Chinese
第十，开显法性道之自性是：往昔之道亦是法性菩提心，现在之道亦是法性法界。先前诸法如道之譬喻，法性即为共道之所依。如是往昔如来如往昔之道，法性无生亦复如是，后来一切道之自性也。开显是为一切之道者：如同上方一切之道，有情众生之道即是法性。如是说。此处所说此菩提心即是有情众生之共道，非理解为向上趋行之道，而是理解为安住于其自性之义，譬如此处所说“举起果之乘”，以及如来地所说“无学道”等。龙钦饶降言：于本自成佛之法性，以自续勤修有何益？以断立取舍如何能成？蕴、界与处亦然，佛刹与功德法，无别本即平等之界，六道众生四生处，本即趣入菩提道。除法界之外，无有他处之有情事业，不住于一而遍一切，以不执著之方式平等安住，于一切无有远近，恒常安住于无二之界。如是说。滴漏精要言：无地法身大圆满智慧地，无有任何趋行之殊胜普系地，无行之心性殊胜智慧道，智慧法身究竟法性地。如是说。第五，譬如此，如从虚空之月显现之影像，水中之月乃是所依之水遍布之处，皆具有水月之显现。然人们见水月安住于水之各方，并如是执持。如是，心髓菩提心乃是遍布轮涅之自性，故是如来与有情众生一切法性平等性之自性。然诸士夫见道之各方有善有恶种种不同，故法性平等性之义不得成就，而于道迷谬，如是说。先前经文言：善逝如来之坛城。
English
Tenth, showing the nature of the path of Dharmata: The path of the past is also the Dharmata Bodhicitta. The path of the present is also the Dharmata, the realm of Dharma. The previous ones are like examples of the path. That Dharmata is great as the place of the common path. Thus, the previous Buddhas are like the path of the previous ones. The Dharmata, which is unborn, is the same. It is the nature of the path of all later ones. Showing that it is the path of all: Like the path of all above, the path of all beings is Dharmata. So it is said. Here, it is said that this Bodhicitta is the common path of all sentient beings, which should not be understood as a path that goes from above to above, but should be understood as the meaning of abiding in its own nature, for example, as it is said here, "raising the vehicle of the fruit", and as it is said in the ground of the Buddha, "the path of no learning". Longchen Rabjam said: In the Dharmata of the Buddha from the beginning, what is the benefit of practicing one's own lineage? How can it be accomplished by abandoning and adopting? The aggregates, elements, and sense bases are also the Buddha-fields and the qualities of Dharma. The realm of equality from the beginning without distinction. The six kinds of beings and the four places of birth have entered the path of enlightenment from the beginning. Apart from the realm of Dharma, there is no other activity of sentient beings. It does not abide in one but pervades all. It abides equally in the manner of non-attachment. Because there is no near or far to all, it always abides in the non-dual realm. So it is said. Essence of the Drop said: The groundless Dharmakaya, the Great Perfection, the ground of wisdom. The supreme universal bond ground where nothing goes. The mind itself without going, the supreme path of wisdom. The ultimate Dharmata ground of the wisdom Dharmakaya. So it is said. Fifth, for example, like the image that appears from the moon in the sky, the moon in the water is where the water of the support pervades, and all have the appearance of the water moon. But people see the water moon abiding in each direction of the water and hold it as such. Thus, the heart essence Bodhicitta is the nature of pervading samsara and nirvana, so it is the nature of the equality of all Dharmata of Buddhas and sentient beings. But when people see the various aspects of the path as good and bad, the meaning of the equality of Dharmata is not achieved, and they are mistaken and stray on the path, so it is said. The previous text said: The mandala of the Sugata victorious ones.
