freedom from elaboration, the way in which the two experiences of it disappear is the same. However, the path that is similar to it, at the beginning, is distinguished by the size of the disappearance of holding by reasoning and direct perception. The way in which the appearance of the object, the manifestation of consciousness, the body, and the manifestation of wisdom appear, the deity's body of the peaceful deity, which is fabricated by the generation stage, the appearance of the three families of deities, mantras, and Dharmakaya, and the appearance of the experience born from the power of the wisdom of bliss, the appearance of the deities, mantras, and the play of awareness.
Chinese
即大圆满次第的体验，以及此空行部的宗派，粗品的 Madhyamaka（中观），粗品的智慧之风的显现部分属于体验智慧的范畴。密诀部以极细微的 Madhyamaka（中观）和智慧之风束缚的见解等所困扰，这是觉性显现部分的差别。显现之物是身和刹土本尊咒语的形象，这方面没有差别。因此，在确定的时候，安住于基的方式，以及相似地以道来确定的见解的差别，以及其显现方式如同白色的海螺对于有眼疾的人显现为黄色一样，在错觉的面前不显现，但实际上本来就是成佛的意义，如《吉祥密集根本续》等所说，两者是相同的。此在显宗中，也在清净的处所，与净土相关联，一个微尘之上，有微尘数的佛陀安住的行境中，所说的那样，在密宗中作为最初学者的修习来接受，必须显现清净，以及生死中阴三身道用，以及由此与佛陀色身相似的形象作为道用等，是新密宗派所使用的术语。以“特殊方便”之说，从那些之中特别指出了空行部的宗派。以“明空”之说，在空行部的宗派中，主要显示了觉性的明分体验，而在心部的宗派中，觉性的乐体验粗品被认定为较多，以及密诀部的宗派中，必须主要显示觉性的清明部分等，在所有的解释中，“普贤王母的虚空”这个法相，对于将心识送往无边无际的境地，或者说有一个指引的地方，因此仍然显示出相对于密诀部来说，存在着宗派的执着。以“无有作为，无有来去”之说，相对于心部的宗派中，随着众多体验的产生而依次进行认识，这是有为的。空行部没有那样的体验产生次第的戏论。然而，在法性的虚空中，阻止他生，即将有境的内心显现为外境，作为一种步骤。对于被外境所束缚的人来说，将所取的对境确定为无有自性，远离戏论的伟大境界。第二，修行的差别是，明分的关键
English
And the experiential understanding of the completion stage, and in the tradition of this Klongde division, the coarse Madhyamaka, and the appearance of the coarse wisdom wind belong to the category of experiential wisdom. The Mantrika division is afflicted by the extremely subtle Madhyamaka and the views bound by the wisdom wind, etc., which is the difference that it is the appearance part of awareness. There is no difference in that what appears is the form of the body, the pure lands, deities, and mantras. Therefore, at the time of determining, the way of abiding in the ground, and the difference in the view of similarly determining by the path, and the way it appears, like a white conch appearing yellow to someone with eye disease, it does not appear to delusion, but in reality, it is the meaning of being enlightened from the beginning, as stated in the Shri Guhyagarbha Tantra and others, the two are the same. This is also the case in the Sutra tradition, in the state of being in purity, in connection with purifying the fields, on top of one atom, there is the realm of activity where Buddhas of atomic numbers reside, as it is said, in the Tantra, it is taken as the practice of the first practitioner, and it is necessary to purify the appearances, and the three bodies of birth, death, and bardo are taken as the path, and the forms similar to the Buddha's Rupakaya are taken as the path, etc., are the terms used by the New Tantra practitioners. By saying "special method," the Klongde tradition is specifically pointed out from among those. By saying "clarity and emptiness," in the Klongde tradition, the experience of the clarity aspect of awareness is mainly shown, while in the Semde tradition, the experience of the coarse bliss of awareness is mostly identified, and in the Mantrika tradition, it is necessary to mainly show the clear aspect of awareness, etc. In all explanations, the Dharma term "space of Kuntuzangmo" is a mental instruction that sends the mind to a boundless realm, or there is a place to point a finger, so it still shows that there is sectarian attachment compared to the Mantrika division. By saying "free from action, going, and coming," compared to the Semde tradition, it is necessary to introduce many experiences in the order of their arising, which is contrived. Klongde does not have such elaborations of the order of arising of experiences. However, in the space of Dharmata, preventing other arising, that is, taking the appearance of the inner mind of the subject as the object as a step. For those who are bound by objects, the object of grasping is determined to be without inherent existence, the great realm free from elaboration. Second, the difference in meditation is the key to clarity.
