English
Emptiness is prone to errors, because these two (emptiness and awareness) completely merge the appearance of objects and consciousness, and rest in the groundless, universal state that has never existed or disappeared. If this is not mastered, it will become serious due to the faults and obscurations of losing awareness. As it says in the Great Array: "If you do not determine it in this way, then there will be no difference between you and those who cling to mental discrimination. Therefore, this essential secret essence is the most excellent of all." Also, as it says in the Great Expanse of Space: "Ordinary appearances are themselves illusions, and if you cling to them, illusions will increase again and again. Likewise, whoever makes illusory thoughts into the path will never be liberated from the cause and effect of illusion. Therefore, it is precious to make the un-deceptive clear light appearance and the cessation of mind into the path of wisdom. When resting in an unmoving, equal state, the clear light's object and the clarity of awareness will appear, and three experiences of appearance will arise in one state. From the energy of essence, there is no conceptualization or elaboration. From the energy of nature, self-illumination will clearly appear. From the energy of compassion, the continuity of awareness and bliss will not cease. The experience of the three bodies is equal to the edge of space." Therefore, even though the special quality of the Upadesha Section is said to be Tögal, it is also extremely special in terms of the view and practice of Kadag. Because the lower two consider all sudden appearances and thoughts as play and adornment, but here, they appear as empty images as if they do not exist, so they are not even considered as play and adornment, and the separate practice of clarity and emptiness is also done. Know that for the inexpressible, beyond-thought Dharmata, there is not even the name of clarity and emptiness, so there is no deliberate clinging. As it says in the Vast Expanse of Space: "Whatever appears is the play of the Dharmakaya, because the box of good thoughts does not actually exist, so in a state of no deliberate clinging, acceptance, or rejection, practice in a way that is not abandoned and naturally liberated." It is also said that the Mind Section mainly teaches the way of liberation, and the Space Section mainly teaches the method of resting, but even so, the Upadesha Section does not have the subtle effort of liberating thoughts and resting in the natural state, so it is extremely special. Second, explaining the actual path, there are three parts: explaining the confidence of the way of liberation, explaining the discrimination of separation, and explaining the key points of practice. First, explaining the confidence of the way of liberation, there are two
Chinese
因此，总的来说，讲述了没有解脱之基的含义，并分别讲述了各种解脱方式的合理性。首先，像这样的三部大圆满法，虽然显现出许多内部的差别，但如果全部归纳起来，就是归于九界。也就是，心部诸法是归于法性不可言说的界、见解上无所不是的界、以及行持上无所是处的界这三者。界部诸法是归于修持上无所是处的界、自性上无可寻觅的界、以及体性上无有差别的界这三者。所有口诀部也都是归于显现不灭的界、智慧上无不解脱的界、以及本体上无有善恶的界这三者。所有这些，也都不像阿努瑜伽以下的下部道那样，将烦恼作为断除转变的道等等，而是任其自解脱。但特别的是，口诀部诸法以确信解脱的方式安住。普遍的觉性，如来藏的本来面目被分别念所遮蔽而无法见到，这也要依靠自解脱的关键来解脱。然而，任何需要解脱的所依之处都没有，如果说被垢染遮蔽的所依是觉性的本体，那么法性菩提心的体性是存在的，但却看不见；是不存在的，但却不断绝；不落入两者中的任何一边；也没有执着于中观。因为超越了起始和终结、生起和止灭、去和来、三时、以及边和中等等，所以要解脱什么呢？再说，如果将“解脱之基”称为遮蔽的垢染，那么所有的分别念在生起的那一刹那就没有不解脱的，并且因为法性周遍一切，如果分别念这个基础都不成立，那么又用什么方法来遮蔽什么，又解脱什么呢？因此，舍弃了这些，在显现的胜观自明的光辉不灭的基础上，如果将不依赖任何基础和生起之根的原始清净的觉性，安住在自明的状态中而不加以改造，那么所有的分别念都会在自身消融，并且会自然而然地成就禅定。如《法界宝藏论》中所说：本来任运自成觉性菩提
English
Therefore, in general, it explains the meaning of having no basis for liberation, and specifically explains the rationality of various methods of liberation. Firstly, although such three divisions of Great Perfection appear to have many internal differences, if they are all summarized, they are included in the nine spaces. That is, the Mind Division dharmas are included in the three: the space of the inexpressible nature of reality, the space of the view that there is nothing that is not, and the space of the conduct that there is nothing that is. The Space Division dharmas are included in the three: the space of the meditation that there is nothing that is, the space of the nature that is not to be sought, and the space of the characteristics that there is no difference. All the Instruction Division are also included in the three: the space of the unceasing manifestation, the space of the wisdom that there is nothing that is not liberated, and the space of the essence that there is no good or bad. All of these also do not, like the lower paths below Anu Yoga, take afflictions as the path of abandonment and transformation, but rather let them self-liberate. But especially, the Instruction Division dharmas abide in the manner of establishing confidence in liberation. The universal awareness, the original face of the Tathagatagarbha, is obscured by conceptual thoughts and cannot be seen, and this must also be liberated by relying on the key of self-liberation. However, there is no basis for anything that needs to be liberated. If the basis obscured by defilements is said to be the essence of awareness, then the nature of the Dharmata Bodhicitta exists, but it is not visible; it does not exist, but it is not cut off; it does not fall into either side; and there is no clinging to the Middle Way. Because it transcends beginning and end, arising and ceasing, going and coming, the three times, and edge and center, etc., what is there to liberate? Furthermore, if the "basis of liberation" is called the obscuring defilement, then all conceptual thoughts are not without liberation from the moment they arise, and because the Dharmata pervades everything, if the basis of conceptual thought is not established, then what method is used to obscure what, and what is liberated? Therefore, abandoning these, on the basis of the unceasing radiance of the manifest superior vision self-illumination, if the primordial purity awareness that does not rely on any basis or root of arising is left uncorrected in the state of self-illumination in the space of Kadag, then all conceptual thoughts will dissolve in themselves, and meditation will be naturally accomplished. As it is said in the Dharmadhatu Treasure Trove: Originally spontaneously co-emergent awareness Bodhi.
