English
As it is said, even if it appears, it is not denied, not grasped, and not conceptualized. Sixth, being free from mind and transcending bias is the self-arisen wisdom being free from mind, so however it appears, it is not established as either true or false, it is the great play of transcending the extremes of existence and non-existence. Seventh, saying that it is the side of mind is like this: all appearances are the play of mind, so although they appear in various ways, since the mind itself has no essence, the various appearances also have no essence. Whatever arises is the grasping of the appearance of mind, and the appearance that appears, both appear as different appearances. However, because it is the nature of reality that is neither this nor that, it is inseparable from self-arisen wisdom. From the sound of self-display spontaneously accomplished, although samsara and nirvana appear as two, because the one who appears has no essence, the place of appearance goes to self-liberation, this is the special characteristic of this doctrine. As it says in the All-Creating King Tantra: "All of existence and the world, the Buddhas and sentient beings, are made by the mind and are one in the nature of mind." Thus, it is said that the Mind Class has twenty-two hundred thousand shlokas of explanatory tantras. To summarize, the expanse of the inexpressible nature of reality, the expanse of no-seeing and no-not-seeing, and the expanse of no-being and no-non-being conduct, reside in six thousand three hundred fascicles. Furthermore, to summarize, it is gathered into the unfolding of abiding on the ground of the base, the unfolding of appearances liberating in their own place, and the unfolding of essence being equal and without difference. Fifty nails of the nature of reality without error, five hundred and eleven places for viewing objects and mind, twenty thousand for distinguishing appearances and mind simultaneously, fifty thousand for reversing views in Tögal, and one thousand places for cutting off meditative thoughts, these are the great tantra classes with names, one thousand and three in number. To condense the essential points, the tenet of the Mind Class is that it does not expand on how things appear as phenomena with the seal of the nature of reality, but rather all things that appear as phenomena are perfected in the essence of the nature of reality, bodhicitta, and thus appearances and awareness are carried away from being grasped as self-power or mere play. As the hero Naropa said: "The nature of various appearances, is inseparable from the nature of reality, the union that is realized is, in the nature of the clear mind itself, the habits that are not the nature of reality do not appear, the essence of all appearances, is the heart of wisdom itself."
Chinese
中看到。本体上是不可言说的。”如是说。第二，关于界部的，自生之智慧，法性普贤女的广阔界中，所有显现的现象都仅仅是自显庄严的装饰，由于没有成立束缚和解脱、显现者和显现物，不像心部那样认为是力量和游舞的显现，不考察依赖成立和有无、非有，以及清净不清净，而是将原始解脱广大无边的方面确定下来，这就是界部本身的宗义。而且，邬金导师那若巴的《真实性成就方便》中说：“无勤智慧无分别，无造作自显安乐界，智慧任运成就界中显，自生虚空般遍布，自显游舞菩提心，幻化智慧安乐界，自明智慧执持者，自生幻化中现量明。”如是说。如果对此进行区分，有四种：第一，说黑界无因的体性是，自生本初的智慧本身，是超越不变的因和缘的自性，没有方向和部分，因此认为不依赖于有法和法性两者。对此进行区分，有事业黑界、大悲黑界、化身黑界三类。第二，说花界多种多样的体性是，自生之智慧本身的游舞显现的各种现象，认为是各种各样的自显，是法性的庄严和游舞，不是那一方面的泯灭，普遍显现，游舞是超越破立的。对此进行区分，有与说有的心部相符的花界，与说无的自住相符的花界，与有无诀窍相符的花界三种。第三，说白界是心的体性是，从自生觉性的状态中，所有显现的外境和内在觉性都是心的游舞，显现和缘起在自身解脱，因此认为从无为的因中清净，在实相上是不可修的。对此进行区分，有不可说自显大界的白界，以及无见修二取的白界两种。第四，将界广大与因果相联系的体性是，从自生智慧的状态中显现的所有法，显现上被心所知
English
are seen. The essence is beyond expression." Thus it is said. Secondly, the division of the expanse (klong sde): In the vast expanse of the self-originated wisdom, the Dharmata of Kuntuzangmo, all phenomena that appear are merely ornaments of self-appearance. Since bondage and liberation, and the appearing and the appearer are not established, it is not considered to appear as power and play like the Mind Division. Without judging dependence and establishment, existence and non-existence, existence and non-existence, or purity and impurity, it establishes the great expanse of primordial liberation as the definitive view of this very Expanse Division. Furthermore, in the "Means of Accomplishing Suchness" by the master Naropa, it says: "Effortless awareness, non-conceptual, Unfabricated, self-appearing bliss expanse, Wisdom spontaneously accomplished, appears in the expanse, Self-originated, pervading like the sky, Self-appearing play, Bodhicitta, Illusory wisdom, bliss expanse, Self-awareness, wisdom, the holder of, Self-originated illusion, manifestly clear." Thus it is said. This can be divided into four: First, the essence of the Black Expanse, which speaks of no cause, is that the self-originated, innate wisdom itself is immutable, its nature transcends cause and condition, and it is without direction or part, so it is considered independent of both phenomena and Dharma. This can be divided into three: the Activity Black Expanse, the Compassion Black Expanse, and the Emanation Black Expanse. Second, the essence of the Variegated Expanse, which speaks of variety, is that all appearances are the play of self-originated wisdom itself. It is considered that the various self-arisen appearances are the adornment and play of Dharmata, and that the non-aspect is swallowed and universally appears, and the play transcends affirmation and negation. This can be divided into three: the Variegated Expanse that agrees with the Mind Division that speaks of existence, the Variegated Expanse that agrees with the self-abiding that speaks of non-existence, and the Variegated Expanse that agrees with the instructions on existence and non-existence. Third, the essence of the White Expanse, which speaks of mind, is that all appearances of outer phenomena and inner awareness arising from the state of self-originated awareness are the play of mind. Appearances and conditions are liberated in their own place, so it is considered pure from the uncreated cause, and there is nothing to be accomplished in the state of reality. This can be divided into two: the White Expanse of the Great Inexpressible Self-Arisen, and the White Expanse of Non-Duality of View and Meditation. Fourth, the essence of the Vast Expanse, which relates to cause and effect, is that all dharmas arising from the state of self-originated wisdom are known by the mind as appearances.
