English
Furthermore. So, what do you think? These phenomena of aggregates, elements, and sense bases, etc., of impure delusion that have arisen from the essence, as the vast Buddhas see them in their true and pure state, are established in the great equality of non-duality of the two truths, as the nature of being enlightened from the beginning, and it is acknowledged that their essence is inseparable, so it is very important to distinguish them in this way. In short, in the Magical Secret Essence it says: Emaho, in the Sugata-garbha, one's own conceptual thoughts transform through karma, various bodies and enjoyments, places and sufferings, etc., are grasped separately as self and mine. No one has bound it, it is originally unbound, there is nothing to be bound. Grasping conceptual thoughts as self, one forcefully ties knots in the sky. Without bondage, without liberation, the Dharma of spontaneously perfect enlightenment from the beginning, manifests various displays in order to teach. Thus it says. And, all the delusory phenomena of the world, through the grasping of ignorance and conceptualization, revolve in the two, outer and inner, dependent origination, and experience discordant happiness and suffering. There is no falling away from its own nature. As it is said, if the profound truth of the ground, which is originally without bondage or liberation, is not ascertained, one cannot manifest the ultimate fruit of liberation. Therefore, regarding this essential point, all definitive sutras, tantras, and treatises agree in their view, and the reason for this is that even now, in the stage of delusion that has arisen from the essence, when it is obscured by stains, the essence of the ground itself is without stains, so it is called the great self-purification or the clear light of the nature of mind. In the Tantra Equal to the Wisdom Sky it says: Just as a lotus is not stained by mud, in the essence of bodhicitta, the stains of grasping and being grasped are originally absent. Therefore, this self-born essence, no one has made it, it is not artificially modified, it is the king of self-born awareness. Thus it says. In Self-Arisen it says: How could there be delusion in the unchanging bodhicitta? The bodhicitta without delusion pervades all sentient beings. The essence of bodhicitta is equal to all Buddhas. Thus it says. In the Sutra Requested by Ocean of Intelligence it says: If one could defile the sky with afflictions, one could also indicate its traces, but the self-luminous, perfect bodhicitta, that can never be defiled by afflictions. Thus it says. In the Ornament of the Sutras it says:
Chinese
心性恒常希求自性光明，然为突发过失所败坏。法性心外之心，非光明，乃指自性。如是说。 宝性论云：心之自性为何光明，其如虚空般不变异。由非真妄念所生贪欲等，突发垢染不能令其烦恼。如是说。 赞云：如地中央之水，安住无垢染，烦恼之中之智慧，亦如是安住无垢染。如是说。 此从显现分而言，圆满具足色身之功德，从空性分而言，圆满具足法身之功德，然如今有情之境，为垢染所障蔽，从不现分而言，称为界或种姓，成佛之时，远离一切垢染之时，称为菩提，然本体心性之能力，仅是圆满显现与不显现而已，并非认为原本没有而新产生，宝性论云：非造作且任运成就。如是说。 如先前一般，后来亦如是，不变异即是法性。如是说。 离戏义大光明续云：法身自生智慧，无有因缘故，非为造作。如是说。 胜乐轮云：自性任运成就者，以因与缘生起乃为错谬。如是说。 彼等轮涅、业及烦恼等，以无所依之方式而依，如日光之表面依附云朵。不住于基，不沾染，而安住于彼之体性中，实则以无自性故，能依所依虽未成立，然安立为依附，宝性论云：地依于水，水依于风，风极安住于空。空不住于风与水，以及地之界中。如是蕴、界、处等，依于业及烦恼。业及烦恼不住于如理作意中。不如理作意极安住于心之清净中。心之自性诸法，亦不住于一切中。如是说。 赞云：无垢日月亦为云与尘雾烟，罗睺面与尘土等，五种遮障所遮蔽。如是光明之心
English
The nature of mind always desires self-luminous clarity, but it is ruined by sudden faults. A mind other than the mind of dharmata is not luminous, but is referred to as nature. It is said. The Ratnagotravibhāga states: "Whatever the nature of mind is, which is luminosity, is immutable like the sky. Desires, etc., arising from untrue thoughts, do not disturb it with sudden stains." It is said. The Praise states: "Just as water in the center of the earth remains without stain, so too does wisdom within afflictions remain without stain." It is said. From the aspect of appearance, it is fully endowed with the qualities of the Form Body, and from the aspect of emptiness, it is fully endowed with the qualities of the Dharma Body. However, now, in the case of sentient beings, it is obscured by stains, and from the aspect of non-manifestation, it is called the element or lineage. When one becomes a Buddha, when one is free from all stains, it is called enlightenment. However, the essence, the power of the mind itself, is merely fully manifest or not manifest. It is not considered to be newly created from something that did not exist before. The Ratnagotravibhāga states: "Uncompounded and spontaneously accomplished." It is said. Just as it was before, so it is later; that which is immutable is dharmata. It is said. The Great Clear Meaning Tantra Free from Elaborations states: "The Dharma Body, self-arisen wisdom, is uncompounded because it has no cause or condition." It is said. The Chakrasamvara Tantra states: "To say that the spontaneously accomplished nature is produced by cause and condition is a