English
Alright! The introduction to the meaning of the original nature is: In this, the three bodies are inseparable, and everything is complete. Everything is unestablished, emptiness is the Dharmakaya. The self-luminous radiance of emptiness is the Sambhogakaya. Unobstructed, whatever arises is the Nirmanakaya. The essence is completely contained within itself. This is the pointing out, the forceful introduction is: Right now, your own awareness is this. Unfabricated, self-luminous, this awareness, what else can be called an action besides the nature of mind? For this, there is nothing to meditate on, and even if you meditate, nothing arises, what else can be called an action? Awareness manifest is this, not recognizing one's own mind, what else can be called an action? Clear awareness is continuous, not seeing the face of mind, what else can be called an action? The thinker of the mind is oneself, searching but not finding, what else can be called an action? For this, there is nothing to do, and even if you do, nothing is accomplished, what else can be called an action? Unfabricated, resting in its own place is sufficient, not being able to rest in this, what else can be called an action? Without action, resting in the present moment is sufficient, not being able to do that, what else can be called an action? Clarity, awareness, and emptiness are inseparable and one, accomplishment and non-accomplishment, what else can be called an action? Without cause or condition, self-arisen and spontaneously accomplished, effort cannot achieve it, what else can be called an action? Realization arises and liberation is simultaneous, the antidote does not arise, what else can be called an action? Right now, this awareness is this, not understanding this, what else can be called an action? The nature of mind is emptiness, certainly without a foundation. One's own mind is without substance, like empty space. Like or unlike, look at your own mind. Emptiness, without limit, not an object of measurement or observation, self-arisen wisdom, know that it is originally luminous. Self-arisen and self-luminous, like the essence of the sun. Like or unlike, look at your own mind. Awareness and wisdom, certainly continuous. Awareness is continuous, like a river. Like or unlike, look at your own mind. Thoughts, movements, and recollections, certainly cannot be grasped. Movement is without substance, like hail in space. Like or unlike, look at your own mind. Whatever appears, certainly is self-appearance. Appearance is self-appearance, like an image in a mirror. Like or unlike, look at your own mind. All characteristics, certainly are liberated in their own nature. Self-arisen and self-liberated, like clouds in the sky. Like or unlike, look at your own mind. Thus it is said. From the Tantra of the Great Perfection, the Blazing Lamp of Clear Space, the nature of all dharmas.
Chinese
如是。内执之心为空故，是为内之空性。外境之执著为空故，是为外之空性。内外之间的五根，离执空性无二。是为无内外之空性。彼等一切皆为空，执持者自身亦为空故，是为无二之空性。四大洲与须弥山等任何事物，舍弃贪执之执著故，是为大空性。如今听闻、思维、修习等，证悟是胜义空性。若以善根功德而自负，是为有为之空性。以无为之善，自负之心自然空故，是为无为之空性。超越边际之执著为空，是为超越边际之空性。于初始、中间与末尾，为利有情众生故，一切执著皆为空故，是为初始末尾之空性。于大涅槃之时，不舍一切有情之利益，是为不舍弃之空性。一切显现皆自性空，是为自性空性。轮回涅槃一切万有，自性事物为空故，诸法皆为空性。纵然佛陀以妙相庄严，然彼无我执故，是为自之体性空。诸法于不可得之中，丝毫执著为空故，是为不可得之空性。无事物之执著等，彼端无执著之事物，是为自性空。如是说。泰洛巴云：譬如虚空虽假立空性之名，然虚空却无法言说如是。如是，自心光明虽可言说，然言说亦无法证实如是。心如虚空中心般，超越思虑之境。莫作取舍，自然放松。心若无所系，即是大手印。若能习惯之，即可获得无上菩提。如是说。萨ra哈云：轮回涅槃一切之根本乃心之自性，若能证悟，则无需修持，安住于自然状态。安住于自心而向外寻觅，何其迷惑。无所谓此是彼非，一切皆于本然之状态。如是说。大成就者ཉ
English
Thus. Because the mind that grasps internally is empty, it is the emptiness of the internal. Because the grasping of external objects is empty, it is the emptiness of the external. The five faculties between the internal and external, devoid of grasping, are non-dual in emptiness. It is the emptiness without internal or external. All of those are empty, and the grasper itself is also empty, therefore it is the non-dual emptiness. The four great continents and Mount Sumeru, etc., whatever there is, by abandoning the grasping of attachment, it is the great emptiness. Now, listening, thinking, meditating, etc., realization is the ultimate emptiness. If one is arrogant with virtuous roots and good strength, it is the emptiness of the conditioned. With the virtue of the unconditioned, the mind of arrogance is naturally empty, therefore it is the emptiness of the unconditioned. The grasping that transcends limits is empty, it is the emptiness that transcends limits. In the beginning, middle, and end, for the benefit of sentient beings, all grasping is empty, therefore it is the emptiness of the beginning and end. At the time of great Nirvana, one does not abandon the benefit of all sentient beings, it is the emptiness of non-abandonment. All appearances are empty of inherent