English
Thus it was said. The eighth is: Just as there is no distinction of the three times, so too, in this place where the three realms of existence appear, beings, by the power of the combination of good and bad actions, appear in various high and low states of the six realms. However, this is only a name, and in reality, nothing is established. For example, by the power of substances, mantras, and so on, illusory displays of horses, cattle, and so on, appear in many different ways, even though they do not exist. Therefore, in this world, even if one possesses abundant merit and attains the position of a universal monarch, wielding great power over the four continents, it is merely a place for taming the impermanent illusions of the four continents and establishing them in the ten virtues. To hope for that is like hoping for illusory enjoyment, which is a deluded mind of the world. As it says in that very text: "The combination of actions in the three realms of existence also appears as an illusion without true meaning. It is not real, but merely an appearance of words. In this world, by the accumulation of merit, even if one attains the position of turning the wheel of cyclic existence, it is a place of practice that is like an impermanent illusion." Thus it is said. The ninth is: Here, since the essence of enlightenment has no distinction of before and after, placing hope in the time of the result is also shown to be a mistaken path of Dzogchen. How so? For example, those lower vehicle practitioners who rely on time, hoping to attain the result in three countless eons, etc., by practicing the thirty-seven factors of enlightenment, the ten perfections, etc., and progressing through the stages and paths in sequence, will not attain the result at that time. Why? Because they are not free from hope and aspiration, and they engage in diligent effort in making aspirations and practicing the path. Therefore, as long as they are not free from the attachment of hope and the effort of accepting and rejecting cause and effect, they will not attain the result. For example, when the Bhagavan taught beings that all phenomena are characterized by emptiness, if those beings grasped at emptiness as if it were a thing and sought it, they would not find it. As it says in that very text: "Practicing various things, looking to a time that is not there."
Chinese
哦。在业力成熟之时不会显现，如果带着贪执不断祈愿，那将毫无结果，被说成是空。如是。第五，光明法界的心性，是无有善恶遍一切处的法界诀窍，共有四种：如虚空般的心，没有被因果取舍之法所染污的法界诀窍；显现轮回涅槃一切诸法，仅仅是心识的显现，实际上从未存在过的法界诀窍；显现为各种名相的一切诸法，实际上连名字也不成立的法界诀窍；远离身语意勤作，通达三身如是之义，以普贤王如来无有变迁的印契来指示的法界诀窍。第一种是：如彼经所说：“根本唯一之义者，乃是菩提心之自性，是诸法之根本，是一切之精华。”如是，显现为轮回涅槃的一切诸法，都是自明觉性菩提心一味的游舞。除此之外别无他物，而菩提心既非一亦非多等数字，亦非有无显空等相状所能诠释或证悟，完全没有任何可以诠释或证悟之物。具有如是见解的瑜伽士们，譬如精通天空飞行之道的鸟儿，又如雄鹰在空中翱翔时无惧悬崖峭壁一般，安住在远离戏论、无生如虚空般的境界中，远离希冀与恐惧，以及轮回悬崖峭壁的畏惧。以无为任运大解脱之见解的巨浪，将有寂的悬崖峭壁斩断。即便如此，心性自生之智慧，其自性如虚空般，非由因而生，亦非由缘而起，因此，心髓菩提心，自生无为之智慧，超越了一切分别念的对境。因此，对于它，安立为有，或者诽谤为无，都不可能存在，因为根本不存在。因此，为了诠释它，无论如何宣说有无、显空双运、离戏等，都无法对实相的自性有所指
English
O. It will not appear when the time of karma matures; if one makes aspirations with attachment, it will be fruitless and said to be empty. Thus it is. Fifth, the mind-essence of the clear light realm, the realm of reality that is all-pervasive and without good or bad, has four key points: The realm of reality key point where the mind is like the sky, not stained by the laws of cause and effect, acceptance and rejection; the realm of reality key point where all phenomena of appearance and existence, samsara and nirvana, are merely constructs of the mind, and have never existed in suchness; the realm of reality key point where all phenomena that appear in various terms, in reality, do not even establish a name; the realm of reality key point where the three doors are free from effort and accomplishment, and having gone to the understanding of the three bodies as they are, it is shown as the seal of the command of the unchanging Samantabhadra. The first is: As it says in that very text: "The meaning of the single root is the nature of the mind of enlightenment. It is the root of all phenomena. It is the essence of all that is gathered." Thus, all phenomena that appear as samsara and nirvana are manifestations of the play of the single self-aware bodhicitta. There is nothing other than that, and the bodhicitta cannot be shown or realized by any number such as one or many, or by any aspect such as existence or non-existence, appearance or emptiness; there is absolutely nothing to be shown or realized. Yogis who possess such a view, like birds skilled in the path of the sky, or like the Garuda soaring in the sky without fear of cliffs, abide in the expanse of unborn, like the sky, free from elaboration, without hope or fear, and without the fear of the cliffs of samsara. The great wave of the view of effortless, primordial liberation cuts through the cliffs of existence and peace. Even so, the essence of the self-arisen wisdom of mind itself is like the element of space, not arising from causes and not born from conditions. Therefore, the heart essence, the self-arisen, unconditioned wisdom of bodhicitta, is beyond all objects of conceptual thought. Therefore, there is no way that all phenomena of imputing existence or denigrating non-existence can exist, because they do not exist at all. Therefore, in order to represent it, no matter how one speaks of existence and non-existence, the union of appearance and emptiness, freedom from elaboration, etc., nothing can be pointed out in the nature of reality itself.
