English
E! Therefore, there is no realization of non-duality. What the Buddhas of the three times realize is also not seen as two, but realized as one classification. As in the Sutra on the Noble Conventional Truth and Ultimate Truth, Manjushri said: Son of the gods, in the ultimate truth, what is equal to Suchness, the realm of Dharma, and the extremely unborn? In the ultimate truth, the five heinous crimes are also equal to me. In the ultimate truth, what is equal to Suchness, the realm of Dharma, and the extremely unborn? In the ultimate truth, those who have become seers are also equal to this. Thus, some who observe the profound with the sharp eye of wisdom, because Dzogchen abandons the aspect of means, slander karma and its effects. This is strictly prohibited. It is true that the wisdom of children is frightened by the profound, but what could be said to be more than this Dharma, which speaks of the realm of wisdom beyond the realm of conceptualization, the ultimate truth, the realm of Dharma, and the unconditioned? Because it is believed that it does not abide in the realm created by the three realms and black and white karma, but is the nature of complete liberation from it, it is not produced by causes and conditions, and the previous statements can also realize it. If it is believed to be so, then Nagarjuna's Root Wisdom of the Middle Way says: From karma and afflictions arise conceptualizations, from these proliferations arise proliferations, emptiness causes them all to cease. Thus, it is said that all the causes and effects of black and white karma arise only from the characteristics of conceptualization, and then it is said that all of these are pacified by emptiness, which is free from proliferation. The way of that near pacification is also: Not known from others, it is peaceful, not proliferated by proliferations, that is the nature of that very nature. And again, as it says in the same text: Afflictions, karma, and bodies, the doer and the results, are like a city of gandharvas, like mirages, like dizziness, like the moon in water. And again, as it says in the chapter on the Transference of Existence in the same text: Not thinking of anything, it is emptiness, not paying attention, there is no birth or death, appearance is like illusion, free from good and evil, emptiness and compassion, samsara and nirvana are empty, illusory luminosity is empty, inexpressible, the nature of Dharma is luminous and real, without discrimination. And so on, the nature of Dharma of the ultimate truth is...
Chinese
了悟所包含之义，以一切善恶之业皆无系缚解脱，于善恶了悟为平等大味，如前所说，于一切法之自性，安住于无愿之体性中，此乃正直显现法性之阶段。如是，于菩萨之殊胜行中，宝生如是说：“应如是说：莫舍贪欲！莫摧嗔恚！莫除愚痴！莫从自身向上移动！行不善业！莫断除见解！莫示现一切和合！完全执持诸蕴！使诸界成为整体！于诸处生起行持！莫超越孩童之地！了悟不善！舍弃善！莫忆念佛陀！莫思惟法！莫对僧众作供养！莫如实受持学处！莫追求寂灭轮回！莫渡过河流！”如是，以此等教言应教导初业之菩萨。应随后指示。为何如是？因为诸法之法性安住，此乃唯一安住之故。如是说。同样，于吉祥密集金刚中亦云：“有情佛陀不平等而平等，所修为何？修行者为何？修行之自在者即为大我，杀害一切佛陀。如何不为罪业所染？若为所染，果报为何？”如是。又于彼中云：“一切事物如幻象，乃生起与聚集之作者，故彼之罪业不染污，福德亦如是。何者无罪与福德，彼即是菩提。”如是等等广说，彼等亦将舍弃方便之分耶？然若未了悟彼之实相，且于如梦之法执为真实者，则如梦之因果成熟乃法性也。中观云：“有境唯是幻象，与幻象之心相应者，生起福德与罪业，故如梦般虚假。”如是说。若分心之部类，则有七种，初为果之心。
English
Understanding the meaning contained, with all good and evil deeds having no bondage or liberation, realizing good and evil as the great equal taste, as previously mentioned, in the nature of all phenomena, abiding in the nature of wishlessness, this is the stage of directly showing the nature of reality. Thus, in the noble conduct of the Bodhisattva, Ratnakara said, "One should say thus: Do not abandon desire! Do not destroy hatred! Do not eliminate ignorance! Do not move upwards from your own body! Practice non-virtue! Do not cut off views! Do not show all combinations! Completely hold onto the aggregates! Make the elements whole! Engage in the sense bases! Do not transcend the ground of children! Understand non-virtue! Abandon virtue! Do not remember the Buddha! Do not contemplate the Dharma! Do not make offerings to the Sangha! Do not truly uphold the precepts! Do not seek the quiescence of samsara! Do not cross the river!" Thus, with such instructions, one should instruct the Bodhisattva who is a beginner. It should be subsequently indicated. Why is that? Because the Dharma nature of all phenomena abides, this is because it is the only abiding. Thus it is said. Similarly, in the glorious Guhyasamaja it is also said: "Sentient beings and Buddhas are unequal and equal, what is to be practiced? Who is the practitioner? The independent one of practice is the great self, killing all Buddhas. How is one not stained by sin? If stained, what is the result?" Thus. And again in that same text it says: "All things are like illusions, the maker of arising and gathering, therefore his sins do not stain, and so are merits. Whoever has no sin and merit, that is said to be enlightenment." Thus and so on, extensively explained, will those also abandon the aspect of means? However, if one does not realize that reality and clings to dream-like phenomena as real, then the ripening of dream-like cause and effect is the nature of things. The Madhyamaka says: "The object is only an illusion, for one who is associated with an illusory mind, merit and sin arise, therefore it is false like a dream." Thus it is said. If one divides the categories of mind, there are seven, the first being the mind of the result.
