English
It should be understood from the later scriptures of the Salchenmo Tantra and others. There are three aspects: essence, definition, and classification. The essence is: the method that naturally liberates the meaning of being enlightened from the beginning, possessing the nature of being free from acceptance and rejection, hope and fear. The definition is: Atiyoga, because it is the ultimate completion stage of both generation and completion stages, and because it is the pinnacle of all vehicles, it is the supreme yoga. There are six classifications. The empowerment for entering is: the empowerment of the power of awareness. That is, for those fortunate ones who do not need to rely on the example wisdom of the third empowerment and can enter the mandala of the ultimate bodhicitta from the beginning, the empowerment of the power of awareness of Dzogchen is conferred. As stated in the essence of the Manjushri Magical Net written by the teacher Jampal Shenyen: The profound supreme empowerment of meaning is obtaining the empowerment of the power of awareness; it is called empowerment by realizing the nature of reality; the wisdom empowerment holds the crown. Especially according to the Mind Series, in the Naturally Perfected it says: With elaboration, without elaboration, extremely without elaboration, most without elaboration, empowerment also with four aspects, ripens the fortunate one. These four empowerments, in order, purify the obscurations of ignorance of body, speech, mind, and knowable objects; infuse the power of body, speech, mind, and self-arisen clear light; practice the generation stage and tummo, practice bliss-emptiness union, realize the wisdom of primordial purity, and experience the meaning of manifest spontaneous accomplishment, are the four empowerments. This is actually dividing the higher empowerment into four, so although the number is the same as the four unsurpassable common empowerments, it is important to know that the meanings are different. Moreover, if one obtains this empowerment with the mantra vows of the four unsurpassable common empowerments, one must also consider that one has obtained a new vow that one did not have before. Because the other unsurpassable rituals are only different in terms of elaboration and abbreviation and nomenclature, they are equivalent because they can replace each other. The vows obtained from each of these also become one essence. However, the fourth empowerment, the examiner, which only introduces the example wisdom of the coemergent relative bliss, cannot replace the fourth empowerment, the characteristic one, which enters the wisdom of the ultimate coemergent union.
Chinese
因为是不相同的缘故宣说。行为的入门是：从无任何可入门的门径而入门。如《普作续》中说：因为法上没有可做的，从无勤奋的门径而入门。如此。见解是：认为包括显有轮回涅槃的一切法，都无有勤作地，本自成佛于大圆满法身自生智慧的体性中。如《大虚空续》中说：自生智慧无勤作，也显示了解脱后解脱的道路。如此宣说。对此进行分类，如《阿底大圆满》中说：于有心者是心部，于虚空者是界部，于离次第勤作是口诀部。如此心部、界部、口诀部三部中，第一，一切法与心性无有他体，因此从舍弃的边解脱的心部是：体性显现为多种多样，但未超出心性一味的游舞，因此显现为多种多样是心的显现。意义上没有成立并且是无二的，因此认为心的体性光明是自生智慧。分类有七种，第一，因为认为果是心生之处，所以，果在原始的法界中没有变化，因此在心性上没有变动的状态中，虽然如轮回般从解脱之基的任运自成显现的部分中生起，但从状态上没有动摇，因此不清净的自相是空性的。从显现的部分来说，从法界中生起并且住在法界中，融入法界就像虚空的幻化一样，是本自解脱任运自成，没有勤作对治地安住。第二，对错谬遮蔽进行安住是：阿努以下的八个次第都是由分别念假立的，因此是从基上错谬的。这里是自生智慧远离心识，因此安住于超离因缘，法性本初空性广大的状态中，远离了忆念思虑偏执。虽然显现为显有世间不清净，但从任何地方也没有生起，也没有住在任何地方，也没有去往任何地方。因此，认为迷惑执着无名三界基解脱，舍弃对治无有基，一起安住。第三，论证源头崩塌是：因为基心性上没有可以认定的，因此没有业和习气的所依。因为积聚的心的本体没有成立，因此业和习气的作者是空性的。积累的业如果观察也没有成立，因此是异熟和果是空性的。因此
English
It is said because they are not the same. The entrance to action is: entering through the gate of having nothing to enter. As it says in the *All-Creating King Tantra*: Because there is nothing to do in Dharma, enter through the gate of no effort. So it is. The view is: considering all phenomena encompassed by appearance and existence, samsara and nirvana, to be spontaneously enlightened without effort in the essence of the great bindu, the great Dharmakaya, the self-arisen wisdom. As it says in the *Great Sky Tantra*: In self-arisen wisdom, without effort, it also shows the path of liberation after liberation. So it is said. Differentiating it, as it says in the *Great Ati Arrangement*: For those with mind, the Mind Series; for those with space, the Space Series; for those without gradual effort, the Instruction Series. Among these three series of Mind, Space, and Instruction, first, since all phenomena are not separate from mind itself, the Mind Series, which is liberated from the extremes of abandonment, is: although the essence appears in various ways, it does not go beyond the play of the single mind itself, so appearing in various ways is the appearance of mind. Since it is not established in meaning and is non-dual, the essence of mind, clear light, is considered to be self-arisen wisdom. There are seven divisions. First, since the result is considered to be the place where mind arises, the result is unchanging in the primordial realm, so in the state of mind itself without change, although it arises like samsara from the spontaneously accomplished appearance of the basis of liberation, it does not move from the