English
I am Sarva Shiva. The fruit is spontaneous self-perfection. Thus it was said. Furthermore, whose body possesses a mandala like a full moon crystal. Just by appearing in my mind, like a pond of white lotuses. Here, one page is missing from the original text. It is inconceivable that all beings receive their respective Dharma shares. Thirdly, this tradition's view is to condense the essence of the lower Mind Section's intention, and the self-tradition of the Instruction Section. Firstly, although the essence appears in various ways, it does not go beyond the play of the single Mind-essence, the intention of the Mind Section is to be free from one and many. For example, just as various colors such as white and red appear in a single mirror. The self-arisen wisdom, which is the play of the single Mind-essence, is not established in reality and is non-dual. Although it appears in various ways, it is not real, but appears as an illusory aspect in the mind, this is the Mind Section. Here, the basis of liberation is the spontaneous manifestation, and the fruit is considered to be the arising of the mind, considering illusion as adventitious, this is the Mind-sided one who believes that it arises from the mind. Wanting to transform abandonment and cultivation into one on a groundless basis, this is the Mind-sided one who transforms faults and obscurations. Because the basis, Mind-essence, has no object of focus, all dualistic phenomena that arise from that state are free from the object of focus, and the adherence to samsara and nirvana is liberated by the great aimless primordial purity, this is the Mind-sided one of collapsing logic. Because self-arisen wisdom pervades all of samsara and nirvana, it does not fall into the extremes of existence and non-existence, appearance and emptiness, this is the Mind-sided one who is free from limitations and partiality. Because Mind-essence does not abide at the extremes of samsara and nirvana, all appearances and mind are primordially liberated in vast non-attachment, so all that arises is unfolded in the nature of reality without modification, this is the Mind-sided one of philosophical tenets that are free from partiality. Because self-arisen wisdom is free from intellect, no matter how it appears, it is not established as true or false, so the great play of liberation from the extremes of existence and non-existence, this is the Mind-sided one who transcends partiality without intellect. Whatever arises, the aspect of mind that grasps, and the appearance that can be grasped, although the two appearances are different, they are inseparable in the self-arisen wisdom that is neither this nor that, so the appearance as Dharmakaya, this is the Mind-sided one who says that mind is the Mind Section, there are seven. All of these, in essence, are only for the sake of considering appearances as unreal, and are not too biased towards the mind.
Chinese
关于根本续，实际上，所有纯净与不纯净的轮回与涅槃，或者显现，以及显现者的法界中清净，关键在于一。然而，由于所化众生的不同，确立心识显现和心性之方式的差别有很多。 接下来，自生智慧的法界与普贤王母的虚空无二无别地安住，并且从那样的状态中显现的一切法都是原始解脱、自性清净的伟大状态。虽然以各种各样的存在而自生显现，但由于在无有果的状态中原始清净地解脱，甚至连心和心识显现的戏耍也不可留下。无论显现什么，从何时起都将它送入超越原始解脱、有无、是非之境的虚空中，这是虚空部的观点。对此，自生智慧不变、自圆满、超越因缘，认为不依赖于有法和法性，这就是说无因的黑虚空之自性，对此也有事业黑虚空部、大悲黑虚空部、化身黑虚空部这三种。 那些显现为自生智慧之戏耍的，是各种各样的自生显现，在法性的戏耍中，认为以非之方式无偏周遍地显现的戏耍是超越破立的，这就是说各种各样的杂色虚空之自性。对此也有与有宗心部相符的杂色虚空，与无宗自宗要义相符的杂色虚空，与有无口诀相符而说的杂色虚空这三种。 在自生觉性的状态中，所有外在显现作为自明觉而显现，都是心的戏耍。由于显现之缘起自解脱，无作地从本初就清净，在实相中没有可修的，这就是说白虚空是心之自性。对此也有不可言说之自生大虚空，以及见修无二之虚空这两种。对此也有大海之虚空，虚空之虚空，日月之虚空，以及珍宝之虚空等区分。 认为从自生智慧中显现的诸法，显现时用心识来了解，不显现时用实相来了解，这就是说广大虚空是因果之重复的自性。对此也有远离作为的外在广大，在自宗中说宗义的内在广大，遣除障碍的秘密广大，以及要点
English
Regarding the root tantra, in reality, all pure and impure samsara and nirvana, or appearances, and the purity in the realm of the appearer, the key is one. However, due to the different disciples to be tamed, there are many differences in the ways of establishing mind-appearance and mind-essence. Next, the realm of self-born wisdom abides inseparably with the space of Kuntuzangmo, and all the dharmas that arise from that state are the great state of primordial liberation and self-purification. Although self-arising appearances occur in various ways, since they are primordially purified and liberated in the state of no result, even the play of mind and mind-appearance cannot be left behind. Whatever appears, from whatever time, to send it into the space beyond primordial liberation, existence and non-existence, right and wrong, is the view of the space section. Regarding this, self-born wisdom is unchanging, self-complete, and beyond causes and conditions, considering it independent of phenomena and suchness, this is the nature of the black space that speaks of no cause, and regarding this, there are also the activity black space section, the compassion black space section, and the emanation black space section. Those that appear as the play of self-born wisdom are various self-arising appearances, and in the play of suchness, the play that appears impartially and all-pervasively in a non-affirming way is considered beyond affirmation and negation, this is the nature of the variegated space that speaks of various things. Regarding this, there is also the variegated space that agrees with the mind section that speaks of existence, the variegated space that agrees with the essential point of self-essence that speaks of non-existence, and the variegated space that speaks in accordance with the instructions of existence and non-existence. In the state of self-born awareness, all outer appearances that arise as self-awareness are the play of mind. Since the conditions of appearance are self-liberated, they are pure from the beginning without effort, and there is nothing to be cultivated in reality, this is the nature of the white space that speaks of mind. Regarding this, there is also the great white space of inexpressible self-arising, and the white space of non-duality of view and meditation. Regarding this, there is also the space of the ocean, the space of the sky, the space of the sun and moon, and the space of jewels. It is considered that the dharmas that arise from self-born wisdom are understood by the mind when they appear, and understood by reality when they do not appear, this is the nature of the vast space that repeats cause and effect. Regarding this, there is also the outer vastness that is free from action, the inner vastness that speaks of tenets in one's own tradition, the secret vastness that dispels obstacles, and the essential points.
Chinese
总共有四种这样的自性差别。这主要是按照全知法王父子的论著来安排的。这些也和教言的场合里所说的，关于佛语的安立方式意义相同。第二是，见解的差别和修行的差别。第一是，阿里班禅仁波切说：从原始清净任运成就的道之基础上，分开三身，以四相之觉性，将心之雾霭升到觉性之虚空，如清澈之湖中星辰升起般，虹光明点身与刹土的，显现景象增长达到极限，断绝了有为的法，离思维的究竟光明现前，获得不退转的果位是，无上瑜伽的究竟口诀之意。经中说：离次第勤作是口诀。因此，为了主要摄受将境与有境执为取舍的补特伽罗，不留任何臆测，以直指心性的特殊方法，以切断使实执于自性中解脱，以顿超使一切相执解脱的光明之道，到达基果无别的意之要处，如火绒般的教言之行持，是大圆满口诀部续部的意之特征。这样安立是合理的，以取舍等，对于以经咒等其他道难以调伏的有情，或者具有思维束缚者，或者根器极为敏锐，仅以取舍之见，即能使烦恼障等减弱的利根者，是切断的所化，以及广大种姓的利根者，是顿超的所化，而且对于无法进入其他有为道的快速希求者，也显示为所化。考虑到这个意义，至尊米拉尊者也说：大圆满是八地以上圣者的法分，对此也有很大的理解空间，似乎是指这种深广的利根。所谓“不留任何臆测”，是指心部是心，在臆测中有些人会执着，以及界部法