Chinese
对于想要趋向于事物本源的心而言，果位的原始法界不会改变，因此，从心不发生变化的境界中，解脱之基自然成就的显现，虽然如轮回般生起，但由于未曾离开此境界，因此自性不净是空性的。从显现的角度来看，从法界生起，并安住于法界，融入法界，如同虚空的奇迹一般，是原始解脱、自然安住、无需勤作的境界。第二，对于偏离和遮蔽的对治是：阿努瑜伽以下的八个次第，都是由分别念所假立，因此是偏离了根本。而这里，自生智慧远离了分别念，因此通过对治因缘，法性本初空性，超越了忆念、思维、偏执、生起、感受等，其自性未被遮蔽。第三，对于论证的根源崩溃是：由于了悟了根本心性是离戏大空性，无法加以改造的意义，因此本体在无生中解脱。力量无碍，广大无边地开展，由于没有习气的依处，因此黑白二业的异熟果无法成立，因此法性本初空性，自证，以大解脱的论证，认为在轮回与涅槃平等性中解脱。第四，认为没有局限和偏袒是：心性自生智慧虽然遍布轮回与涅槃一切，但显现不会局限于实有，空性也不会局限于非有，由于不是两者，因此也不会堕入双运的偏袒。本体是空性，因此从常边中解脱，力量不间断，因此从断边中解脱，是超越了作为与不作为、安乐与痛苦的法性。第五，偏执宗派的处所是：心的本体不住于任何事物，也没有成就于任何事物，显现为任何事物，也不会停止于任何事物。如幻化上师所说：‘什么也没有却显现一切，无生幻化显现种种，胜者的坛城也种种，是心的伟大奇迹。’如是显现，也不否认，不执着，不分别。第六，远离分别念，超越偏执是：自生智慧远离分别念，因此无论显现为何，都不会成立为真实或虚假，是超越有无边的大解脱之游舞。第七，说是心的一方是：如此一切显现都是心的游舞，因此虽然显现为种种，但心性本身没有本体。
English
For the mind that desires to turn towards the source of things, the original sphere of the fruition is unchanging, therefore, from the state of mind without alteration, the spontaneously accomplished appearances of the basis of liberation arise like samsara, but because they do not move from that state, they are empty of impure self-characteristics. From the aspect of appearance, they arise from the sphere and abide in the sphere, and dissolve into the sphere, like a miracle of the sky, it is the naturally liberated, self-abiding, effortless state. Second, the antidote to straying and obscuration is: the eight stages from Anu Yoga downwards are all imputed by conceptual thought, therefore they stray from the ground. Here, self-arisen wisdom is free from conceptual thought, therefore, by applying antidotes to causes and conditions, the great primordial emptiness of dharmata transcends recollection, thought, bias, arising, feeling, etc., and its nature is unobscured. Third, the collapse of the source of reasoning is: because the meaning of the ground, the very nature of mind, is understood to be the great freedom from elaboration, which cannot be altered, therefore the essence is liberated in unbornness. The unobstructed power expands limitlessly, and because there is no basis for habitual patterns, the maturation of both black and white karma cannot be established, therefore the dharmata is primordial emptiness, self-awakened, and it is believed to be liberated in the equality of samsara and nirvana by the reasoning of great liberation. Fourth, it is believed that there is no limitation or bias: although the self-arisen wisdom of the very nature of mind pervades all of samsara and nirvana, appearance is not limited to existence, emptiness is not limited to non-existence, and because it is neither of the two, it does not fall into the bias of union. The essence is emptiness, therefore it is liberated from the extreme of permanence, and the power is uninterrupted, therefore it is liberated from the extreme of annihilation, it is the dharmata that transcends action and non-action, pleasure and pain. Fifth, the place of biased philosophical tenets is: the essence of mind does not abide in anything, nor is it established in anything, it appears as anything, and it does not cease in anything. As the Illusion Master said: 'There is nothing, yet everything appears. Unborn illusion appears in various ways. Even the various mandalas of the victors are the great miracles of the mind.' As it appears, it is neither denied, nor grasped, nor conceptualized. Sixth, freedom from conceptual thought, transcendence of bias is: self-arisen wisdom is free from conceptual thought, therefore, no matter what appears, it is not established as true or false, it is the play of great liberation beyond existence and non-existence. Seventh, it is said to be on the side of mind: thus, all appearances are the play of mind, therefore, although they appear in various ways, the very nature of mind has no essence.