Chinese
被无明迷惑所掌控，邪见增长的轮回之法，所有显现的诸法，在成佛这一点上是一致的，执着于有无二元，以好坏二元对立来看待是错误的。如是说。此处，如同从虚空中的月亮所产生的月亮影像的觉知，虽然依赖于作为所依的指头来指示，但如果认识了月亮，看指头就没有意义一样，轮回和涅槃一切的实相，法性平等性，虽然用词句和文字来表示，但如果领悟了法性的意义，不住于词句和文字的意义来解释也是一样的。如《心之续》中所说：例如孩童指示月亮一样，为众生用正确的词句和文字来指示。众生最初完全依赖于法，当法融入心中后不住于法，那么预言就和最初的佛陀一样。当法融入心中后又真实地安住于法，就像孩童的游戏一样，最终会毁灭。以及《十经》中说：法性如同虚空中的月亮，用词语指示就像用手指指示一样。佛陀和众生的平等性，就是法性大乐。对于没有显现的法性，用感官来看待并不能成就法性。如是说。第六，如上所说，对于法性平等性的意义，如果以偏颇的观点来看待是不能成就的，因此，自宗派中观派在入定时修习法性无分别的意义时，处于感受舍受的状态，没有任何痛苦的感受，这就是当下的安乐。从入定中出定后，在后得位中，见到一切法如幻如梦的自性，对苦乐自相的执着空无，这是之后的安乐，或者说是未来的安乐。这两个安乐按照顺序，前者是自证智慧的现量，后者是从入定无分别智慧之后产生的清净世间智慧。将这两个智慧视为正确的道路而接受，并且对于与它们不一致的方面，通过取舍因果来安住，这也是分别念。
English
Controlled by the delusion of ignorance, the Dharma of Samsara, where wrong views greatly increase, all phenomena that appear, are one in Buddhahood itself. To conceptualize them as existent or nonexistent, and to view them as good or bad, is a mistake. As it is said. Here, like the mind that grasps the moon, which arises from the moon in the sky, although it relies on the finger as a support to point it out, if one knows the moon, looking at the finger is meaningless. Similarly, the reality of all of Samsara and Nirvana, the equality of Dharmata, although expressed in words and letters, is similar to explaining it in a way that, having realized the meaning of Dharmata, one does not abide in words and letters. As it says in the Heart Sutra: For example, just as a child points to the moon, for sentient beings, one points with correct words and letters. Sentient beings initially rely heavily on the Dharma, but when the Dharma is absorbed into their minds and they no longer abide in the Dharma, then the prophecy is the same as the original Buddha. When the Dharma is absorbed into their minds and they truly abide in the Dharma, it is like a child's game, and it will eventually be destroyed. And as it says in the Ten Sutras: Dharmata is like the moon in the sky, pointing with words is like pointing with a finger. The equality of Buddhas and sentient beings is that Dharmata, the great bliss. For that Dharmata without appearance, looking with the senses does not accomplish Dharmata. As it is said. Sixth, as explained above, if one looks at the meaning of the equality of Dharmata with a biased view, it cannot be accomplished. Therefore, the Madhyamaka of the characteristic vehicle, during meditative equipoise, when meditating on the meaning of the non-conceptual Dharmata, remains in a state of neutral sensation, without any feeling of pain, which is the present happiness. And after rising from that, in the post-meditation state, seeing all phenomena as being of the nature of illusion and dream, the grasping of self-characteristics of happiness and suffering is empty, which is the later or future happiness. These two, in order, the former is the direct perception of self-awareness wisdom, and the latter is the pure worldly wisdom that arises from or after the non-conceptual wisdom of meditative equipoise. Taking these two wisdoms as the correct path and accepting them, and abandoning the aspects that are inconsistent with them, abiding in the cause and effect of acceptance and rejection, that is also conceptual thought.
