English
There are four ways of abiding: the way of abiding of the spontaneously pure essence of non-duality, the mind of enlightenment; the way of abiding of the wisdom dharmakaya, free from the duality of grasping and being grasped; the way of abiding of the sambhogakaya, in which appearances of objects and mind are unceasing; and the way of abiding of the nirmanakaya, in which awareness and skills arise and are liberated in various ways. The first is: The wisdom dharmakaya, the self-arisen awareness, the Primordial Buddha, the King of All, is the very ground, the essence, free from change. When awareness abides as the mind of enlightenment, all phenomena of samsara and nirvana become the source of all things, and thus it abides as the heart of all. As it says: When it abides as the mind of enlightenment, all phenomena that appear are able to bring forth what is invisible, and therefore it abides as the heart of all phenomena. The person who realizes such an unadulterated essence, the state of the mind of enlightenment, is no different in essence from the teacher, the Primordial Buddha, the King of All. The King of All is the unchanging nature of reality from the very beginning, the uncompounded essence. Therefore, the yogi who is no different in essence from that also abides in the state of unchanging great bliss, without the changes of birth and death. This is what is being taught. The second is: When the mind of enlightenment, the Primordial Buddha, abides as the unborn, self-arisen essence, the non-conceptual dharmakaya, it is naturally free from the elaborations of grasping and fixation, and abides beyond intellect, thought, and expression. As it says: When it abides as the dharmakaya, it abides in the essence of non-conceptual equality. That is, even in the present moment when thoughts are flowing, there has never been a moment when there was grasping and fixation. One should know that the great non-conceptual equality, the dharmakaya, abides in the nature of being free from elaboration. To think that the meaning of the dharmakaya, which is free from conceptuality, will gradually become manifest through meditating on non-conceptual samadhi, etc., is said to be the mind of a child. Furthermore, in the Distinctions it says: How could a child, wishing to disperse a mass of gathered clouds with the breath of his mouth, ever succeed? Unless the great wind of the elements scatters them, how could they ever be dispersed? Likewise, the childish mind of a yogi, thinking to disperse the cloud-like grasping and fixation with the antidote of non-conceptuality,
Chinese
想要（获得解脱）。如果觉悟的智慧没有生起，那么非概念的对治是永远无法平息的。如是说。 这样，能取所取的分别念戏论全部断绝，变得如同虚空一般，没有任何作为突发性现象成立的法，因此安住于不变大乐自生无为的自性之中。 第三是，菩提心本身的体性，明亮的光芒不间断，显现为报身而安住时，从明觉的妙力中自然生起的六聚，一切境的显现不间断，五种欲妙不舍弃而作为庄严显现，具有受用，因此所有想要的都从菩提心的妙力中自然显现，无需勤作修持，本来就具足圆满而安住。 如前所说： “安住于报身时，受用各种法，不舍弃智慧作为庄严而安住。” 第四是，从那之中，慈悲的妙力显现为随所应化的化身而安住时，对于天等六道众生的所化，以何种方法调伏的时机成熟时，对于任何所化，从殊胜的化身到各种化身之间，以何种和如何的形象显示而必须调伏，就化现为那样的身相，那些所化以何种方法必须调伏的，具足事业圆满而安住。 如彼经所说： “安住于化身时，于何者应以何调伏，即化现为彼，意乐圆满而安住。” 如是。 第三，总结要义分为二：一切如其本然，从初始就任运成就而安住，因此不需要勤作修持和改造修饰；如果做了，就会适得其反，永远无法成就。 第一是，如是三身无离无合的自生明觉智慧，心性普作王，于三时中不变而安住，并且轮涅的一切法，一切都以法性菩提心的印玺印定，因此一切法皆是本空，远离戏论，安住于虚空的体性之中。 那么虚空是怎样的呢？ 就像全知上师所说： “如果连名相譬喻也没有，名相譬喻的意义
English
wants (to be liberated). If the wisdom of awareness does not arise, then the antidote of non-conceptuality will never be pacified. Thus it is said. Thus, all the elaborations of grasping and fixation are completely severed, becoming like the sky, and since there is nothing that is established as an impermanent, adventitious phenomenon, it abides in the nature of unchanging great bliss, self-arisen, and unconditioned. The third is: The very essence of the mind of enlightenment, the unobstructed self-radiance of clarity, manifestly appears as the enjoyment body, and just by abiding, the six aggregates that naturally arise from the power of awareness, all appearances of objects are uninterrupted, the five desirable qualities are not abandoned but