Chinese
是关键的指示。不分别念的关键指示。安乐的关键指示。无有分别的指示，依赖于四种指示等进行修持。第四，讲述特殊目标的自性，全知法王噶陀早期尊者所承许的续部划分，以及窍诀引导的要点。第一是心部，界部，续部，婆罗门类，拉匝国王，口诀类，承许为六类。其中，如奇妙和，胜妙觉性，吉祥不变光明安住的续等十八部，是心部的续。毗卢遮那玉札的早期翻译五部，后期翻译十三部等。界部，外算部的分类中，有龙钦饶降等一百八十个橛。内秘密部的分类中，有普贤智慧自生等一百八十个口诀。秘密续小部中，有宝性庄严等一百八十个三摩地。意趣交付部的分类中，有界广阔王等，确定无疑的一百八十个续等。续部的分类中，有虚空边等，鱼轮续等四十二个续连同口诀。婆罗门类中，有婆罗门根本续六部，口诀续三十六部。婆罗门根本续六部是：虚空界广大。智慧深奥圆满。普贤智慧界广大的续，自生安乐轮续，真实义集合宝续，彻底断除轮回续，总续智慧与虚空等同等等。拉匝国王，有吉祥时分执持杜鹃续，功德大威力圆满续等根本续五部，以及分支续八部。口诀类，有隐蔽轮的分类，觉性落于要害的修持分类，法性母子相合的宗传承分类，自解脱现量指示的最后续分类等。第二，有见解的介绍和，修行的安住方法。第一是，至尊上师噶陀巴大师的宗派，自性无生。
English
are key instructions. Non-conceptual key instructions. Blissful key instructions. Indivisible instructions, relying on four instructions, etc., to practice. Fourth, explaining the specific nature of the object, the division of tantras accepted by the omniscient Dharma King Katok earlier, and the key points of introducing the teaching method. The first is the Mind Class, the Space Class, the Tantra Class, the Brahmin category, Laza King, and the Oral Instruction Class, which are accepted as six categories. Among them, such as the wonderful and, the supreme awareness, the auspicious and unchanging clear abiding tantras, etc., eighteen tantras are the tantras of the Mind Class. There are five early translations of Vairotsana Yudra, and thirteen later translations, etc. Space Class, in the classification of outer calculation sections, there are one hundred and eighty pegs such as Longchen Rabjam. In the classification of inner secret sections, there are one hundred and eighty oral instructions such as Samantabhadra's self-arising wisdom. In the secret tantra small section, there are one hundred and eighty samadhis such as Precious Ornament. In the classification of intention delivery sections, there are one hundred and eighty certain tantras such as Space Vast King, etc. In the classification of tantra sections, there are forty-two tantras including the Sky Limit and the Fish Wheel Tantra, along with oral instructions. In the Brahmin category, there are six fundamental Brahmin tantras and thirty-six oral instruction tantras. The six fundamental Brahmin tantras are: Space Realm Vast. Wisdom Profoundly Complete. The tantra of Samantabhadra's Wisdom Realm Vast, the Self-Arising Bliss Wheel Tantra, the Definitive Meaning Assembly Treasure Tantra, the Thoroughly Cutting Samsara Tantra, the General Tantra Wisdom Equal to Space, etc. Laza King, there are five fundamental tantras such as the Auspicious Time Holding Cuckoo Tantra, the Merit Great Power Complete Tantra, etc., and eight branch tantra sections. Oral instruction category, there are the Hidden Wheel classification, the awareness hitting the key point practice classification, the Dharma Nature Mother and Child Union Dzong Tradition classification, the Self-Liberation Manifestation Instruction Final Tantra classification, etc. Second, there is the introduction of view and the method of abiding in practice. The first is the lineage of the venerable master Katokpa, the self-nature unborn.
Chinese
无灭尽的游舞，无差别的体性，以及自性解脱的四种理证。第一，轮回涅槃二取对境的这些法，是所立宗，仅仅显现的当下，自性无生，因为显现为各种各样的不造作之故。如是，以显现为空性，以及以空性的理证衡量，不落于任何一边，本元降临，以本元之性来表示，这是此宗的周遍。第二，二取之法，是所立宗，游舞无有灭尽，因为是从空性法界中显现的缘起之故。周遍是，因为无有真实，所以能够显现为各种各样，如果事物和非事物是真实成立的，那么生是不合理的，这是圣者龙树在中观中所说的。在大圆满的自宗中，对境和有境执著的实执分别念，是所立宗，不需要遮破，因为自性无生之故。又，它是所立宗，不需要成立，因为游舞无有灭尽之故。如是，是远离取舍、遮破和成立的宗派。它的周遍是，以相互观待成立，各自才能认识。第三，二取之法，是所立宗，体性显现空性生灭无有差别，因为对法性的安住方式不观待不能成立之故，是成立的理由，因为法性是不造作之故。周遍也是，观待是二取不灭的界限，不观待是法性二取灭尽的关键。以此关键，一切法都是缘起，它是空性，它也是无有差别，因此在差别上，对于无有自性的空性，可以安立显现为缘起的名言，但是空性不是缘起，因为不造作的缘故，虽然在瓶等之上没有单独的空性，但是如同见到瓶等不是见到空性一样，瓶等是缘起，瓶等的自性是空性一样，这个意义在解脱的基上没有，或者心自性光明，以及成立自性不造作，以及轮回涅槃无二等等，虽然在一切显密经典中都说了，但是如同大圆满中所说，庸常的意识明