English
Without empowerment. Without mandala generation, without recitation completion stage. Without empowerment, without vows to protect. In the spontaneously accomplished, pure Dharma nature from the beginning, Sudden sequential efforts transcend the Dharma of cause and effect. Thus, in the exceedingly profound Yoga Great Perfection, If one says there is cause and effect, Then one does not possess the meaning of Great Perfection realization. If one speaks of the two, ultimate and conventional, It is a word of exaggeration and slander, It cannot realize non-duality. The realization of the Buddhas of the three times is also, Not seeing duality, realizing as one entity. Thus, in the sutra of the Noble One teaching the conventional and ultimate truths, Manjushri said: Son of the gods, in the ultimate truth, the Tathagatagarbha, the Dharmadhatu, is equal to that which is utterly unborn. In the ultimate truth, the five inexpiable sins are also equal to me. In the ultimate truth, the Tathagatagarbha, the Dharmadhatu, is equal to that which is utterly unborn. In the ultimate truth, all those who have views are also equal to that. Thus, some who observe the profound with the sharp eye of wisdom strongly object that the Great Perfection abandons the aspect of means, thereby slandering the cause and effect of karma. Although it is true that fear arises from the wisdom of a child towards the profound, this Dharma speaks of the realm of wisdom that transcends the realm of consciousness and conceptualization, the ultimate truth, the Dharmadhatu, the unconditioned. Since it is believed that the nature does not abide in the realm of the accumulation of the three realms and black and white karma, and is completely liberated from it, then what is not produced by causes and conditions can also be understood by the previous scriptures. If one thinks so, In Master Nagarjuna's Root Wisdom of the Middle Way: From karma and afflictions arise discriminations, From these proliferations arise proliferations, Emptiness will cause them all to cease. Thus it is said that all black and white causes and effects arise only from the characteristics of discrimination, and then it is said that all of them are pacified by emptiness, which is free from proliferation. Moreover, the manner of that near pacification is also: Not known from others, it is peaceful, Not proliferated by proliferations, That is the nature of Thusness. Thus it is said. Afflictions, karma, and bodies, etc.,
Chinese
如露水和果实，乾闼婆城和阳焰，眼花和水中月亮一般。 如是，在那本身的《中观·世间转变》中说：无论什么都不思，皆是空性，不作意，无生灭，显现如幻，无善恶，空性和慈悲，轮回和涅槃皆空，幻化光明空性不可说，法性光明真实无分别。如是等等，通达胜义谛法性的意义，包含着一切黑白业皆无系缚解脱，证悟善恶平等大味，如前所说，一切法的自性，是无愿的体性，将此法性反复思量，是直接显示法性的场合。例如，在《菩萨行仪》中，珍宝加持说：应如是说，不要舍弃贪欲，不要摧毁嗔恨，不要消除愚痴，不要从自己的身体中向上移动，行不善业，不要断除见解，不要显示一切连结，完全执持蕴，使界成为整体，行于处，不要超越孩童之地，了悟不善，舍弃善，不要作意佛，不要思念法，不要供养僧众，不要如实受持学处，不要追求寂灭涅槃，不要渡过河流。如是教导，应以此类教言教导最初的菩萨，应随后指示。那是什么原因呢？因为诸法的法性安住，这仅仅是安住的缘故。如是说。同样，在吉祥密集金刚中也说：众生佛陀不平等而平等，所修为何，修行者何人？修行的自在者是大我，杀害一切佛陀。如何不被罪恶沾染？如果被沾染，结果是什么？如是说。一切事物皆如幻，是生起和聚集的作者，因此他的罪恶不会沾染，福德也同样如此。谁没有罪恶和福德，据说那就是菩提。如是等等，通过广泛的阐述，那些也将会舍弃方便的部分。
English
