English
O, great Bodhisattva, listen! All these phenomena that appear, encompassed by the outer and inner, container and contents, are merely displays arising from the power of one's own awareness, the mind of enlightenment. In reality, they are not established in any way, being of a nature that is groundless and rootless. Therefore, since there is no object to be seen, the mind should not conceptualize anything at all. Thus, all things such as samsara and nirvana, good and bad, happiness and suffering, are in reality non-existent, being merely conceptualizations of the mind. Therefore, if the mind does not conceptually discriminate anything at all, and remains in its natural state, free from all grasping and clinging, then all those phenomena are without distinctions of self and other, samsara and nirvana, faults and qualities. Thus, the nature of reality is equality itself, its essence being like the sky. Therefore, realizing that suchness of reality as it is, is abiding in the understanding of the great primordial emptiness, empty and clear, like the expanse of the sky, without any conceptualization of hope and fear, acceptance and rejection. Therefore, one is called a yogi like the vast sky; this is how it should be understood. From that very text: Awareness, free from extremes, is emptiness, Its luminosity is like the nature of the sky. Without grasper and grasped, it is in a state of equality, Displaying playful manifestations in every way. Though manifestations appear, they are devoid of self-nature, Awareness is like an illusion, like a reflection of the moon in water. Appearing everywhere, spontaneously accomplished, Free from the labels of 'this is' and 'this is not'. Awareness is uncorrupted, free from defilement, Awareness, like the sky, Is free from thought, like the expanse of the sky. Without thought, blissful, like the sky, Self-arisen wisdom is free from thought, Unborn, unceasing, not abiding anywhere. The king of awareness is observation, Observation without observing, without distraction, is observation. As it is said. Secondly, like this, the objects appearing to the five senses such as the eyes and ears, the appearances of objects such as forms and sounds, are also merely the uninterrupted arising of the power of awareness, without anything being established. Therefore, the appearance of objectless, self-luminous awareness is the play of groundless, empty forms, like the hallucination of Datura. Therefore, without clinging to it, without conceptualizing good or bad, acceptance or rejection, without abandoning, obstructing, taming, or transforming anything, by remaining in its natural state, one attains aimless liberation. This too is abiding in the understanding of the dharmata, the sky-like expanse, and therefore is the Great Perfection Ati yogi.
Chinese
如果他们安住于如是，那么内外能取所取的戏论全部消散于无处，通彻无碍，据说证得法身国王的永恒统治。如《法界宝藏论》所说：不住的基础，不动的等性之意，内外皆无，远离能取所取之戏论。由于没有执着于他处的“境”之心，没有所取的法，远离器情显现执着。没有轮回生起的境，如同虚空。由于自心不向内分别，没有能取的法，寂灭有之分别。轮回生起的工巧者从根斩断。那时如同虚空，内外迷乱之法，任何也不可得，到达法身之意。如是说。第三，如此，具有善巧方便和慈悲的诸位胜者，为了所化众生宣说了多少法门，所有这些都是为了表示法性如虚空的意义。例如，如同手指表示月亮一样，首先通过对所说之词和文字的意义进行考察和分析，从而见到或证悟法性如是之自性，即词句，词和文字的意义不可考察，是远离言说、思维、表达的自性，从而真正见到月亮，不再需要手指一样，不住于词和文字的边际，在无分别大平等法性如是中，无有改造、改变、舍弃、取舍地安住，那也是安住于普作法身的心间，法性虚空的意境中。如是，《鲁巴根本续》中也说：不考察，如是安住即是如是。不分别，不考察，超越考察之境。无考察，超越境是空明虚空之界。虚空之界本来就是如是。考察则事物有形状和颜色。此无形状和颜色，无事物，是虚空之界。任何也无法改变，是如是。如是是完全远离表示的。如手指引导月亮一样显示，那所显示之月指非一，相隔遥远。如是，彼与此二者相隔遥远，但如是之自性必定显现于自身。如是证悟是唯一的佛陀。如是说。第四，如是简言之，显有轮回涅槃的
English
If they abide in suchness, then all the elaborations of grasping and being grasped, both internal and external, will vanish into emptiness without a trace, and it is said that they will attain the eternal sovereignty of the Dharmakaya King. As it is said in the Treasury of the Dharmadhatu: In the unwavering, equal contemplation of the ground, there is neither inside nor outside, free from the elaborations of grasping and being grasped. Since there is no mind attached to other places as "objects," there is no object of grasping, free from the appearance and attachment to the vessel and its contents. There is no place for rebirth in samsara, like the sky. Since the self does not inwardly conceptualize in the mind, there is no object of grasping, and the conceptualizations of existence are pacified. The craftsman of rebirth in samsara is cut off from the root. At that time, like the sky, the phenomena of internal and external confusion, nothing is perceived, and one reaches the contemplation of the Dharmakaya. Thus it is said. Third, in this way, all the Dharma doors spoken by the victorious ones, who are skilled in means and endowed with compassion, to sentient beings, the objects of their guidance, are shown as representing the meaning of the Dharma-nature, which is like the sky. For example, just as a finger points to the moon, first, by examining and analyzing the meaning of the words and letters that