Chinese
因为没有超出本来的自性，所以是大圆满道的歧途，因此也不应依赖它。如是说。正如那里面所说：指示不确定的智慧是，现在安乐观看眼前的智慧，未来安乐希求身后的智慧，显现现量诸法的智慧，以及身后产生的智慧数量众多，这也是智慧种类的过失，所以不要依赖自生智慧。如是说。第七是，无论因果，凡是已经完全受用的就是过去时，因已受用而果未受用的就是现在时，因缘聚合而未受用的就是未来时，这样显现为三时，只是众生分别念的安立，实际上安住于四时平等大性之中，没有三时的差别。为什么呢？因为显现为因果的一切法，除了心髓菩提心的自性之外别无他物，所以是法性一味的自性。这样的法性菩提心，在过去时中没有止息，在未来时中也没有产生，而是从原始以来就不是造作的，安住于自生智慧之中，诸佛也如是照见三时平等一味的自性。因此，对于显现为三时的一切法，法性非造作自生大智慧，以法身遍及从有情到佛陀的一切，没有先后和好坏的差别，安住于无别一味的体性之中，因此，本来就具有五大功德、三大功德、一大功德的大圆满的处所，自生大智慧，本来就远离改造、取舍，安住于无漏大乐的自性之中。如是《十法经》中说：确定时间没有差别，过去现在未来是三时，善逝智慧心中一味明，有情串习积聚故成三，一味无先后本来而生，法身遍三时之故，伟大，法性伟大，智慧是，无为大乐自性住，因此确定时间无差别。
English
Because it does not go beyond its own nature, it is a wrong path of Dzogchen, so one should not rely on it either. Thus it is said. As it says in that very text: To point out uncertain wisdom is: In the present, look at the wisdom of happiness in front. In the future, desire the wisdom of happiness from behind. The wisdom of manifest, directly perceived phenomena, and the wisdom that arises from behind, are numerous. That is also a fault of the kinds of wisdom. Therefore, do not rely on self-born wisdom. Thus it is said. The seventh is: Whatever cause and effect has been fully experienced is the past time. The cause is used, but the effect is not used, is the present time. The cause and conditions are gathered, but not used, is the future time. Thus, the appearance of the three times is merely established by the thoughts of sentient beings. In reality, it abides in the nature of the great equality of the four times. There is no difference between the three times. Why? Because all phenomena that appear as cause and effect are none other than the nature of the essence, Bodhicitta. Therefore, it is the nature of one Dharmata. Such a Dharmata, Bodhicitta, has not ceased in the past time, nor does it arise in the future time. From the beginning, it is uncompounded and abides as self-born wisdom. The Buddhas also see the nature of the equality of the three times as one. Therefore, for all phenomena that appear as the three times, the uncompounded Dharmata, the great self-born wisdom, the Rigpa Dharmakaya, pervades all from sentient beings to Buddhas without distinction of before and after, good and bad. Because it abides in the nature of indivisible oneness, the state of Dzogchen, which is inherently endowed with the five great qualities, the three great qualities, and the one great quality, the great self-born wisdom, is inherently free from fabrication, acceptance, and rejection, and abides in the nature of uncontaminated great bliss. Thus, in the Ten Sutras it says: It is certain that there is no difference in time. The past, present, and future are the three times. The Sugata's wisdom is clearly one in the heart. Sentient beings accumulate habits, therefore they exist in three. As one, it arises from the beginning without before or after. Because the Dharmakaya pervades the three times as one, it is great. The greatness is Dharmata, great wisdom is, uncreated great bliss abides as nature. Therefore, it is certain that there is no difference in time.
Chinese
如是说。第八是，如是无有三时之差别，于显现三有世间之此地，有情以善恶业之结合力，显现高低各异之六道处所，然此亦唯名而已，实则毫无成立。譬如，凭借药物、咒语等之力，本无而幻化出马、牛等种种不同之戏法。因此，于此世间，若具足圆满福德，获得转轮圣王之位，拥有统治四大部洲之大权，亦不过是调伏四大部洲之无常幻象，并安立于十善法之修行处而已。若对此有所希求，则如希求幻化之受用，乃是世间迷惑之念。如彼经云：三有世间业之结合，亦显现为无实义之幻象，非真实，唯是言词之显现。于此世间，以福德之积聚，虽得转动轮回之轮之位，亦是如幻如化的修行处。如是说。第九是，此处，因菩提之精要无有先后之别，故而将希望寄托于果位，亦被视为大圆满之歧途。如何呢？如对三十七菩提分法、十度等进行修持，次第经历诸地道，期望于三大阿僧祇劫等获得果位，此等执着于时间之下乘行者，于彼时亦不会生出果实。为何呢？因彼等未离希求，既有发愿、修道之精勤，故而只要未离希求之贪执，以及取舍因果之勤作，则终不可得果。譬如，薄伽梵为所化众生宣说诸法皆为空性之自性时，若所化众生执着于有空性之事物而寻觅，则终不可得。如彼经云：行持种种，观待无有时