appear as ornaments, and since it possesses enjoyment, all that is desired naturally arises from the playful power of the mind of enlightenment, and it abides in a state of being spontaneously perfect from the very beginning, without effort or accomplishment. As it was said before: "Just by abiding as the enjoyment body, enjoying various dharmas, the unabandoned wisdom abides as an ornament." The fourth is: From that, the playful power of compassion manifests as the emanation body that appears to whomever is to be tamed, and just by abiding, when the time comes to tame the beings to be tamed of the six realms, such as gods, whatever form, from the supreme emanation to the various emanations, is shown to whomever is to be tamed, and in whatever way it is necessary to tame them, it emanates into that kind of form, and those to be tamed abide with the complete fulfillment of the activity of whatever method is necessary to tame them. As it says in that very text: "Just by abiding as the emanation body, to whomever whatever is to be tamed, it emanates there, and abides with the complete fulfillment of intention." Thus it is. The third, summarizing the meaning, has two parts: everything is as it is, spontaneously accomplished from the beginning, so there is no need for effort, accomplishment, or artificial modification; and if one does, it will be counterproductive and never accomplished. The first is: Thus, the self-arisen awareness wisdom, the mind itself, the all-creating king, inseparable from the three bodies, abides unchanging in the three times, and all the dharmas of samsara and nirvana are sealed with the seal of the dharmata, the mind of enlightenment, so all dharmas are primordially empty, free from elaboration, and abide in the nature of space. So what is that space like? As the omniscient lama said: "If there is not even a name or example, the meaning of the name or example
Chinese
如云：‘于彼思与言说皆不生。’如是，虚空之体性亦离言思说，安住于法性如是性中。三身之体性亦如是安住于如是性中，以诸法皆安住于如是性中之故，所有显现之诸法，皆安住于法性如是之中，于彼无有丝毫生起。是为第一。 第二，如是，对于超越改造、取舍之义，所有欲求寻觅与修持者，皆将被勤作之病所缠。过去之时，以勤作修持而行道者，无有一人到达原始之地。如是，本已现前成佛者，亦无有胜过彼者，以先前勤作修持而获得殊胜果者。如是，以修持与寻觅，先前无有一人成就，是故，诸法皆安住于本然如是之中，以勤作修持亦不会转变。如是说。 章节名：普贤行愿王心性休息大车疏之无作任运不变手印教言品第四之释。 第五义：诸法之法性，即昆吉自心显现，显现之时即是远离戏论边之如是性，开显任显现品第二十五，分二：教示与解释。第一，如是，开显无有三身迁变，安住于法性虚空般自性中，无有可改造之处，彼后，普贤行愿王心性休息大车疏，对于三界一切有情，虽是开显自心本来自生之智慧之体性，然因未如是了知而迷惑，故显现自心为开显而教示之方式，如是宣说。第二分三：开显五大显现之时，彼之体性平等性无分别之自性于自心上显现，劝请认识彼；广说彼之自性；如是串习平等性离能所取之义至究竟，劝请将显现为自他轮涅之法性解脱。第一，以‘奇’字呼唤三界一切有情，如是心
English
As it is said, 'In that, thought and speech do not arise.' Likewise, the nature of space is also free from speech, thought, and expression, and abides in the suchness of Dharma-nature. The nature of the three bodies also abides in suchness, and because all dharmas abide in suchness, all phenomena that appear abide in the suchness of Dharma-nature, and there is not even a particle of birth in it. This is the first. Secondly, in this way, all those who desire to seek and practice the meaning that transcends modification, acceptance, and rejection will be seized by the disease of effort. In the past, there was not a single person who reached the primordial ground by traversing the path through effort and practice. Likewise, there is no one who has already attained a special result by making prior efforts and practices that are superior to the already enlightened one. Thus, since no one has ever been accomplished by practice and seeking, all dharmas abide in their original state, and effort and practice will not change them. So it is said. Chapter Title: Commentary on the Fourth Chapter of the Kun Byed Gyal Po, the Mind of Enlightenment, the Chapter on the Immutable Mudra of the Absence of Action. Fifth Meaning: The Dharma-nature of all dharmas, the Kun Byed, appears in one's own mind, and at the time of appearance, it is the suchness that is free from the extremes of elaboration. The twenty-fifth chapter, which reveals whatever appears, has two parts: the teaching and the explanation. First, in