English
And, the nature of mind without a basis, is neither male nor female, nor hermaphrodite. It is without characteristics, without lineage. It is without color, without shape. It is not in a place, nor is it anything. That is the suchness, the expanse of wisdom. Thus it is said. Again, From any of the ten directions and four times, A complete Buddha cannot be found. The nature of mind is the complete Buddha, Do not seek a Buddha elsewhere. Thus it is said. Therefore, to ascertain the meaning of this, through the three aspects of example, meaning, and sign, the example of the naturally pure nature of mind is like the autumn sky, free from all clouds, without substance or characteristics. The meaning is that the nature of mind is not established anywhere and transcends all speech, thought, and expression, it is self-arisen wisdom. The sign is that this very clarity of various awarenesses is what indicates it, without basis or grasping, represented by the appearance of color, shape, and no characteristics. Thus it is also said in the Kunjed Gyalpo Tantra: If you wish to know my nature, Look at the sky as an example. The meaning is that it is always unborn. The sign is awareness, bodhicitta. Thus it is. It is not utterly nonexistent, so it is clear and without grasping, like the depths of a clear ocean. It is not entirely established as existent, so it is like the autumn sky. Qualities are spontaneously accomplished, so it is like a wish-fulfilling jewel. From the Ocean Tantra: The sky, the ocean, jewels, etc., Are symbolized by close examples. Thus it is. Its essence is not established anywhere, so it is called Kadag (primordial purity). Qualities are primordially complete, so it is called Lhundrub (spontaneous presence). Essence is one, and nature is not two, like water and the moon in water. From the Extensive Tantra: That which is called all pure, Is not the purity of removing things, But in the very appearance and experience is complete purity. Self-awareness, wisdom, arises as form. Body and wisdom are inconceivable. Thus it is. In terms of distinctions, for both Kadag and Lhundrub, expanse, wisdom, and non-duality are considered to be three each. From the former: Expanse and wisdom are non-dual, Spontaneously present and completely pure. Thus it is. Among these, expanse Kadag is the nature of mind being primordially pure. Wisdom Kadag is that awareness, from the moment it arises or abides, is without essence. Non-dual Kadag is that whatever appears does not establish a separate nature from itself. Similarly, expanse Lhundrub is primordially luminous.
Chinese
心的自性，不由任何造作，从原始以来，于三时中无有变迁而存在。如《支分》中说：“过去和现在所生，以及未来不确定的这些时候，无有先后，是平等的。”自生智慧是指三轮和一切显现都显现为智慧的游舞。不由任何造作，而是智慧本身显现为自现。如《金刚》中说：“一切法本初即清净，智慧本身显现为自身，不由任何造作而自生，从本初即自然成就。”无二自然成就是指，如此显现为智慧，也不是常恒真实的自性。如同水月或影像般，显现而体性为空性。如《广大》中说：“如此一切皆是影像，作用显现而无实体，一切如水月般存在，一切显现而无自性。”第二，显现的方式是：从这样的基上，由于无明而生起执著为我的分别念，因此显现为各自不同的众生，如同梦境一般。如《此》中说：“唉玛吙！如来藏中，由自己的分别念和业力所化现。”如此显现之时，当下也无法确定。如《次第》中说：“轮回如影像，自性本初即寂灭。”而且，在有情众生的时期，心的显现，境和形相显现为各种各样，如同将海螺执著为黄色一般。当迷惑清净之时，对佛陀来说，智慧的显现，显现为身和刹土，也是从之前的基，蕴、界和处清净之后转变而来。如同黄色的海螺，由于清净了痰病而显现为白色一般。第三，分类有三种：胜义谛、世俗谛、无别谛。如《道次第》中说：“那也是以三种方式安立。”第一种是：一切法的自性，远离戏论的边际。如《广大》中说：“一切法无余，都是如是性与空性边，真实性与法界，无相且无所缘。”而且，一切法如果以理智来分析和观察，则不成立任何自体。显现之时，当下就安住于远离生、灭、住三者。如《此》中说：“唉玛！稀有奇妙之法，圆满佛陀的一切秘密
English
The nature of mind, unmade by anyone, exists from the beginning, unchanging in the three times. As it says in the 'Branch': "The past and present that have occurred, and these times that are uncertain to occur, are equal without before or after." Spontaneous wisdom is the very appearance of the three mandalas and everything that appears as the play of wisdom. It is considered that wisdom itself appears as self-appearance, unmade by anyone. As it says in the 'Vajra': "All dharmas are pure from the beginning, wisdom itself appears to itself, spontaneously without being made by anyone, spontaneously accomplished from the very beginning." Non-dual spontaneous accomplishment means that even the appearance as wisdom is not the nature of permanence and truth. It is considered that it appears like a water moon or a reflection, but its essence is emptiness. As it says in the 'Extensive': "Thus, everything is a reflection, actions appear but there is no substance, everything exists like a water moon, everything appears but has no nature." Second, the way of appearance is: from such a basis, due to ignorance, the mind that grasps at self arises as conceptual thought, therefore appearing as different beings, like a dream. As it says in 'This': "Emaho! From the Sugata-garbha, transformed by one's own conceptual thoughts and actions." When it appears in this way, it cannot be identified at that moment. As it says in the 'Sequence': "Samsara is like a reflection, its nature is originally in nirvana." Moreover, in the time of sentient beings, the appearance of the mind, objects and forms appear in various ways, like grasping a conch as yellow. When delusion is purified, for the Buddha, the appearance of wisdom, appearing as body and pure lands, is also transformed from the purification of the previous basis, aggregates, elements, and sense bases. Just as a yellow conch appears white due to the purification of phlegm. Third, the divisions are three: ultimate truth, conventional truth, and non-dual truth. As it says in the 'Path Sequence': "That is also established in three ways." The first is: the nature of all dharmas, free from the extremes of elaboration. As it says in the 'Extensive': "All dharmas without exception, are suchness and the extreme of emptiness, reality and the realm of dharma, without characteristics and without objects." Moreover, if all dharmas are analyzed and examined with intelligence, they do not establish any entity. At the time of appearance, they abide in being free from the three: arising, ceasing, and abiding. As it says in 'This': "Ema! Wonderful and amazing dharma, the secret of all perfect Buddhas.