Like dew and fruit, Gandharva cities and mirages, eye diseases and moons in water. Thus, in the very same "Madhyamaka: Transformation of Existence," it says: Whatever is not thought of is emptiness. Without mental activity, there is no birth or death. Appearances are illusory, free from virtue and vice. Emptiness and compassion, samsara and nirvana are empty. Illusory luminosity is inexpressible. The nature of reality is clear, real, and without conceptualization. Thus, and so on, understanding the meaning of the ultimate truth of reality, including all black and white actions without bondage or liberation, realizing the great sameness of good and evil, as previously mentioned, the nature of all phenomena is the characteristic of having no wishes, contemplating this nature of reality repeatedly, is the occasion for directly showing the nature of reality. For example, in the "Noble Conduct of a Bodhisattva," Jewel Blessing said: One should say thus: Do not abandon desire. Do not destroy hatred. Do not eliminate ignorance. Do not move upward from your own body. Practice non-virtue. Do not cut off views. Do not show all connections. Completely grasp the aggregates. Make the elements whole. Engage in the sense bases. Do not transcend the realm of children. Understand non-virtue. Abandon virtue. Do not think of the Buddha. Do not contemplate the Dharma. Do not make offerings to the Sangha. Do not take vows correctly. Do not seek nirvana. Do not cross the river. Thus, with such instructions, one should instruct the first bodhisattva. One should subsequently indicate. Why is that? Because the dharma nature of all dharmas abides, this is only because it abides. Thus it is said. Similarly, in the Glorious Guhyasamaja it is also said: Sentient beings and Buddhas are unequal and equal. What is to be accomplished, who is the practitioner? The powerful one of practice is the great self. One kills all Buddhas. How is one not stained by sin? If one is stained, what is the result? Thus it is said. All things are like illusions. He is the maker of arising and gathering. Therefore, his sin does not stain. Merit is also the same. Whoever has no sin and merit, it is said that is enlightenment. Thus, and so on, by extensively explaining, those will also abandon the part of skillful means.
Chinese
然而，对于那些不理解这种实相，并将如梦如幻的法视为真实的人来说，如梦如幻的因果成熟是法性。中观论中说：‘有境如幻，与如幻之心相应，产生福德和罪恶，因此如梦如幻是虚假的。’如是说。心的分类有七种。第一种，认为果是心生起之处的心的趋向是：果在原始的法界中没有改变，因此心从没有变动的状态中，从解脱之基的任运自成显现中，虽然像轮回一样显现，但从未离开其状态，因此自性清净而空。从显现的角度来看，从法界中产生，住在法界中，融入法界，就像虚空的幻化一样，是自然解脱，自然安住，无需努力而反复练习。第二种，反复练习远离迷误和遮蔽是：阿努以下的八个次第都是由分别念所安立，因此偏离了根本。这里，自生的智慧远离了分别念，因此反复练习因缘，法性是原始空性，不被念头、思维、偏执、生起、感觉等所遮蔽的自性。第三种，论证的来源崩溃是：因为理解了根本心性是离戏大空性，不可改造的意义，所以本体在无生中解脱。力量无碍，广大无边地开展，因此没有习气的依据，所以黑白二业的果报不成立，因此法性是原始空性，自生，大解脱的论证认为在轮回和涅槃的平等性中解脱。第四种，认为没有局限和偏袒是：心性自生的智慧遍及轮回和涅槃的一切，但显现没有局限在实有上，空性没有局限在非实有上，不是两者，因此也没有落入双运的偏袒。本体是空性，因此从常边的束缚中解脱。力量不间断，因此从断边的束缚中解脱，因此是超越行为、苦乐的法性。第五种，偏执宗派的所在地是：心之本体不住于任何处，也不成立于任何处，显现为任何事物，却不停止于任何事物。如幻化上师说：‘什么也没有却显现一切，不生起却显现各种幻化，诸佛的各种坛城，也是心的伟大幻化。’
English