state, so impure self-characteristics are empty. From the aspect of appearance, it arises from the realm and abides in the realm, dissolving into the realm like a magical display of the sky, it is primordially liberated, spontaneously abiding, without effort or antidote, it is settled. Second, settling mistakes and obscurations is: the eight stages from Anu onwards are all fabricated by the mind, so they are mistaken from the basis. Here, self-arisen wisdom is separate from mind, so settling beyond cause and condition, the great emptiness of Dharma-nature is free from memory, thought, and bias. Although appearance and existence, container and contents, appear to be impure, they do not arise from anywhere, do not abide anywhere, and do not go anywhere. Therefore, delusion, attachment, nameless three realms, basis liberation, abandoning antidote without basis, are considered to be settled all at once. Third, the collapse of the source of reasoning is: since there is nothing to identify in the basis of mind itself, there is no basis for action and habitual tendencies. Since the essence of accumulating mind is not established, the agent of action and habitual tendencies is empty. If the accumulated action is examined, it is not established, so ripening and result are empty. Therefore
Chinese
轮回于无名中解脱。心性从无生自生的智慧中，显现出无碍、遍及各方的游舞，因此深信没有扬弃、取舍、否定、肯定。法性本初空性，自然解脱。从内心显现出彻底解脱的伟大定论，从而从轮回和涅槃的偏执中解脱。第四，不偏袒任何一方的观点是：心性自生智慧遍及轮回和涅槃一切，但显现不局限于实物，空性不局限于无实物，因为不是两者，所以不落入双运的偏颇。本体是空性，因此从常边的束缚中解脱。自性不灭，因此从断边的束缚中解脱，是超越取舍、苦乐的法性。第五，超越宗派的执着是：心的本体不住于任何处，也不存在于任何处，显现为任何事物，却又不会停止显现，因此显现时既不否定，也不执着，也不分别。第六，由于超越了离念的执着：自生智慧远离了心识，无论显现为何，都不存在真假，因此是超越有无边际的伟大游舞。第七，宣说心遍及各方是：如此这般，一切显现都是心的游舞，因此显现为多种多样，但心性本身没有本体，因此多种多样的显现也没有本体，所以显现分别的法不存在。任何显现都是心的显现，是能执，而显现是所执，两者虽然显现为不同，但因为是无二无别的法性自生智慧，所以认为显现是心的游舞。虽然从自性任运成就的音声中显现出轮回和涅槃二者，但因为显现者没有本体，所以在显现之处自然解脱，这是此处的特殊之处。第二，一切有法都充满于法性普贤王母的虚空中，因此从对治的束缚中解脱，是离戏虚空之部：自生智慧，在法性普贤王母广阔的虚空中，一切有法无论如何显现，都只是自显庄严的装饰，没有束缚和解脱，也没有所显和能显。不像心部那样认为是自性和游舞的显现，也不评判相对存在、有无、是非、清净不清净，而是确定为本初解脱、无边无际的广大境界。其中具体可分为四种：
English
Saṃsāra is liberated into namelessness. The nature of mind, from the unborn, self-arisen wisdom, manifests as unceasing, all-pervading play, so one has faith that there is no rejection, acceptance, negation, or affirmation. The nature of reality is primordially empty, naturally self-liberated. From within arises the definitive conclusion of great liberation, thus freeing oneself from the biases of saṃsāra and nirvāṇa. Fourth, the view of being without limitation or partiality is: Although the self-arisen wisdom of mind-essence pervades all of saṃsāra and nirvāṇa, appearance is not limited to being substantial, emptiness is not limited to being insubstantial, and because it is not both, it does not fall into the bias of union. Because its essence is emptiness, it is liberated from the extreme of permanence. Because its expression is unceasing, it is liberated from the extreme of annihilation, thus it is the nature of reality that transcends activity, pleasure, and pain. Fifth, transcending the adherence to philosophical tenets is: The essence of mind does not abide anywhere, nor is it established anywhere, appearing as anything, yet without ceasing to appear, so when it arises, one neither rejects, nor grasps, nor conceptualizes it. Sixth, because of transcending the adherence to thought: Self-arisen wisdom is free from intellect, so however it appears, it is not established as either true or false, thus it is the great play of transcending the extremes of existence and non-existence. Seventh, speaking of mind as all-pervasive is: Thus, all appearances are the play of mind, so although they appear in various ways, mind itself has no essence, therefore the various appearances also have no essence, so the phenomena of appearance-analysis are not established. Whatever arises is the aspect of mind, the grasper, and appearance is the grasped, both of which, although appearing as distinct appearances, are inseparable as the self-arisen wisdom of the nature of reality that is neither one nor the other, so it is asserted that appearance is the play of mind. Although saṃsāra and nirvāṇa arise from the sound of self-display spontaneously accomplished, because the one who manifests has no essence, it is naturally liberated in the place of manifestation, this is the special characteristic of this. Second, all phenomena are filled with the expanse of the Dharmakāya Samantabhadrī, thus liberation from the bondage of antidotes, is the section of the expanse of non-action: Self-arisen wisdom, in the vast expanse of the Dharmakāya Samantabhadra, all phenomena, however they appear, are merely ornaments of self-appearing display, without bondage and liberation, and without what appears and what causes to appear. Unlike the Mind Section, it is not considered to be the appearance of essence and play, and it does not judge relative existence, existence and non-existence, right and wrong, purity and impurity, but establishes it as primordial liberation, a vast and boundless state. It can be specifically divided into four: