Chinese
第一，说黑色的空性为无因，即自生本初的智慧本身，是不变的，超越因和缘的自性，没有方所，因此认为不依赖于有法和法性两者。第二，说杂色的空性为多样，即自生智慧本身的游舞所显现的诸法，是各种各样的自显现，在法性的相续和游舞上，不是无方遍布显现的游舞，是超越取舍的。第三，说白色的空性为心，即从自生觉性的状态中，外显现和内觉性所显现的一切都是心的游舞，显现和缘在自身解脱，无为本来清净，认为实相是不可修的。第四，说广大空性与因果相应，即从自生智慧的状态中，显现的一切法都用心来了解，认为不显现的则以实相来了解。如果详细区分这些，有十二种，但如果归纳这些，则包含在游舞、庄严、法性、无为四种空性中。游舞的空性是，心的游舞无碍显现的语，由于没有变异，所以什么都是；无实的游舞，由于没有成立为执着，所以什么都不是；是像虚空一样无边的见解。庄严的空性是，显现是心，心性是自生，自生是无有勤作的庄严而本然显现，从无生之语中无碍显现，因此是显现和心不遮破不建立，自运自住自明的大见解。法性的空性是，从远离生灭的法性自身中，虽然显现为游舞或各种各样的能力，但就像四大元素的变异没有动摇虚空的体性一样，法性是本来空、本来解脱、本来安住的大状态，远离取舍希忧而坦然舒展。无为的空性是，对任何法都不需要特意努力地取舍，因为是不作而任运成就，不解脱而本来解脱，不修习而本来清净，不修而本来成就，汇集于此，认为是像虚空一样没有变异勤作的。
English
Firstly, saying the black emptiness as without cause, that is, the self-born primordial wisdom itself, is immutable, the nature beyond cause and condition, without direction, therefore it is considered not dependent on both the subject and the nature of phenomena. Secondly, saying the variegated emptiness as diverse, that is, all the appearances that appear as the play of self-born wisdom itself, are various self-manifestations, on the continuity and play of the nature of phenomena, not the play that appears without direction and all-pervasive, it is beyond acceptance and rejection. Thirdly, saying the white emptiness as mind, that is, from the state of self-born awareness, all that appears as external appearance and internal awareness is the play of mind, appearance and conditions are liberated in themselves, non-action is originally pure, it is considered that the reality is un-cultivable. Fourthly, saying the vast emptiness corresponds to cause and effect, that is, from the state of self-born wisdom, all the phenomena that appear are known by the mind, and it is considered that what does not appear is known by the reality. If these are distinguished in detail, there are twelve types, but if these are summarized, they are included in the four emptinesses of play, adornment, nature of phenomena, and non-action. The emptiness of play is, the speech of the play of mind appearing unceasingly, because it is without change, so it is everything; the play of non-reality, because it is not established as grasping, so it is nothing; it is the view like the boundless sky. The emptiness of adornment is, appearance is mind, mind-nature is self-born, self-born is the adornment without effort and naturally manifest, from the unborn speech it appears unceasingly, therefore it is appearance and mind without negating or establishing, the great view of self-moving, self-abiding, self-illuminating. The emptiness of the nature of phenomena is, from the nature of phenomena itself, which is free from arising and ceasing, although it appears as play or various abilities, but just as the change of the four elements does not move from the essence of the sky, the nature of phenomena is originally empty, originally liberated, originally abiding in the great state, free from acceptance and rejection, hope and worry, and is spread out openly. The emptiness of non-action is, for any phenomena, there is no need to deliberately strive for acceptance or rejection, because it is effortlessly accomplished, originally liberated without liberation, originally purified without cultivation, originally accomplished without cultivation, gathered in this, it is considered to be like the sky without change or effort.
Chinese
གི་的派别是：从原始就解脱，从本来就清净的法性，对于短暂的所见之境和能见之识二者不作区分，因此没有错与不错，证悟与未证悟的建立基础，并且从所依赖的法中返回。从自性离戏的角度来说，所知和能知的境与有境二者并非真实存在，而是平等，只是名言安立而已。从执着的思辨中真实超越时，将超越心和意识的关键点落实，就像火镰一样。对此如果进行区分，有三种。第一，口头散说：本体是超越思维的自生智慧，依赖于要点而瞬间显现。第二，口头教诫：本体是离于思维，没有错乱，自性是分别念的孔穴崩塌，特征是无二，离于执着。第三，在续部正文中开示：本体是成为一切的生处，自性是远离轮涅，因此没有取舍和作为，法性不住于言语文字，因此远离空性诤论。这些之中也有内部分类，但主要以外部的支分，即所谓的近传续和讲解续，有四种
English
The division of Gi (གི་) is: From the very beginning, it is liberated, and the nature of Dharma is pure from the beginning. Because the object of observation and the consciousness of the observer are not separated into two, there is no basis for establishing right or wrong, realization or non-realization. Moreover, it turns away from the Dharma on which it relies. From the perspective of the self-nature being free from elaboration, both the object of knowledge and the subject of knowledge are not truly existent, but are equal. They are merely nominal designations. When truly transcending the thoughts of clinging to them, the key point of transcending mind and intellect is realized, like a flint. If we divide this, there are three types. First, scattered oral instructions: the essence is the self-arising wisdom beyond mind, which manifests instantaneously based on the key points. Second, oral instructions: the essence is free from mind and without error, the nature is the collapse of the holes of conceptualization, and the characteristic is non-duality, free from grasping. Third, the tantra is taught in its own text: the essence is that it becomes the source of all phenomena, the nature is that it is separated from samsara and nirvana, so there is no acceptance or rejection, and no action. The nature of Dharma does not reside in words, so it is free from the debate of emptiness. Among these, there are many internal divisions, but mainly the external divisions, known as the whispered lineage and the explained lineage, have four circles: the outer circle like the body, the inner circle like the eyes, the secret circle like the heart, and the innermost unsurpassed circle like the perfection of all, these are the four. First, the essence of the outer circle is that afflictions are not established, so the five poisons are taken as the path. The nature is that there is no effort or accomplishment, so whatever appears arises as the nature of Dharma. The characteristic is that there is no partiality, so there is no separation in whatever appears as emptiness. The essence of the inner circle is that it transcends form, so it is the nature of Dharma without characteristics. The nature is that there is no coming or going, so it is the constant, continuous wisdom. The characteristic is that it penetrates both samsara and nirvana, so it is like a root. The nature is that different identities are gathered together, so it is like a trunk. The manifestation of abilities increases in every way, so it is like branches. The clarity does not cease, so it is like a flower. The various ripen into one, so it is like a fruit. The essence of the secret circle is that recognition and realization are simultaneous, so it does not rely on the three wisdoms. The nature is that breathing out and liberation are simultaneous, so it does not rely on the power of steps. The characteristic is that enlightenment and the arising of compassion are simultaneous, so it does not rely on the two accumulations. The innermost unsurpassed is: the essence is not the object of knowledge, so it does not rely on the subject of knowledge.
