English
Furthermore, the spontaneous and precious Lhundrup Rinpoche has three 'sbubs' (Tibetan transliteration, meaning 'containers,' 'spaces,' or 'contents') of ground, path, and fruition: In the state of the ground, all gross and subtle appearances dissolve through the power of delusion and abide in inner clarity, possessing the potential for the appearance of both samsara and nirvana, hence it is called the 'Ground Spontaneous Precious Sbubs.' From this, the appearance of the Ground Appearance Spontaneous Precious Appearance and the like arise as four appearances, which are both the basis of delusion for the appearance of samsara and the basis of liberation, hence it is called the 'Path Spontaneous Precious Sbubs.' When the Ground Appearance is recognized as self-appearance and dissolves through the power of liberation, abiding in inner clarity, this is the basis for the appearance of the Buddha's dharmadhatu like an ocean, hence it is called the 'Fruition Spontaneous Precious Sbubs.' Thus, if there is no self-existing Ground Spontaneous Precious Sbubs inherently present in the initially pure ground, there is no cause for the Ground Appearance to arise. If there is no Ground Appearance, then among the eight modes of spontaneous manifestation, the wisdom appearance of the sambhogakaya, and its power manifesting like a mirror, for the disciples of the Great Perfection, the half-nirmanakaya sambhogakaya or the nature nirmanakaya appearing in their own aspect, and the self-appearance of the six realms of beings, etc., the door through which both samsara and nirvana arise will not be recognized. The connection between these two will be severed, thus making the relationship between tamer and tamed untenable. Generally, the self-aspect of sentient beings is delusion, and the self-aspect of the Buddha is completely pure, although the appearances are different, because there is compassion on the ground, it arises from the Ground Appearance, thus establishing the connection between tamer and tamed. As the Guhyagarbha Tantra says: 'Through the connection of great compassion, all six realms and times appear.' That is to say, the appearances of the six realms each have a delusory part that can appear, which is arranged by the samsara of their own doors, so the part of self-appearance returns on its own when the sbubs transfers. The common part is arranged by the common karma and the deeds of the teacher, so even if oneself is not there, traces remain in the presence of others, and these two also need to be distinguished. Having distinguished them in this way, the delusory appearances of one's own doors that arise from the door of spontaneous manifestation, the parts of the six realms that appear without appearing, like a dream, need to be returned to the ground of original purity on their own. As a symbol of this, even in the bardo, for the six realms appearing in one's own aspect, the two parts of what the self-appearance nirmanakaya does and does not do
Chinese
据说，在不净轮回之门未开启之前，若能认识自性，则无所作为；开启之后，必须有所作为，这也取决于错觉是否消失。同样，在觉性之基上，若无五大元素的2）光彩和显现之门，则觉性会向内扩展。五大元素向外扩展，器情世界的显现也不会产生。如二元对立般3）没有显现，则无法了解众生的身语意与佛陀的身语意之间的关联，众生也不会转化为佛陀。如身体般4）没有显现，则众生的身体和胜者的身体的显现也不合理。如智慧般5）没有显现，则所知会变成自相，无法连接基道之间的界限。如解脱的终点般6）没有显现，则果会倒退为因，无法获得确定的地位。若无不净轮回之门，则无法知晓众生如何陷入错觉，因此无法成为轮回与涅槃的根本。若无清净智慧之门，则觉性中不会产生佛陀的功德。因此，拥有这些是任运自成八功德之门。虽然在基上不可能同时存在清净与不清净，但基显任运自成具有显现为轮回与涅槃二者的门，这被称为任运自成八功德之显现。如此，基和基显的显现方式，对于认识自性的觉性来说，会显现为解脱的助缘，从而成就佛果；若不认识，则各自的八个部分会成为产生错觉的基础，从而被抛入轮回。而且，虽然任运自成的显现方式无有缺失地显现，但从陷入错觉的方式来看，会形成自他二元对立的显现；从错觉逆转的方式来看，会证悟无边解脱，从而成佛。例如，樟脑对于热病来说是功德，对于寒病来说是过患，但樟脑的自性中并没有功德和过患。同样，对于未证悟者来说，任运自成显现为过患，对于证悟者来说，则显现为功德，因此，错觉与解脱二者的门都与任运自成有关。总的来说，若不了解基的安住方式，则不了解大圆满的宗义，其关键在于，即使从原始本初清净的角度来看，轮回与涅槃二者都不成立，但任运自成的这三个自性是连接轮回与涅槃二者而不偏袒任何一方的门。