Chinese
啊！希望通过不显现的安住方式来了解。对此也有
English
Ah! I wish to understand through the way of abiding without appearance. There are also divisions to this: the vastness of the outer, free from action; the vastness of the inner, which speaks of one's own tenets; the vastness of the secret, which dispels obstacles; and the vastness of suchness, which unravels the key points, these are four. If these are collected, they are the four spaces of play, adornment, suchness, and freedom from action. The first is: because the play of mind itself arises unceasingly in its own state, there is no change, and because the play of non-things is not established as an extreme, it is not. It is a view like the expanse of space. The second is: appearance, mind, self-arisen, and unadulterated, these four sequentially arise as adornments from the beginning, arising unceasingly from the state of unbornness. Therefore, appearance and mind are not negated, not established. It is the view of the great self-illuminating spontaneous going. The third is: everything does not come from anywhere, does not stay, does not cease. From the state of suchness, all its play and abilities appear, but like the four elements not moving from the sphere of space, it is spread out flat in the state of suchness. The fourth is: there is no need to accept or reject anything with effort, because it is inherently attained without doing, inherently liberated without freeing, inherently purified without training, and inherently accomplished without establishing, so it abides in the uncompounded realm like space. Thus, if these classes of space are collected, they are collected into nine: the space of view without change, the space of meditation without yes or no, the space of result without hope or fear, the space of essence without establishment or removal, the space of nature without cessation, the space of characteristics where appearance and mind are liberated, the space of dimension without change, the space of play that is unceasing and self-arising, and the space of spontaneous equality, primordial liberation, and letting be, these are nine. If these are further collected, they are: the space of spontaneous accomplishment and great expanse, the space of self-illumination without effort, and the space of being primordially accomplished without doing, these are collected into three. The names of the three thousand tantras that extensively explain these principles are collected into eleven thousand chapters and sixty-four hundred thousand shlokas, which are also collected into eighty thousand categories. These are also collected into twenty thousand distinctions. These are also collected into nine hundred obstructions, and all the two thousand key points and fifty nails are collected into: done liberation, placed liberation, called the three liberations, which are the dohas compiled by the lord Maitripa.
Chinese
因此说，这（些话）也弘扬了这个宗派的见解。第三个是口诀部，它与下面两个（部类）不同。例如，心部虽然确立了心是光明的，但更多的是深奥的方面，因为没有领悟到光明的力量是法性，所以容易执着于意识分别。界部虽然确立了深奥和光明是平等的，但容易从执着于法性的意识分别中陷入空性的歧途。口诀部的体性是从一开始就清净的，不可言说，超越思维的伟大境界，自显任运的自力，从有法的一切显现中，将一切都收摄于法性离戏的法界中，因此而显得殊胜。在《阿底大圆满》中说： 唉！金刚持，如果没有这样确定下来，那么就和执着于意识分别的人没有什么区别了。因此，这个决定性的秘密心髓，就像黑暗中的明灯，像牛群中的大象，像猛兽中的狮子，像步行者中的骑手一样，在一切之中最为殊胜。 它的体性是从原始就解脱的，从一开始就清净的法性，如果将它局限于能见之境和能见之识二者之间，就会偏离迷与不迷，证悟与未证悟的对待。因为从自己的体性离戏的角度来看，所知和能知的主客二者都不是真实的，而是平等无二的，只是在名言上安立而已，已经完全超越了执着于此的思辨和言说。因此，它就像是超越了心识、认为“是”和“认为者”以及意识分别的，当下就到达目的地的火镰一样。 文殊菩萨说： 自性光明如虚空， 原始清净如虚空。 本来诸法离相状， 法与法性亦无有， 如同无物的虚空般。 解脱一切言词语。