English
All arising things are like clouds. Some foolish people who consider themselves wise think that mind and mental factors should not be obstacles, because they give rise to mind, and because the nature of mind is the realm of luminosity. Therefore, to say that non-conceptual mind is a branch of enlightenment, is meditative stabilization, is a manifestation of not understanding the intention of the sutras and tantras. Is not the arising of mind also a discrimination of acceptance and rejection in the state of samsara? If so, then it must ultimately cease. If it is said to be mind-nature, then since there is no object to be produced and no producer, it cannot be established, so it is not appropriate. Mind and mind-nature do not seem to be distinguished. Mind is within the three realms, with its discriminations and speculations, with its fabricated and confused appearances, it is the alaya-consciousness that holds everything and the eight aggregates of consciousness. As the Madhyamaka Two Truths says: Mind and mental factors are within the three realms, having fabricated appearances, they are discriminations. Mind-nature is the Tathagatagarbha, the luminous wisdom. When mind ceases and is non-existent, the luminous wisdom of mind-nature appears individually in one's own awareness. The Eight Thousand Verse Prajnaparamita Sutra says: There is no mind on mind, the nature of mind is luminous. If someone asks whether the Buddha has a great mind, then this refers to great wisdom, which is consistent with the statement in the tantras that great afflictions are wisdom. In short, the mind and mental factors within the three realms, and everything related to them, have habits transmitted from beginningless time, holding the nature of the two obscurations, and relying on arising, therefore they are said to be abandoned and negated. Furthermore, the state of mind-nature luminosity is non-dependent, and the state of dependence now is considered like clouds floating in the sky. As the Uttaratantra Shastra says: Earth depends on water, water depends on wind, wind completely abides in space, but space does not abide in wind, water, and the earth element. These aggregates, realms, and sense bases depend on karma and afflictions, karma and afflictions are non-virtuous attention, non-virtuous attention abides in the purity of mind. Therefore, by the rational energy of mind, all phenomena do not abide on anything. As the Pramanavarttika says: The nature of mind is luminous,
Chinese
所谓的“地是突然的”，也与此理相符，因为心的自性、心的法性、心性、法界自性清净、胜义谛的实相，这些都是一个意思。而心，以三界的分类，有无分别的专注、仅是明、有分别的三种状态。而且，依赖于心，并因习气而显现的轮回诸法，是不真实的、欺骗的、迷惑孩童的、骗人的、虚假的、无意义的、没有精华的、如水泡、如芭蕉树、如幻术、如眼花等八种比喻所显示的。如拉日、虚幻、看似存在实则不存在、显现之时即无自性、无法以理智分析、在世俗的虚幻层面仅是显现，如同吃了曼陀罗花所产生的幻觉一样，要知道，在中间阶段，由于执着于能取所取为真实，所以才会显现。光明的心髓是：胜义谛的真理、常恒、稳固、不变、极寂静、不欺骗、从无始至终如如不动的智慧之体性，远离一切戏论之边，并且，心和心所法的一切垢染，不染、不被染、无染之处的平等自性，要知道，它就像无云的太阳一般。第二，修持道，即是：如此认识到佛陀的本性存在于自身，并安住于此状态中禅修。也就是，以波罗蜜多的方式生起菩提心后进行禅修，并以密咒的灌顶使其成熟，再以诀窍使其解脱。此处，一体修持的方式与经部相符，也就是，安坐在舒适的坐垫上，皈依并生起菩提心，之后，在心中瞬间观想出自己所信仰的本尊，之后，具备毗卢七法，对任何事物都不作分别，对任何事物都不执着，在对境显现时不以分别念去执取的觉性，坦然、清晰、明朗的状态中安住，这就是安住于光明的意义。正如圣者龙树在《中观无生宝藏论》中所说：何处也不分别，什么也不执着，不做任何造作，让自性自然流露，不造作即是无生珍宝藏，三世诸佛皆循此道。
English
The saying "Earth is sudden" also agrees with this principle, because the nature of mind, the dharma nature of mind, mind itself, the purity of the essence of reality, and the ultimate reality are all the same. And the mind, divided by the three realms, has three states: non-conceptual concentration, mere clarity, and conceptualization. Moreover, these samsaric dharmas, which appear to depend on the mind and are deluded by habitual tendencies, are untrue, deceptive, misleading children, deceiving, false, meaningless, without essence, like bubbles, like banana trees, like illusions, like mirages, and so on, as shown by eight examples. Like a mirage, illusory, appearing as if existing but not existing, without self-nature at the very moment of appearance, unbearable to analyze with intellect, merely appearing on the conventional level of delusion, like the illusion produced by eating Datura flowers. Know that in the intermediate state, it appears due to clinging to the perceived and the perceiver as real. The essence of clear light is: the truth of ultimate reality, permanence, stability, immutability, perfect peace, non-deception, the nature of wisdom that is unchanging from beginning to end, free from all extremes of elaboration, and the equal nature of mind and all mental phenomena, unpolluted, unpollutable, and without a place to be polluted. Know that it is like the sun's orb without clouds. Second, practicing the path is: thus realizing that the essence of the Buddha exists within oneself and meditating while abiding in that state. That is, generating bodhicitta in the manner of the pāramitās and then meditating, maturing it with the empowerment of mantra, and liberating it with the instructions. Here, the method of practicing as one entity is in accordance with the sutras, that is, sitting on a comfortable cushion, taking refuge and generating bodhicitta, and then, instantly visualizing the deity in whom one has faith. After that, possessing the seven dharmas of Vairochana, not discriminating against anything and not clinging to anything, the awareness that does not grasp with conceptual thought when objects appear, abiding in a state of openness, clarity, and luminosity, this is abiding in the meaning of clear light. As the noble Nagarjuna said in the Treasury of Precious Unbornness: Do not discriminate anywhere, do not cling to anything, do not fabricate anything, let the nature flow naturally, non-fabrication is the treasury of precious unbornness, the path of all the Buddhas of the three times.
