English
And knowing that if ignorance exists, then from action to old age and death will arise; if ignorance ceases, then the wheel of samsara will also reverse until old age and death. Realizing that neither the self of the individual nor the external appearances of phenomena have a creator, this is the self-born Buddha vehicle that counteracts the clinging to external objects as self by practicing internal dependent origination. Similarly, on the basis of half and two non-selves, the mind that cultivates the antidote clings to the inner dharma as self, taking the delusion of mind as its object. Bodhisattvas consider it even more superior from the perspective of realizing that this is also not established, that is, the Bodhisattva vehicle that manifests the two non-selves. It reveals that from cause to black and white karma and the respective ripening of karmic results, nothing is wasted, which is the vehicle of gods and humans. As stated in the Hundred Deeds Sutra: 'Deeds, even after hundreds of eons, will not be wasted; when the aggregates and time are ripe, they will ripen into fruition for sentient beings.' Just like that. This is more superior than the outsiders who believe there is no karmic result. Moreover, one must rely on the human and divine vehicles to achieve liberation. As stated in the Precious Garland: 'If one makes good use of human dharma, going to the realm of the gods is not far; if one makes good use of divine dharma, liberation gradually approaches.' Just like that. If someone has the correct view of the world, then even after thousands of lifetimes, they will not fall into the lower realms. Just like that. The karma and karmic results of clinging to things and characteristics do not stain the body, do not stain speech, and do not stain the mind. The three doors are originally known as the three mandalas, so there is no ordinary appearance. Realizing the ultimate emptiness of reality is the supreme and unsurpassed Secret Mantra vehicle. Second, the specific explanation of the beings to be tamed and the nature of the Dharma is divided into two: revealing the nature of samsara as dharmata, and revealing the nature of the Dharma as inexpressible. The first is divided into six aspects: establishing the connection of meaning, the way ignorance manifests samsara, revealing the nature as dharmata from the time of manifestation, revealing illusory appearances as the magical display of mind, illusory thoughts being without foundation and separated from the root, and revealing conceptual thoughts as the play of wisdom.
Chinese
第一，在示现四种调伏的奇迹之后，所有自显的如来宣说此特别的偈颂。第二，所有内外不净之法，即器情世界所显现的一切，皆如梦幻。实相本自成佛之体性，却因无明而如沉睡般被遮蔽。由于二取执着的因缘，外境显现出各种颜色，内部则显现出无量的行相。从迷惑之因产生迷惑之果，如车轮般旋转，众生在内外二者之间流转。由于境与显现不一致的差别，体验着各种苦乐，并永恒地在轮回的城市中，从一个到另一个地传递和显现。第三，虽然如此显现，但轮回的自性本自解脱，从未脱离平等圆满的大法性。因为自性是空性。如《三摩地王经》所说：“国王之子，事物皆坏灭，一切有为法，完全是空性。与执着断灭空的外道，以及智者和孩童，皆不应争辩。” 此外，在显现轮回之时，实际上并未成立，因此是真实之实相。仅仅在世俗幻相的层面，显现为二元对立，若加以分析，则如梦境之显现与做梦者之心，二者并非真正分离。同样，没有流转之我，也没有轮回与涅槃作为我所执之境，因为心性本身即如此显现。如《楞伽经》所说：“非实有，唯是心，见外境，是颠倒。由习气所扰之心，显现为实有。” 因此，当轮回显现时，它本自清净，在自显法界中完全清净，从一开始就是一体的法性，因此法身圆满之意，对轮回与涅槃一切法皆是普遍而广大。如《中观根本慧论》所说：“轮回与涅槃，无有丝毫差别。此二者之差别，极其微小亦无有。”以及《现观庄严论》所说：“有与寂灭等
English
Firstly, after demonstrating the miracles of the four disciplines, all the self-manifested Tathagatas speak this special verse. Secondly, all impure phenomena, both internal and external, that appear as the container and its contents, all these illusory phenomena of the world are like dreams. The true nature is inherently the nature of Buddhahood, but it is obscured by the sleep of ignorance. Due to the cause of dualistic grasping, external objects appear in various colors, and internally, limitless forms of beings appear. From the cause of delusion arises the result of delusory appearances, like the turning of a chariot wheel, sentient beings wander in the cycle of existence, experiencing various kinds of happiness and suffering due to the differences between objects and appearances, and perpetually passing and appearing from one city of samsara to another. Thirdly, although it appears in this way, the nature of samsara is inherently liberated, and it never deviates from the great Dharma nature of equality and perfection, because its nature is emptiness. As it is said in the Samadhiraja Sutra: "O son of the king, all things are destroyed, all existences are completely empty. One should not argue with the nihilistic heretics, nor with the wise or the foolish." Moreover, when samsara appears, it is not established in reality, therefore it is the true reality. Merely on the level of conventional illusion, the appearance of duality, when analyzed, is like the appearance of a dream and the mind of the dreamer, the two are not truly separate. Similarly, there is no self that wanders in samsara, nor are there samsara and nirvana as objects to be grasped as self, because the nature of mind itself appears in this way. As it is said in the Lankavatara Sutra: "There is no reality, it is only the mind, seeing external objects is inverted. The mind disturbed by habitual tendencies appears as reality." Therefore, when samsara appears, it is completely pure, and it is completely pure in the realm of self-manifestation. From the beginning, it is the same Dharma nature, so the meaning of the complete Dharmakaya is universally and greatly pervasive to all phenomena of samsara and nirvana. As it is said in the Root Wisdom Treatise: "There is not the slightest difference between samsara and nirvana. The difference between these two, even the slightest, does not exist." And as it is said in the Ornament of Clear Realization: "Existence and peace are equal."