Chinese
一切生于无生之中，生起之时即无生。如是翻译此句，于止息、安住、专注、无来无去之间宣说，亦以理成立。总摄轮涅诸法，皆无丝毫自性实有，以离真实之一与多故。如是一与多离之理等亦可知。总之，如其所显现，其自性从本以来即无自性，此乃胜义之实相。二、世俗有三：体性、分类、自性。初者，显现轮涅诸法不灭之种种，此即是。分类有二：真实世俗与虚妄世俗。初者，于错乱清净之时，一切显现为坛城之游舞，即是此。如云：智慧自于智慧中嬉戏，智慧之嬉戏亦复增。又如《道次第》云：真实即是众所称，二取显现为何者，心性即是智慧幻化生，显现体性不定且，随其所见而显现，自性恒常离断常。二者，轮回之错乱显现所有，即是彼。如云：彼之虚妄分别乃，法与我及诸事物，体性有等分别故，所知成幻化之界，生亦非真具欺骗。三、自性有二：智慧幻化之自性与虚妄分别幻化之自性。初者，于密严刹土中，寂静身的显现，及由此所出之化身，如彩虹或水月般，显现而无自性，于一切时中住于体性，不以自力之因缘所生，以从本以来即如是安住而明故。二者，有情之心识显现如梦境，亦不认为由心之习气外由他物所生之因果，如云：自之分别业所化。何时能遮止耶？如《楞伽经》云：三有如梦及阳焰，亦如水聚之形状，见为错乱而遮止之。
English
All arise from the unborn, and in the very arising, there is no birth. This verse is translated and spoken of as being between cessation, abiding, focus, and without coming and going, and it is also established by reason. All these phenomena, encompassing samsara and nirvana, have no inherent existence whatsoever, because they are separate from the truth of one and many. Thus, it can also be understood by the reasoning of being separate from one and many. In short, the nature of whatever appears is without essence from the beginning, which is the ultimate reality. Secondly, conventional truth has three aspects: essence, division, and nature. The first is that all the unobstructedly diverse phenomena of samsara and nirvana appear clearly. The divisions are two: genuine conventional truth and false conventional truth. The first is that when delusion is purified, everything appears as the play of the mandala. As it says: Wisdom itself plays in wisdom, and the play of wisdom also increases. Also, the Lamrim says: It is truly renowned by all, whatever arises from dualistic appearance, the nature of mind itself dawns as the illusion of wisdom, the appearance is indefinite in nature, and appears according to how it is viewed, its nature is constant and free from permanence and annihilation. The second is all the deluded appearances of samsara. As it says: The false conceptions there are, of phenomena, self, and things, because of conceptions such as existence of essence, the knowable becomes the realm of illusion, and although born, it is not true and is deceptive. Thirdly, nature has two aspects: the nature of the illusion of wisdom and the nature of the illusion of false conception. The first is the appearance of the Sambhogakaya in the Akanishta realm, and the emanations that arise from it, appearing like rainbows or water moons, without inherent existence, abiding in essence at all times, and not produced by self-caused causes and conditions, because it is clear that it abides in that way from the beginning. The second is like the dreamlike appearance of sentient beings' minds, and it is not considered to be the cause and effect produced by external objects other than the habits of the mind. As it says: Transformed by one's own conceptual karma. When is this reversed? As the Lankavatara Sutra says: These three realms are like dreams and mirages, also like a mass of water, seeing them as mistaken, one reverses them.
Chinese
索。第三，无别者：在错觉幻相和真实幻相两种情况下，其各自显现的自性空性，如水与月影般无别。如是说：“真实幻相之二相，我与我所无有异，清净法界唯一相。”那么，这两种幻相是一还是异？若是一，则清净与不清净无法区分，且会显现互相混淆；若非一，则心性会变成非一自性。答：有两种情况。相似之处是：梦中的错觉显现和白天的非错觉显现，这二者在名言上是一还是异？若是一，则自相的显现无法区分，且会如同白天显现一样，梦中也不会错觉，如同梦境一样，白天显现也会变成错觉，有互相混淆的过失；若是异，则会变成非一心显现的自性，该如何回答？若说是心识上本体相同，只是时间不同，那也是相似的。要知道，在觉性上本体相同，只是因缘错觉与非错觉的状态而各自显现。第二，真实回答是：执着黄螺时，从一开始就安住于白色，因此，因为没有成立黄色，所以白色与黄色也无法成立是一体或异体。同样，在显现错觉时，从一开始就安住于非错觉的自性本自清净，因此，本体是一还是异都无法安立。同样，如同将木桩错认为人时，从一开始木桩就安住于木桩，因此，木桩与人也无法安立为本体是一还是异。此理说明了轮回本身错觉为涅槃，是无基无根，在意义上不住立。如是说：“稀有三身功德刹土亦，非在他处即是彼性如是。”又说：“错觉因果相续亦，无基无根法界刹那间，极清净之法界自性。”又说：“金刚身之支分是，圆满佛陀五部称，地水眼与嘛嘛格，火风白衣度母也，虚空界之自在母，三有本初即佛刹，一切无余诸法皆，非是佛陀之他性，佛陀。”