mistake." It is said. In that case, the wheel of dharma, karma, and afflictions depend in a way that is without support, like clouds depending on the surface of the sun. It does not touch or cling to the ground, but remains in its state. In reality, because it has no nature, the dependent and the depended upon are not established, but it is labeled as dependent. The Ratnagotravibhāga states: "Earth depends on water, water on wind, and wind dwells greatly in space. Space does not dwell in wind and water, nor in the element of earth. Likewise, the aggregates, elements, and sense bases depend on karma and afflictions. Karma and afflictions do not dwell in proper attention. Improper attention always dwells in the purity of mind. The nature of mind, all dharmas, does not dwell in anything." It is said. The Praise states: "Even the stainless sun and moon are obscured by five obscurations: clouds, mist, smoke, the face of Rahu, and dust. Likewise, the luminous mind
Chinese
欲望和害心与懒惰， 掉举以及怀疑等， 将被五盖所遮蔽。 如是说。总而言之，在《中观根本慧论》中说： 业和烦恼分别念， 彼等戏论生戏论， 空性令其皆止息。 如是说。总之，实际上，这些无有实义、显现为有、突发、有漏的业和烦恼等轮回之法从何而来呢？从无始以来，由能取所取分别念的戏论习气所生。戏论又从何而来呢？从心所生。心即是现在显现为能取所取形象的心。此心又从何而来呢？从对原始大光明之力的执着而来。原始大光明是双运、离戏的，不住于任何处，也不偏向任何一方。因此，一切法皆从其自性中生起，安住于自性中，融入于自性中，断除错觉的根源，这就是自性大圆满的特点。如果更清楚明白地说，原始基位的本性或光明，既非已证悟，亦非未证悟，因此称为基界不授记，譬如临终光明一般。也就是说，众生死时，在三显现结束时融入近得光明之际所显现的光明，其自性是清净明澈、无有遮蔽，如同晴朗的天空一般。此时，错觉之心，能取所取的粗细分别念，都已融入法性之力的根本中，因此那时并不存在。然而，对于普通人来说，由于没有道的助缘，那光明的自力智慧并未显现。虽然有境光明存在，却没有有境者，谁又能认识它呢？由于未能如此认识，因此称为无心黑暗的状态或昏厥。然而，光明本身的自性并非黑暗、不授记的昏厥状态。从那以后，依次由于先前习气的影响，从细微的三显现逐渐显现为粗大的显现，如中阴意生身、梦境般的显现。这能显示众生从原始基性中产生错觉的方式。此外，现在证悟光明的人们，如同先前上师所开示的心之法性，反复串习赤裸觉性空性之道的光明一般。
English
Desire and malice, laziness and, Excitement and doubt, Will be obscured by the five obscurations. Thus it is said. In short, in the Root Wisdom it is said: From actions and afflictions, conceptual thoughts, Those elaborations arise from elaborations, Emptiness will cause them all to cease. Thus it is said. In short, in reality, where do these phenomena of samsara, such as meaningless appearances, sudden occurrences, contaminated actions, and afflictions, come from? They arise from the habitual patterns of grasping and conceptual elaboration since beginningless time. And where does that elaboration come from? It comes from the mind. The mind is this present mind that appears in the form of grasping. Where does this come from? It comes from clinging to the power of the primordial great luminosity as self. The primordial great luminosity is unified, free from elaboration, not abiding in anything, and not falling into any partiality. Therefore, all phenomena arise from its nature, abide in its nature, and dissolve into its nature, cutting off the root of delusion. This is the characteristic of the Great Perfection of self-nature. To put it very clearly and understandably, the nature or luminosity of the primordial ground is neither realized nor unrealized, so it is called the ground-sphere unpredicted, like the luminosity of death. That is, when sentient beings die, the luminosity that arises when the three appearances dissolve into the near-attainment luminosity at the end is clear, transparent, and free from obscuration, like a clear sky. At that time, the deluded mind, the coarse and subtle conceptualizations of grasping, have dissolved into the root of the power of the Dharma nature, so they do not exist at that time. However, for ordinary people, because there is no path condition, the wisdom of the self-power of that luminosity does not arise. Although the object luminosity exists, there is no subject, so who can recognize it? Because it is not recognized in this way, it is called a mindless dark state or fainting. However, the self-nature of luminosity is not like a dark, unpredicted fainting state. From that, gradually, due to the influence of previous habitual patterns, the subtle three appearances gradually appear coarser, like the appearances of the intermediate state mind-body and dreams. This can show how sentient beings are deluded from the primordial ground. Also, those who have now realized luminosity are like the luminosity of the path, repeatedly familiarizing themselves with the naked awareness emptiness, the Dharma nature of the mind, as previously introduced by the lama.
Chinese
因此，如果能认识到那时升起的如母光明，就能在没有中阴的情况下，向上彻底解脱。这象征着从原始基始中，当基显摇动时，普贤王如来的自生智慧能自识自性，从而摧毁俱生无明，并在内界大光明本来清净的解脱处显现证悟，成为众生的最初导师。像这样，心转化为智慧，或者说心止息的断除不再退转，是因为不能脱离坚固的意乐，并且没有其他能使之退转的因素。如《释量论》所说：“心的自性是光明，一切垢染皆为忽然。”以及“无害与真实义，于自性中，纵然尽力颠倒，亦不可逆转，因为心执持彼方。”正如所说。原始界中慈悲的妙力摇动之理也是如此。如果好好观察现在自心的各种显现，就会发现它无来处、无住处、无去处。心的法性是从离戏的界中产生，住在那里，融入那里。由此可知，心的法性是本来超越束缚与解脱的自性平等性，本体是与三时迁变分离的无漏无为法。因此，必须在现在这一刹那的自心上，彻底了断轮回、涅槃、解脱、迷乱的一切根源，除此之外别无他法。因此，现在就认识到心性大圆满觉性空性平等性的意义，并反复串习，至关重要，这也是它成为一切圆满次第之上的至尊的关键所在。总而言之，如普贤王如来愿文中所说：“显有轮回涅槃一切法，基一道二果亦二，觉与无明之幻变。”以及“一切之基乃无为，自生广阔不可说，轮回涅槃二者名亦无。彼性若识即成佛，无明有情漂轮回。”以及“普贤王如来我亦然，无因无缘基之义。”