Chinese
本性之中，如是说。第四，对于我与我所的执着，以自他差别之心来执取，这仅仅是自我的颠倒分别，实际上并没有成立。如果寻找那个颠倒分别，甚至在微细的法中也找不到。因此，与它不同的法性深奥之处也不存在，因为颠倒分别本身就安住于法性之中。如是，莲花生大士在《佛陀合修法》中说：若知分别即法性，则无他法可修持。以及在《生起圆满次第》中也说：分别念即是障碍，障碍生于自心。若知心性本清净，则无他处可寻障碍。与此相符。此外，这些显现为轮回之能取所取的现象，实际上只是对境颠倒分别的显现，如同梦境一般，有境自我的颠倒分别也在其中运作，虽然显现为错乱，但实际上心性本然如是，没有任何事物可以从实相的安住中动摇。如同四大元素的变迁无法动摇虚空的本性，或者否定与肯定的分别念无法动摇心性的本性一样。如是，《普贤行愿品》中说：如何显现即如是，于此谁亦莫作改。不改平等之王中，无思法身之意自成。如是说。第五，如此，能取所取显现为错乱的颠倒分别之因，以及由此产生的果，在刹那先后次第相连的显现中，即使是那个因本身，如果加以观察也是不存在的。因为觉性的体性，安住于无基无根的法界，本初清净的实相之中。即使在显现为多样的时候，也并非恒常存在，而是刹那生灭的自性。也就是说，过去的刹那已经灭尽，未来的刹那尚未到来，现在的刹那如果加以观察，在内外中间三者之中都无法找到，因此甚至连刹那也不存在。因此，觉性本初就是完全清净的法界，安住于如同虚空般的体性之中。如《宝积经》中说：光护，若于一切处寻求此心，内亦不见，外亦不见，二者之间亦不见，犹如虚空。如是说。第六
English
It is in the nature of suchness. Thus it is said. Fourth, the grasping of self and what belongs to self, taking self and others as different, is merely one's own distorted conceptualization, and in reality, it is not established. If that distorted conceptualization is sought, it is not found even in the subtlest of phenomena. Therefore, the profound nature of reality, which is different from it, does not exist separately either, because distorted conceptualization itself abides in the nature of reality. As it is said in the teachings of the master Padmasambhava in the Buddha Union Practice: 'If you know that conceptualization is the nature of reality, there is no other Dharma to meditate on.' And also in the Generation and Completion Stages: 'Conceptualization is itself an obstacle, the obstacle arises from one's own mind. If you know that the mind itself is pure from the beginning, there is no other thing called an obstacle.' This is in accordance with that. Furthermore, these appearances of grasping and being grasped in samsara are merely appearances of distorted conceptualization of objects, like a dream. The subject, one's own distorted conceptualization, itself engages in it, and although it appears as delusion, in reality, the nature of mind, suchness, does not waver from its abiding state. Just as the changes of the four elements do not move from the nature of space, or the conceptualizations of affirmation and negation do not move from the nature of mind. As it is also said in the Kunjed Gyalpo: 'As it appears, so it is one in suchness. Do not alter anything in this. From the unaltered, equal king, the spontaneously accomplished intention of the non-conceptual Dharmakaya arises.' Thus it is said. Fifth, in this way, the cause of distorted conceptualization, which appears as the delusion of grasping and being grasped, and the result produced by it, which appears to be connected in a sequential order of moments, even that cause itself, if examined, is non-existent. Because the essence of awareness abides in the nature of reality, the Dharmadhatu, which is without basis or root, is pure from the beginning. Even at the time of appearing in various forms, it is not continuous, but is of the nature of discrete moments. That is, the past moment has ceased, the future moment has not yet come, and if the present moment is examined, it is not found in the three, outer, inner, and in-between. Therefore, since it does not exist even for a moment, awareness is primordially the completely pure Dharmadhatu, abiding in the nature of space-like essence. As it is said in the Konchok Tsekpa: 'Od Srung, if that mind is sought everywhere, it is not truly seen within, it is not truly seen without, and it is not truly seen between the two, it is like space.' Thus it is said. Sixth
Chinese
总之，显现和心识一切的体性，本初即是成佛的境界，原本清净的法性，作为有境的智慧，显现和掌控各种各样的作用，一切都是自显现的智慧，因为智慧本身就在运用智慧。因此，执着于自和他者，以及显现为五毒的破立之念的相续，一切都是智慧的游舞，所以本初就是完全清净的无上乘之精华。如《普作续》所说：“贪欲嗔恨和愚痴，也是从大菩提道中生起，一切行为五种功德，也被称为法性界之庄严。”又说：“不思不修如法行，从分别念中生智慧。”又说：“如何忆念觉知一切念头，都应知晓其为无作普作之义。”第二，宣说法的自性不可言说，共有六点：宣说四乘必定产生的果实是无上乘；宣说一切法都是无自性的幻化；宣说导师和教法不变，但为了调伏所化众生，应机施教；宣说自性密意精华是众乘之根本；宣说其为一切经续之总释；宣说这一切都只是名称和词语的安立，在实相上没有任何成立。第一点是，先前宣说的四乘，各自从不相顺的轮回痛苦和下劣乘等中必定解脱出来。这些必定解脱的最终结果，就是与无上乘自性大圆满相遇，从而证悟超越取舍、勤作和修持的法性，安住于证悟一味法性的果位——佛地。如《普作续》所说：“导师所说的九种自性乘，也是趋向自性大圆满的道路。证悟这无取舍的法性后，如实安住于自性任运成就。无有来去，普遍周遍。”第二点是，如实通达实相之义的瑜伽士，如果以智慧详细观察显现世间轮回涅槃的诸法，那么从实相无自性的状态中，显现的现象以各种因缘显现，这就像虚空的幻化和魔术一样。