this way, the three bodies are immutable, abiding in the nature of Dharma-nature, like space, and there is no room for modification. Then, the Kun Byed Gyal Po, the Mind of Enlightenment, although it is the nature of revealing one's own mind, the self-arisen wisdom, to all sentient beings in the three realms, because they do not understand it as such, they are confused. Therefore, the way of revealing one's own mind is revealed and taught. This is what is said. The second has three parts: when the five elements appear, the nature of equality, the non-conceptual nature, appears in one's own mind, and one is advised to recognize it; to explain its nature in detail; and to become thoroughly familiar with the meaning of equality, free from grasping and clinging, and to advise that the Dharma-nature that appears as self, other, samsara, and nirvana be liberated. First, by calling out to all sentient beings in the three realms with the word 'Kye', like this, mind
Chinese
因此，即使诸位的各自觉性菩提心，明明显示并指示是心性自身不蔽自明的导师。然而，众生于百千万劫中，未能视此自心为普作法身导师，因不识自性之故，而受用错觉空相之戏论，以及无明轮回之痛苦。因此，导师普作王我，将众生各自的觉性菩提心，显现为导师五大种之相，即显现并指示。因此，谛听此自心为导师之甚深口诀教法。并且，自心为导师或上师之相，分为三种而宣说。如今，依止闻思不颠倒，对于取舍善恶之过患功德，生起定解之信心，于正直之道精进，并依止甚深智慧与禅定，而现证究竟果位佛陀之果位，是心性为因之上师。心性自生之智慧觉性，三身之自性，从现在起即安住于导师三身之体性，是果为心之上师。五大等一切所显现之事物，皆是心性之妙力而自生，因此于菩提心之自性中，本来成佛，且以法性大平等之义，显现为自性之表诠与譬喻之方式而指示者，是自显现法之上师。宝藏中云：自心显现为上师时，彼有三种相，心性为因之上师与，果为心之上师与，自显现法之上师。心性为因之上师者，非是思维缜密、智慧断绝、具邪见者，乃是思维智慧、智慧浅薄者，于轮回与涅槃二者作观察，遂见乐与苦二者。于乐与苦二者作观察，遂忆起由善与恶二者所生。由忆念之心策发信心，由信心之心策发精进。
English
Therefore, even though each of your own awareness, the mind of enlightenment, is manifestly apparent and indicates that it is the teacher who reveals the unclouded and self-luminous nature of mind itself. However, for hundreds of thousands of eons, sentient beings have not seen this very mind of theirs as the teacher of the All-Creating Dharmakaya, and because they do not recognize their own nature, they experience the play of illusory empty forms and the suffering of samsara, which is devoid of essence. Therefore, I, the teacher, the All-Creating King, have manifested the awareness, the mind of enlightenment, of each sentient being as the teacher in the form of the five great elements, that is, I have manifested and shown it. Therefore, listen to this profound instruction of the secret teachings on how one's own mind is the teacher. Furthermore, the aspect of one's own mind being the teacher or the lama is taught in three divisions. Now, relying on undistorted hearing and contemplation, having certainty about the faults and virtues of adopting and abandoning good and evil, striving on the correct path, and relying on profound wisdom and samadhi, ultimately attaining the state of Buddhahood, is the mind itself as the lama of the cause. The self-arisen wisdom awareness of mind itself, the nature of the three kayas, abiding from this very moment in the essence of the three kayas of the teacher, is the lama of the result as mind. Since all phenomena that appear, such as the five elements, are self-arisen from the power of mind itself, therefore, being primordially enlightened in the nature of the mind of enlightenment, and indicating the meaning of the great equality of dharmata by way of the manner in which one's own nature appears as symbols and examples, is said to be the lama of self-appearing phenomena. From the Treasury: When one's own mind appears as the lama, it has three aspects: the lama of mind itself as the cause, the lama of the result as mind, and the lama of self-appearing phenomena. The lama of mind itself as the cause is not one who is deeply speculative, whose wisdom is cut off, or who has wrong views, but one who contemplates with discriminating wisdom and inferior intellect, and thus, having contemplated samsara and nirvana, sees them as happiness and suffering. Having contemplated happiness and suffering, one remembers that they arise from good and evil. The mind of remembrance inspires faith, and the mind of faith inspires diligence.