Chinese
看啊！自性现量见，法性不住于臆测。四种特征显现，不期盼来世的果报，而于此生融入原始基界。这些的详细意义，应当从全知法王的秘密宝藏中领悟。律仪有两种需要守护：身语意之誓言，每一条又分为九条，共二十七条。如《誓言分别》中所说：“身语意三者，每一各有九，以入与业之相而知。”即外在身体方面：不予取、邪淫、断生命，这三种要断除。内在方面：辱骂父母、金刚兄弟姐妹和自己的身体，辱骂佛法和补特伽罗，以鞭打、殴打和苦行来轻贱和折磨自己的身体，这三种要断除。秘密方面：打算殴打金刚兄弟姐妹的身体并辱骂其饰品，殴打金刚姐妹和虐待上师之母，跨越上师的影子以及在上师面前不约束身语，这三种要断除，这是身的九条誓言。外在方面：断除妄语、离间语、恶语这三种。内在方面：对于宣说佛法之语，于义理作意，于实相修行者加以呵斥，这三种要断除。秘密方面：金刚兄弟姐妹之语，上师手印和近侍之语，轻蔑和违背上师之语，这三种要断除，这是语的九条誓言。外在方面：断除害心、嫉妒心、邪见这三种。内在方面：断除不如法的行为和放逸，断除不如法的禅修，即掉举和昏沉以及错谬和迷乱，断除不如法的见解，即常断边执这三种。秘密方面：每天的每一座中，不忆念见修行三者，不忆念本尊，不忆念上师瑜伽和对道友的慈爱，这三种要断除，这是意的九条誓言，共二十七条。不需要守护的方面，在《明点普贤大续》中说：“我的秘密誓言是，于自明大智慧中，无有能守护与所守护，故无毁坏与不毁坏之二分。八乘造作之誓言数量，我说我没有守护。从下部的誓言中解脱，以自己的门守护宽广，故被称为‘超越’。不需要守护的
English
Listen! By directly seeing self-nature, the Dharma-nature does not abide in conceptual thought. With the manifestation of four characteristics, one does not hope for future results, but in this very life, one unites with the primordial ground. The detailed meaning of these should be understood from the secret treasures of the omniscient Dharma King. There are two aspects to ethics that need to be protected: the vows of body, speech, and mind, each divided into nine, totaling twenty-seven. As stated in the "Vow Differentiation": "From body, speech, and mind, each has nine, known through the aspects of entry and action." That is, externally in terms of the body: abstaining from taking what is not given, sexual misconduct, and taking life, these three should be abandoned. Internally: reviling parents, Vajra brothers and sisters, and one's own body; reviling the Dharma and individuals; and despising and tormenting one's own body with beatings, abuse, and asceticism, these three should be abandoned. Secretly: intending to strike the bodies of Vajra brothers and sisters and reviling their ornaments; striking Vajra sisters and mistreating the Guru's consort; stepping over the Guru's shadow and being unrestrained in body and speech in the Guru's presence, these three should be abandoned, these are the nine vows of body. Externally: abandoning lying, divisive speech, and harsh speech, these three. Internally: scolding those who speak Dharma words, contemplate their meaning, and practice the reality, these three should be abandoned. Secretly: the words of Vajra brothers and sisters, the Guru's mudra and the words of attendants, despising and contradicting the Guru's words, these three should be abandoned, these are the nine vows of speech. Externally: abandoning harmful intent, jealousy, and wrong views, these three. Internally: abandoning improper conduct and carelessness, abandoning improper meditation, such as dullness and agitation, and error and confusion, abandoning wrong views, such as clinging to permanence and annihilation, these three. Secretly: in each session of the day and night, not remembering the three of view, meditation, and action; not remembering the Yidam deity; not remembering Guru Yoga and loving-kindness towards fellow practitioners, these three should be abandoned, these are the nine vows of mind, totaling twenty-seven. Regarding what does not need to be protected, in the Tantra of the Great Primordial Clear Drop it says: "My secret vows are, in the great self-aware wisdom, there is no protector or protected, therefore there is no duality of broken or unbroken. The number of vows fabricated by the eight vehicles, I say I have no protection. Freed from the vows of the lower, with one's own gate widely guarded, therefore it is called 'transcendent'. That which does not need to be protected