Chinese
心。如其本然安住法性广阔中，自性法身平等原始之界。一切众生皆有唯少数具缘者之境。如其本然安住于彼境自能成就。如是说。其中，就补特伽罗的智慧次第的入门而言，有勤作和无勤作的自解脱两种。第一种是从本性的状态中不动的状态中，无论生起任何烦恼和分别念，都以自性智慧的胜观来认知，不从状态中移动，不以对治束缚，不随之跟从，安住于此，因为在觉性的基础上没有如此成立，就像水不搅浑而静置就会清澈一样，流动变化的奇妙力量自然而然地清澈。无勤作是生起之处和生起者为一体，法性和分别念，本体和作用显现没有成立为二，生起的同时自己解脱，任何生起都无法驻留。第二，分别解脱方式的道理的详细解释是：从《摩尼宝鬘》中说，对于无有阻碍的觉性，没有错乱之因故无有返回，是本初解脱故彻底超胜，是自解脱故境缘穷尽，是当下解脱故显现清净，是边解脱故四边止息，是一解脱故多体空性。如是宣说了五种分类。第一，本初解脱是五蕴和八识的执取如同云朵般的中央，觉性本身如同虚空般无有自性，因此不会被在轮回中普遍结合的过失所染污，并且远离了自相的戏论，因此不是从外部由解脱之缘所作和改造，而是从一开始就存在本初解脱，如《摩尼宝鬘》中说：不是由勤奋而解脱，而是本来就安住于解脱中。以及《具义精进》中说：本初解脱之心性，从外部解脱之缘怎么会存在？如是说。因此，普通的有情众生因为执着于我和我所，而执着于未曾体验过的突发错觉而被欺骗，因此瑜伽士们对于觉性的本体，本来空性，无有根本，超越依赖，无有因果痕迹，如同虚空般的状态中，无论作用显现如何产生，都只是将无有显现空性的自性清澈地安住于生起解脱无别的状态中，确信从未变成其他的转变。
English
Mind. As it is, abiding in the vastness of the nature of reality, the co-emergent realm of equality, the essence of the Dharmakaya. All beings possess it, yet it is the realm of only a few fortunate ones. If left as it is, it will be accomplished by settling into that state. Thus it is said. Among these, in terms of the entry point of an individual's levels of mind, there are two types of self-liberation: with effort and without effort. The first is that from a state of unwavering nature, no matter what afflictions or conceptual thoughts arise, they are recognized by the superior insight of self-knowing. One does not move from the state, is not bound by antidotes, and does not follow after them. By abiding in this way, because it is not established as such on the basis of awareness, just as water, if left undisturbed, becomes clear, the miraculous power of flowing naturally is clear without inherent nature. Effortless is when the place of arising and the one who arises are of one taste, so that Dharmata and conceptual thought, essence and manifest appearance, are not established as two. They arise and are self-liberated by themselves, so that whatever arises cannot be sustained. Secondly, the detailed explanation of the reasons for the individual modes of liberation is as follows: From the Garland of Jewels, it says, "For unobstructed awareness, there is no turning back because there is no cause for delusion. Because it is primordially liberated, it is utterly transcendent. Because it is self-liberated, objective conditions are exhausted. Because it is immediately liberated, appearances are purified. Because it is liberated at the limit, the four extremes cease. Because it is liberated as one, the many are empty." Thus, five categories are taught. First, primordial liberation is that even in the center of the appropriation of the five aggregates and eight consciousnesses, which are like clouds, awareness itself is without inherent nature like the sky. Therefore, it is not stained by the faults of universally combining in existence, and because it is free from the elaboration of self-identity, it is not made or fabricated by external conditions of liberation, but is primordially liberated from the beginning. As the Garland of Jewels says, "It is not liberated by effort, but abides in liberation from the very beginning." And as Meaningful Exertion says, "The nature of mind that is primordially liberated, how could external conditions of liberation exist?" Thus it is said. Therefore, ordinary sentient beings are deceived by clinging to the sudden illusions that they have not experienced, because they cling to "I" and "mine." Therefore, yogis should be certain that the essence of awareness is primordially empty, without root, beyond dependence, without cause and effect, like the sky. No matter how the manifest appearance arises from that state, they merely allow the self-form of emptiness, without appearance, to be purified into a state of co-emergent liberation without distinction, and they are certain that it has never become another transformation.