nature, it is the emptiness of inherent nature. All of samsara and nirvana, because the inherent nature of things is empty, all dharmas are emptiness. Even though the Buddha is adorned with marks and signs, because there is no self-grasping in that, it is the emptiness of one's own characteristics. In the non-objective nature of dharmas, because even a hair's breadth of grasping is empty, it is the emptiness of non-objectivity. The grasping of things that do not exist, that end has no thing to grasp, it is the emptiness of essence. Thus it is said. Tilopa said: For example, even though one nominally establishes emptiness for space, space cannot be described as such. Likewise, even though one speaks of the clear light of one's own mind, there is no basis to assert that such is established by speech. The mind, like the center of the sky, transcends the realm of thought. Relax and leave it without accepting or rejecting. If the mind has no support, that is the great mudra. By becoming accustomed to that, one attains unsurpassed enlightenment. Thus it is said. Saraha said: The root of all samsara and nirvana is the nature of the mind, if one realizes it, there is no need to meditate, rest in the natural state. To abide in oneself and seek elsewhere is utterly deluded. There is no this or that, everything is in its original state. Thus it is said. The great accomplished one ཉ
Chinese
尼玛热赛说： 各种心之幻化，心是无法用“这个”来指代的。因此，轮回涅槃无有根本。了知此即是法身。 又如尼玛色巴说： 观心则无生，观境则离戏。这无二之义超越了心识。我什么也不知道。 又如智吉祥说： 如同无根之树，我的心性如虚空般消逝。显现的错觉随你喜欢吧！我是虚空的瑜伽士。 又如赤裸者说： 对于自解脱且超越心识者，安住于无造作的身语意三门。不散乱，安住于无有破立。安住于不动的大平等性中。 又如莲花吉祥说： 这个俱生智，若不以思维修饰，则无需从他处寻找法身。安住于自性之中。 又如尊者那若巴说： 这自明、乐明之觉性，即是无所有的法身。若有成就，则于希求之觉性中；若无成就，则于希求中一无所有。 又如夏瓦日巴说： 虽能言说虚空，然虚空之体性却无任何成立。有与无、亦有亦无、非有非无，以及除此之外，皆超越了能诠释的对境。 又如毕瓦巴说： 轮回与寂灭，平等大印。自性本初不生，自性清净。由于没有能诠释的处所，故言语道断。自性不可言说，本体远离一切对待之法。无有分别，远离能诠释的譬喻。甚至不住于离譬喻性中，超越了心识的范畴。 又如《中观根本慧论》说： 不可说为空，也不可说为非空，不可说为二者，也不可说为非二者。 又如《诤论止息论》说： 如果我有什么宗派，那么我就会有这个过失。因为我没有宗派，所以我才是无过失的。 又如《四百论》说： 对于有、无、有无，都不执着任何一方的人，即使过了很久，也无法说出任何过失。 又如大成就者弥扎札吉说： 心性远离生、住、灭三边，从我及我所执着的能取所取中解脱，本体空性，自性光明，相状无碍之觉性境。
English
Nima Tsel said: The various transformations of the mind, the mind cannot be pointed out as "this." Therefore, samsara and nirvana are without root. Know that this is the Dharmakaya. Also, as Nima Sepa said: Looking at the mind, there is no birth; looking at the object, it is free from elaboration. This non-dual meaning transcends the mind. I don't know anything. Also, as Jnana Shis said: Like a tree without roots, my mind disappears like the sky. Let the illusions appear as you please! I am a yogi of the sky. Also, as the Naked One said: For those who are self-liberated and beyond the mind, rest in the unconditioned three doors of body, speech, and mind. Without distraction, rest in the absence of affirmation and negation. Rest in the great equanimity that is immovable. Also, as Padma Shis said: This co-emergent wisdom, if not adorned with thought and meditation, then there is no need to seek the Dharmakaya from elsewhere. Rest in your own nature. Also, as Lord Naropa said: This self-aware, blissful, and clear knowing is the Dharmakaya of nothingness. If there is accomplishment, then in the desiring awareness; if there is no accomplishment, then there is nothing in the desiring. Also, as Shawaripa said: Although one can speak of space, the nature of space is not established in any way. Existence and non-existence, both existence and non-existence, neither existence nor non-existence, and beyond that, all transcend the object of expression. Also, as Virupa said: Samsara and peace, the great seal of equality. The nature is unborn from the beginning, the nature is completely pure. Because there is no place to express, the path of words is cut off. The nature is inexpressible, the essence is free from all relative phenomena. Without analysis, it is free from expressive metaphors. It does not even dwell in the state of being free from metaphors, transcending the realm of mind. Also, as the Root Wisdom of the Middle Way says: It cannot be said to be empty, nor can it be said to be non-empty, it cannot be said to be both, nor can it be said to be neither. Also, as the Refutation of Disputes says: If I have any tenets, then I will have this fault. Because I have no tenets, I am faultless. Also, as the Four Hundred Verses says: For those who do not cling to any side of existence, non-existence, or both, even after a long time, it is impossible to speak of any fault. Also, as the great accomplished Mitra Jaki said: The nature of mind is free from the three extremes of arising, dwelling, and ceasing, liberated from the grasped and the grasper that are clung to as self and mine, the essence is emptiness, the nature is luminosity, the aspect is unimpeded awareness.