English
It is said that before the door of impure samsara opens, if one recognizes one's own nature, there is nothing to do; after it opens, one must do something, which also depends on whether the illusion has disappeared or not. Similarly, on the basis of awareness, if there is no door of the five elements' 2) radiance and phenomena, awareness will expand inward. The five elements expand outward, and the appearance of the container and its contents will not arise. Like non-duality 3) if there is no appearance, one cannot understand the connection between the three doors of sentient beings and the body, speech, and mind of the Buddha, and sentient beings will not be transformed into Buddhas. Like the body 4) if there is no appearance, the appearance of the body of sentient beings and the body of the victorious ones is also unreasonable. Like wisdom 5) if there is no appearance, the knowable will become self-characterized, and the boundary between the base and the path cannot be connected. Like the end of liberation 6) if there is no appearance, the result will regress to the cause, and one will not be able to obtain a definite position. If there is no door of impure samsara, one cannot know how sentient beings fall into illusion, so it cannot be the basis of samsara and nirvana. If there is no door of pure wisdom, the qualities of the Buddha will not arise in awareness. Therefore, having these is the quality of the eight doors of spontaneous perfection. Although it is impossible for both purity and impurity to exist simultaneously on the base, the base appearance of spontaneous perfection has the door of appearing as both samsara and nirvana, which is called the appearance of the eight doors of spontaneous perfection. Thus, the way the base and base appearance manifest is that for awareness that recognizes its own nature, it will appear as a condition for liberation, thereby accomplishing Buddhahood; if one does not recognize it, each of the eight parts will become the basis for generating illusion, thereby being thrown into samsara. Moreover, although the way of spontaneous perfection manifests without any defects, from the way of entering into illusion, it will form the appearance of self and other duality; from the way of reversing illusion, one will realize boundless liberation, thereby attaining Buddhahood. For example, camphor is a virtue for hot diseases and a fault for cold diseases, but there is no virtue or fault in the nature of camphor. Similarly, for those who have not realized it, spontaneous perfection appears as a fault, and for those who have realized it, it appears as a virtue, so the door of both illusion and liberation is related to spontaneous perfection. In general, if one does not understand the way the base abides, one does not understand the tenets of Dzogchen, and its key is that even from the perspective of original purity, neither samsara nor nirvana is established, but these three essences of spontaneous perfection are the door that connects both samsara and nirvana without being biased towards either side.
Chinese