Chinese
而且，在黑鲁嘎续中说：不可思议，心性犹如虚空般广大。心性犹如虚空，远离一切思念。不可思议的心性犹如虚空，虚空无所缘，也无所缘之处。这样说。而且，在那时，所有心和心所都止息，处于无分别的智慧各自自证的体性中。经中说：言思表达皆不及，度越智慧到彼岸，不生不灭虚空性，各自证知智慧行，顶礼三世诸佛母。这样说。而且，胜义谛是超越心识的境界，也是指这种情况。心止息，超越意识的时候，智慧自然存在，这是法性，就像乌云消散，阳光显现一样。像这样，在入定的时候，为了分辨精华和糟粕，就像晴朗的天空背对着太阳一样。眼睛看着天空的中央或表面，智慧变得清澈，无分别产生。那时，心止息，对外境不执着于实物的认定，对内不执着于实物的认定，因为没有对二者的执着，所以对实物和非实物不起分别。那么，从这二者之外执着的第三种蕴，无所缘而寂灭。入行论中说：何时实与非实，不立于心识前，尔时无余相，无所缘乃寂灭。这样说。名称赞中说：各自自证不可动摇。这样说。道歌中说：水和灯火，安住于独自明亮的状态。这样说。托克杰巴说：心所修持非修持，不修持亦非修持，超越修与不修持，心中无有大手印。所说的就是这个意思。那时，心止息的意义是觉性智慧之身显现，心止息，由身显现，是其中的一部分。而且，如果是一个真正的禅定，那么从阿赖耶识和阿赖耶识的各种心识，以及意识和五根识，都从远离一切的觉性状态中不动的产生。积聚宝经中不可思议秘密品中说：一切心、意和识
English
Moreover, in the Heruka Kalpa it says: Inconceivable, the nature of mind is vast like the sky. The nature of mind is like the sky, completely free from all thoughts. The inconceivable nature of mind is like the sky, the sky has no object of focus, and there is no place to focus on. So it says. Moreover, at that time, all minds and mental factors cease, and remain in the nature of self-awareness of non-conceptual wisdom. The scripture says: Beyond speech, thought, and expression, gone beyond wisdom to the other shore, unborn, unceasing, the nature of the sky itself, each individually aware, the realm of wisdom's activity, I prostrate to the mother of the Buddhas of the three times. So it says. Moreover, the ultimate truth is beyond the realm of mind and intellect, which refers to this situation. When the mind ceases and transcends consciousness, wisdom naturally exists, which is the nature of reality, just as the sun appears when the clouds dissipate. In this way, when engaging in meditative equipoise, in order to distinguish essence from dross, it is like the clear sky facing away from the sun. When the eyes look at the center or surface of the sky, wisdom becomes clear and non-conceptual arises. At that time, when the mind ceases, there is no grasping of objects as real in the external field of perception, and there is no grasping of objects as real in the internal mind. Because there is no grasping of the two, there is no conceptualization of objects and non-objects. Then, the third aggregate that grasps other than these two is pacified without an object of focus. In the Bodhisattvacharyavatara it says: When neither real nor unreal, abides before the mind, then there is no other aspect, objectlessness is utterly pacified. So it says. In the Name Explication it says: Each individually aware, unmoving. So it says. In the Dohakosha it says: Water and fire, abide in a state of self-illumination alone. So it says. Toktsepa says: Meditation with the mind is not meditation, not meditating is also not meditation, beyond meditation and non-meditation, there is no Mahamudra in the mind. That is what is meant. At that time, the meaning of the cessation of mind is the manifestation of the body of awareness and wisdom, the cessation of mind, manifested by the body, is one aspect of it. Moreover, if it is a true samadhi, then from the alaya and the various consciousnesses of the alaya, as well as the mind consciousness and the five sense consciousnesses, it arises unmoving from the state of awareness that is free from all. In the Inconceivable Secret Chapter of the Heap of Jewels Sutra it says: All mind, intellect, and consciousness
Chinese
无我，也不舍弃等持之境，如是说。如此修习，乐受、明、无分别三种自然生起，其他也无量。出自《窍诀降伏王经》：于不可思议之法性中，若安住于不可思议之意，则生起无偏之体验。如是。此等持远离三界之心的方式是：无色界中，无分别一心者，无有显现之境。而此（等持）虽无分别，却不遮止境之显现，且无有一心之执着。色界之心虽有境之显现，却具有分别思择之分，虽无分别思择，且以禅定之喜乐庄严，然未脱离执着，因未达究竟，故未脱离意之境。欲界之心主要具有分别思择，而此（等持）乃是不分别之智慧。此外，三界各自之等持，以心之显现境与习气俱存，如未识本性之实相般安住。而此（等持）乃是证悟自性光明之基之体性，且为发心所摄持，以及具足方便与智慧双运等诸多差别。彼等四禅定与四无色定亦是二者，为执着轮回之心所摄持者，于此必须止息。超离世间之禅定无色定，因是真实智慧之故，是应取之。如是，光明智慧渐次串习，则一切地道皆由上而上行进，且眼与神通等本具者显现，如清水中影像自然显现般。第三义为果：如是，由知基而修道，则界之垢染之心与心所之垢染，连同习气皆得清净，十地相续之末，如金刚石般的等持之后，显现佛陀之智慧，乃是界自身远离一切垢染，故称转为菩提。彼时，法身光明各自以自之觉性智慧，现证心止息之寂灭胜义。入行论云：所知薪