However, for those who do not understand this true nature and perceive dream-like phenomena as real, it is the nature of things that dream-like causes and effects ripen. As it is said in the Madhyamaka: 'The object is merely illusory, and in association with the illusory mind, merit and demerit arise. Therefore, like a dream, it is false.' Thus it is said. There are seven categories of mind. The first, the mind that inclines towards the place of origin of the fruit-mind, is: Because the fruit is immutable in the primordial realm, the mind, from the state of immutability, from the spontaneously perfect appearance of the basis of liberation, although appearing like samsara, never moves from its state, and is therefore empty of impure self-characteristics. From the aspect of appearance, it arises from the realm, abides in the realm, and dissolves into the realm, like a magical display in the sky, it is self-liberation, self-abiding, and repeated without effort. The second, repeating to turn away from error and obscuration is: The eight stages from Anu onwards are established by conceptual thought and therefore deviate from the ground. Here, the self-born wisdom is free from conceptual thought, and therefore repeating the causes and conditions, the nature of reality is primordial emptiness, un obscured in the nature that transcends thoughts, concepts, biases, arising, feelings, etc. The third, the source of reasoning collapses is: Because the fundamental mind itself is understood to be the great expanse free from elaboration, the meaning that cannot be altered, therefore the essence is liberated in non-arising. The power is unobstructed, spreading widely and boundlessly, therefore there is no basis for habitual tendencies, so the results of white and black karma are not established, therefore the nature of reality is primordial emptiness, self-arisen, the reasoning of great liberation considers liberation in the equality of samsara and nirvana. The fourth, thinking without limitation or partiality is: Although the self-born wisdom of mind itself pervades all of samsara and nirvana, appearance is not limited to being real, emptiness is not limited to being unreal, and it is not both, therefore it does not fall into the partiality of union. The essence is emptiness, therefore it is liberated from the extreme of permanence. The power is uninterrupted, therefore it is liberated from the extreme of annihilation, therefore it is the nature of reality that transcends action, pleasure, and pain. The fifth, the site of biased philosophies is: The essence of mind does not abide anywhere, nor is it established anywhere, appearing as anything, yet not ceasing in anything. As the Magical Illusion Guru said: 'Nothing exists, yet everything appears. Unborn, various magical illusions appear. The various mandalas of the Victorious Ones are also the great magical illusion of the mind.'
Chinese
如是说，即使显现也不否认、不执着、不分别。第六，离于心识，超越偏执，乃是自生智慧远离心识，无论如何显现，都不成立为真假，是超越有无边际的大游戏。第七，说心之宗派是这样的：一切显现都是心的游戏，所以显现为多种多样，但心本身没有自性，所以多种显现也没有自性。无论显现什么，都是心的显现的执着，以及显现所显现之二者，虽然显现为不同的显现，但因为是无任何是或非的法性，与自生智慧无别。从自力任运成就的音声中，轮回与涅槃虽然显现为二，但显现者没有自性，所以显现之处自然解脱，这是此宗派的特点。如《普作王续》所说：显有世间器情，佛与有情众，皆由心所作，于心性中一。如是，心之宗派有能诠之续二十二万颂，归纳起来，就是法性不可言说的虚空，以及无见无不见的虚空，以及无是无非的行持之虚空这三者，安住于六千三百卷中。再归纳起来，就是安住于基位之开展，显现自处解脱之开展，本体平等无别之开展这三者之中。法性无谬之钉橛五十，观视对境心之处五百一十一，显现心识一时辨别二万，见解顿超而上五万，断除有修分别之处一千，这些都是具有名称之大续部一千零三部。如果归纳要义，心之宗派的宗义是，对于显现为法的任何事物，不用法性的印记去增广，而是将显现为法的所有事物，都圆满于法性菩提心的体性中，从而将显现和觉知引导至远离执着的自力或游戏。如勇士那若巴所说：多种显现之自性，与法性无有分别，所证悟之双运是，明分之心性之中，非法性之习气不显现，一切显现之体性，即是智慧之精华