就像那樣，基之任運自成珍寶的體性中，輪涅的顯現能生起的光明未曾止息，故於基一體相聯。從彼基顯現生起，道之任運自成體性是解脫與迷亂二者的因，故於輪涅的交界相聯。假若迷亂，然以上所說八門各自的功德，也能成為進入佛陀事業之境，也能轉變為佛陀。果之任運自成體性中，也能生起身與淨土等，從彼如是生起，能向所化示現事業，故能成為所化與調伏者相聯的要點即是彼。這些也是依據全知父子二者的教言，稍作闡明而寫，是否領會其意，請詳加審查。如是之理是極難通達之處，乃是成為一切乘之頂巔，極為甚深之阿底瑜伽續部，以及解釋其意之印度持明者們的口訣中清楚開示。然如將彼義無誤區分而顯示的鑰匙，在雪山，即是西藏雪域此地，從前由印度來之班智達與西藏之智者成就者大多數都未曾特意宣說，大多數都未能如實提問，故無有智慧不領悟等垢染，總之所有經論及其釋疏，特別是自性大圓滿之甚深要訣，具有無與倫比之千道智慧光芒，無礙通曉者，全知法王龍欽饒降一人清楚區分而開示，故唯有彼是，於《大乘至寶藏》中說：此理是秘密心髓之難處，雖於續部與口訣中清楚宣說，然於此藏地從前連能提問者也未曾出現，故我極為清楚區分而開示，此後若能知曉此處，則應知曉是此文字之加持。第二、普賢王如來之解脫方式分三：法身界中之解脫方式，報身
English
It is like that. In the essence of the spontaneously accomplished precious base, the luminosity in which the appearances of samsara and nirvana can arise has not ceased, so it is connected as one base. From that arising of the base appearance, the essence of the spontaneously accomplished path is the cause of both liberation and delusion, so it is connected at the boundary of samsara and nirvana. Even if there is delusion, the qualities of the eight doors mentioned above can still be a place to enter the activity of the Buddhas, and can also transform into a Buddha. In the essence of the spontaneously accomplished fruit, body and pure lands can also arise. From that arising in that way, it can show activities to those to be tamed, so the key to being able to connect as those to be tamed and the tamers is that. These were also written based on the words of the omniscient father and son, having been made a little clearer, but please examine whether or not the intention has been understood. Such a principle is an extremely difficult place to understand, being the pinnacle of all vehicles, the extremely profound Atiyoga tantras, and the instructions of the Indian vidyadharas who explain their meaning are clearly shown. However, the key to distinguishing and showing that meaning without error, in the snowy mountains, that is, in this land of Tibet, the majority of the panditas who came from India in the past and the wise and accomplished ones of Tibet did not specifically speak about it, and most were unable to ask about it as it is, so without the defilement of not understanding with intelligence, in general, all scriptures and their commentaries, and especially the unique profound key points of the Great Perfection of Self-Arising, having the unobstructed knowledge of the thousand rays of wisdom light, the omniscient Dharma King Longchen Rabjam alone clearly distinguished and showed it, so that alone is it. In the Treasury of the Supreme Vehicle, it says: This principle is a difficult point of the Secret Essence, although it is clearly stated in the tantras and instructions, even someone who could ask about it had not appeared in this Tibet before, so I have very clearly distinguished and shown it, so in the future, if you can know this place, then you should know that it is through the blessing of this text. Second, the way in which Samantabhadra is liberated is explained in three parts: the way of liberation in the realm of the Dharmakaya, the Sambhogakaya.
Chinese
的净土的布局方式，以及化身的利生事业的方式。首先，在法身的法界中解脱的方式是：从原始的法界中，任运自成的内在光明向外放射，慈悲的觉性开始逆转为无明的雨水时，在那个时候，基现（གཞི་སྣང་，根本明相）被视为无自性的那一刹那，以六种特性的方式解脱。一切诸佛之前的导师，第一位佛陀普贤王如来，是如何见证和解脱的六种特性是：如此这般，自显现，从基（གཞི་，根本）中显现，区分开来，在区分之上解脱，非由他生，安住自处。次第是，当基现生起时，如果意识向外执着，不让错乱持续蔓延，而是安住于自性觉性之中，这就是1显现。在自显现中，觉性解脱，无论解脱还是错乱都没有预示，自性的基和基现任运自成的部分，这两者从自性中显现，成为解脱之基，因此后来不成为错乱之2基。基现的觉性本身成熟为果，也就是说，通过清净遮蔽的垢染执着的习气的智慧，仅仅在那一刹那，法界自然具备功德，在自显现中，各种习气的阿赖耶识的遮蔽得以清净，就像太阳从云层中解脱出来一样，非常彻底地3区分开来。在区分之上，或者4紧接着，智慧本身也成熟为法性身，与智慧法身无别，在原始的清净之基上占据稳固的地位，恒常不变。这不依赖于其他教义等产生的因缘，而是依靠自己的本性，通过自己的力量证悟而成就佛果，5。解脱之基安住于原始的状态中，不让错乱的因缘进入。因此，以这六种特性，在基现显现的那一刹那，证悟成身和智慧的海洋之自性，这就是原始佛。瑜伽士们通过修道的威力，具备六种特性而成就佛果，也被称为原始佛普贤王如来，因为他是第一位成佛者。这六种特性，另一种表达方式是：基现最初显现时，