English
There are four such distinctions of self-nature. This is mainly arranged according to the treatises of the omniscient Dharma King and his sons. These are also the same in meaning as what is said in the context of precepts regarding the way of establishing the Buddha's words. The second is the difference in view and the difference in practice. The first is, Ngari Panchen Rinpoche said: From the basis of the primordially pure, spontaneously accomplished path, separating the three kayas, with the awareness of the four appearances, raise the fog of the mind into the sky of awareness, like stars rising in a clear lake, the rainbow light bindu, the manifest appearance of body and pure land increases to the limit, cutting off the phenomena of action and effort, the ultimate luminosity beyond thought manifests, obtaining the irreversible result is, the ultimate oral instruction of Ati's intention. The tantra says: "Devoid of gradual effort is the oral instruction." Therefore, in order to mainly subdue the individuals who hold objects and subjects as things to be adopted or rejected, without leaving any speculation, with special methods that directly point to the nature of mind, by Trekchö, self-grasping is liberated in its own place, and by Tögal, all sign-grasping is liberated, the special path of luminosity arrives at the essential point of the intention of the ground and result being inseparable, the practice of the instruction like tinder, is the characteristic of the intention of the tantra of the Great Perfection oral instruction section. Such an establishment is reasonable, with adoption and rejection, etc., for sentient beings who are difficult to subdue by other paths such as sutra and mantra, or those who have the bondage of thought, or those with extremely sharp faculties, who can weaken afflictive obscurations etc. with just the view of adoption and rejection, are the trainees of Trekchö, and the sharp faculties of the vast lineage are the trainees of Tögal, and also for those who desire quickness and cannot enter other paths with effort, it is also shown as the trainee. Considering this meaning, the great Jetsun Milarepa also said: "The Great Perfection is the Dharma portion of the noble ones above the eighth bhumi," there is also a great space for understanding this, it seems to refer to such a profound and vast sharp faculty. The so-called "without leaving any speculation" means that the mind section is mind, and some people will be attached to speculation, and the space section is Dharma.
Chinese
由于对你的执着，心变得迟钝，而这个口诀部通过使实相自然显现，显示了殊胜的方便。说“直接介绍觉性”不会外泄，无需用许多分析来掩盖，显示了用三个词击中要害来进行介绍。所谓要害，就是无需在自明觉之外寻找佛陀，而是将这四分之三分离的觉性，或超越思维、不可思议的觉性，直接介绍为未被改造的、本初的、原始的佛陀，从而获得无需长途跋涉、长期寻找的要害，就像得到了精华一样。同样，对于心性法身的觉性，如果认为心是应该抛弃的，就会被束缚。觉性的力量，在于将心念显现为能取所取的实执和相执，所有这些细微和粗大的执着，无需一一努力抛弃，而是安住在确信解脱之上，从而使所有的遮障都像天空中的云彩一样自然消散，获得了这种特殊的要害，就像得到了精华一样。通过积累资粮的许多行为来成就佛陀，需要长时间的努力和困难，但通过认识到无漏自生的功德，就成了大圆满，所有的道地都只是觉性的单一追逐，除此之外别无他物，从而在一条道路上做出决断，通过仅仅修持无勤的觉性之路，无需经历道地的修持，就能迅速圆满，这也是一种说法。通过无分别地击中要害，使法界显现、净土、觉性光芒、身坛城、气脉等特殊之处，法性显现的体验不断增长，从而能够自在地运用眼通、神通等神通大海。由于不净的错觉之身显现自行消散，从而将身体转化为虹身金刚身，获得了这第三个要害，就像得到了精华一样。像这样，用特殊的介绍之词的武器，击打和击中对实有和应舍弃之物的执着，以及对有为的努力或有为的执着所产生的细微和粗大的遮障的生命，这些遮障就像心脏一样。这些错觉的毁灭就像死亡一样，用这个例子来说明。莲花生大师在虹身成就者噶饶多杰的遗嘱中说，用三个词击中要害。彻却的含义是：般若波罗蜜多的究竟，显现直接呈现。