express it, one sees or realizes the nature of the Dharma-nature as it is, that is, the words and letters, the meaning of the words and letters cannot be examined, it is the nature of being free from speech, thought, and expression, and thus one truly sees the moon, no longer needing the finger, not abiding at the edge of words and letters, in the non-conceptual great equality of the Dharma-nature, in suchness, without modification, change, abandonment, or adoption, that also abides in the heart of the all-creating Dharmakaya, in the contemplation of the Dharma-nature, the sky. Thus, it is also said in the Root Tantra of the Rusbal: Without examination, abiding as it is, is suchness. Not conceptualizing, not examining, transcending the realm of examination. Without examination, transcending the realm is the space of clear sky. The space of sky is inherently suchness. Examination reveals that things have shape and color. This has no shape or color, no things, it is the space of sky. Nothing can be changed, it is suchness. Suchness is completely free from representation. It is shown like a finger guiding the moon. That shown moon and finger are not one, they are far apart. Likewise, though that and this are far apart, the nature of suchness will surely appear to oneself. Such realization is the only Buddha. Thus it is said. Fourth, in short, the appearance of samsara and nirvana
Chinese
所有被包含的法，不过是心的力量显现，除此之外别无他物。心的自性，本来没有生，远离一切戏论的边际，安住于不可言说、不可思议的境界。这个道理遍及一切轮回与寂静，一切法都融入其中，是本初空性、无为的自性，如虚空般本来存在。如此的法性大平等，对于如虚空般的本体，不作任何取舍、改造、改变，而是安住于如是之性，这就是安住于虚空般见地的瑜伽士，如是说。宝藏钥匙中说：不可思议的法性，是遍及一切的自性，如虚空般本来存在，如是宣说虚空的见地。对于如是之性的法性，安住于不造作的心，安住于不动摇、平等的觉性，如是宣说虚空的见地。如是宣说。章节的名称是：无为圆满中，开示无境之虚空见地的章节，是根本第三品的注释。 第四品，普作王，诸法皆普遍存在且不变异，超越因果勤作之第二十四品，分为二：开示和解释。第一，如是开示大圆满见，其自性如无境虚空之后，菩提心普作王，不做任何取舍勤作之行，三身本自圆满，宣说三身不变异之见地，安住于不离虚空般自性之印记的方式的章节。第二，广说分三：简要开示自性不变异之安住方式，详细解释，总结要义。第一，谛听，大菩萨！自己的心性，此自生之智慧，本来没有迷乱，是故第一佛，三时诸佛之总集光荣，自生普贤王如来，是三身不离之自性。此自性本来不变异，如何安住之方式或安住之状态，开示如下。
English
All the dharmas that are included are nothing other than the manifestation of the mind's power. The nature of the mind is primordially unborn, free from all extremes of elaboration, and abides inexpressibly and inconceivably. This meaning pervades all of samsara and nirvana, all dharmas are comprehended within it, and it is the nature of primordial emptiness and non-contrivance, abiding primordially like the sky. Such a great equality of dharmata, without making any acceptance, rejection, alteration, or transformation of the nature that is like the sky, but abiding in suchness, is the yogi who abides in the view that is like the sky, so it is said. In the Treasury Key, it says: The inconceivable dharmata is the nature that pervades all, abiding primordially like the sky, thus is explained the view of the sky. In the dharmata of suchness, placing the mind that is un fabricated, abiding in the unwavering, equal awareness, thus is explained the view of the sky. As it is said. The title of the chapter is: In the effortless perfection, the chapter that shows the view of the sky without object, is the commentary on the third root. The fourth topic, the All-Creating King, the twenty-fourth chapter on how all dharmas are universally pervasive and immutably present, transcending cause, effect, effort, and accomplishment, has two parts: the teaching and the explanation. First, after thus teaching the view of the Great Perfection, whose nature is like the objectless sky, then this chapter teaches how the mind of enlightenment, the All-Creating King, without any actions of acceptance, rejection, effort, or accomplishment, the three kayas are primordially complete in suchness, the lung of the three kayas, the unchanging intention, the mudra of abiding in a manner that never deviates from the nature like the sky. Second, the extensive explanation has three parts: briefly showing the manner of abiding without change of nature, explaining it in detail, and summarizing the meaning. First: Listen, great bodhisattva! This self-existing wisdom of your own mind has never been deluded from the beginning, therefore it is the first Buddha, the general glory of all the Buddhas of the three times, the self-existing Samantabhadra, the nature of the three kayas that are inseparable. The way or state of abiding of this very nature, which is immutable from the beginning, is shown as follows.
Chinese
有四种安住方式：无二原始清净自性菩提心的安住方式；能取所取无二之智慧法身的安住方式；境心显现不灭之圆满报身的安住方式；以各种明觉技艺显现解脱之化身的安住方式。第一种是：彼等自生觉性之智慧法身普贤王如来，其本体界限无有变迁，当觉性安住于菩提心时，轮回涅槃一切诸法皆成为万物之本源，因此安住于万物之核心。正如其所说：当安住于菩提心时，所有显现之诸法，皆能使不显现者显现，故安住于诸法之核心。如是证悟此未作修饰之核心菩提心之实相者，与导师普贤王如来本体无别。普贤王如来是本初不变之法性，是无为之自性，因此，与彼无别之瑜伽士亦无生老病死之变迁，安住于不变大乐之中。这是所要阐述的。第二种是：普贤菩提心，当其安住于无生自生之本体，无分别之法身时，自然脱离能取所取分别之戏论，安住于超离心识、思议言说之境。正如其所说：当安住于法身时，安住于无分别平等之本体。即于当下念头流动的时刻，从未曾有过能取所取之分别念，应知无分别大平等法身安住于远离戏论之自性中。若认为通过修持无分别之禅定等方式，方能逐渐显现脱离分别之法身密意，则为幼稚之见。又如《分别》中所说：如同愚童，欲以口中之气吹散积聚之云朵，若非大风吹散，云朵岂能消散？如是幼稚之瑜伽士，以无分别之对治力