Chinese
因此，他们说，如此宣说的经文也仅仅是虚构的。在那里面说：一切法的根本是这样的：法性与心性被显示为一，数量和种类无法完全数清。未作修饰而证悟的瑜伽士，就像鸟儿精通虚空之路一样，应安住于无分别的虚空之中。无因不生，无缘不生。对存在作肯定，对不存在作否定，对存在与不存在作肯定与否定，这又在哪里呢？这样说了。如是，具德龙树也说：所有对境皆寂灭，戏论亦寂灭，佛陀于何处，未对任何人宣说任何法。这样说了。第二，如是，轮回与涅槃的一切法，除了精华菩提心之自性外别无他物，因此，外器世界与内情众生显现的二者，在外性与内之自性中皆无成立，而于法性甚深之一境中，本初即无生而安住。若欲证悟如是之法性，则彼连微细分亦无成立，因其本初即离一切戏论，故亦无所证悟之境。那么，显现为有之轮回之法，是如何显现的呢？彼于意义上连名字亦无成立，乃无谬误之本来清净大自在任运普贤王如来之自性，然对于不具如是决定之智慧者，如王子流浪为乞丐一般，不识自面，由颠倒执着的势力而仅为显现，如眼疾者见毛发之幻觉一般。《龙钦饶降》中说：超离世间与世间差别之，种种名相施设的一切，因未识自性为一故，以数量述说则失其意义，以名字施设则生起分别念，以对境执取则生起贪执，由贪执之果增长故，显现为蕴、界、处，以及处所、时间、方位，颜色、形状等等。于平等之法界中一无所有。如是说。因此，执着并分别显现、有、轮回、涅槃之人，乃是于觉性自住之甚深禅定，法性平等性之义
English
Therefore, they say that the scriptures that speak in this way are merely fabrications. It says in that very text: 'The root of all dharmas is like this: When the nature of reality and the nature of mind are shown to be one, their number and aspects cannot be fully counted. The yogi who realizes without artifice, like a bird skilled in the path of the sky, should abide in the non-conceptual sky. Without cause, nothing arises; without conditions, nothing is born. Where are the affirmations of existence, the negations of non-existence, and the imputations of existence and non-existence?' Thus it is said. In this way, the glorious Nagarjuna also said: 'All objects of focus are completely pacified, and all elaborations are completely pacified. The Buddha has not taught any dharma to anyone, anywhere.' Thus it is said. Secondly, in this way, all the dharmas of samsara and nirvana are none other than the essence, the nature of bodhicitta. Therefore, both the outer container world and the inner sentient beings, which appear, are not established as outer or inner in their own nature, but abide primordially without birth in the expanse of the profound dharmata. If one thinks that such a dharmata should be realized, then even the smallest part of it is not established, because it is primordially free from all elaborations, and therefore there is no object to be realized. Then, how do these phenomena that appear as the dharmas of samsara appear? They are not even established in name in reality, but are the nature of the unerring, primordially pure, great, self-arisen Samantabhadra. However, for those who do not possess such decisive wisdom, it is like a prince wandering as a beggar, not knowing his own face, and appearing only through the power of wrong understanding, like the appearance of hairs to someone with an eye disease. In the 《Longchen Rabjam》 it says: 'All the various names given to what is beyond the world and different from the world, because the nature is not known as one, speaking in numbers diminishes the meaning. Giving names gives rise to conceptual thoughts. Grasping as an object gives rise to attachment. From the growth of the fruit of attachment, the aggregates, elements, and sense bases appear, as well as places, times, directions, colors, shapes, and so on. In the realm of equality, there is nothing.' Thus it is said. Therefore, the person who clings to and conceptualizes appearance, existence, samsara, and nirvana is the profound samadhi of the self-abiding awareness, the meaning of the equality of dharmata.
Chinese
并且远离垢染。关于此义，在《十部经》中所述的《分别经》的意义解释中说道：正如所说，内外器情显现之故，胜义无生故，外与内，未生深奥彼之分，非为所缘境，无所证境。轮回内外此乃仅是名，非是胜义，显现为颠倒之力。因此内外分别之禅定，无有分，无有可证之境，远离平等。如是说。三者是，如是显现为轮回之法之时，实际上未成立，安住于法性离戏论之自性中。彼法性自生智慧，以名言词句所说之外境和内境等，总而言之，于显有轮回涅槃之法中，无有任何可数者。如是不可数之自性，法性无漏之蕴，譬如任何处皆不可数之虚空界般安住。三时所摄之外内轮回涅槃一切法，与此法性本来自性无别，远离行境而安住。三时之中永不分离，故以能诠之词句所立之名，于世俗名言中亦无有，如是说。彼经中云：禅定离戏论之法性，无有外与内之名言可数。此法性不可数之蕴，如虚空不可数之界般安住。过去现在未来三时中，如虚空般与此不分离故，外是此，内是此，如是世俗名仅是确定之分别亦无有。如是说。此以上之十四颂说明了普贤王如来之明点。彼乃是上述所说之三明点之自性，法界清净之自性，以何者所知之智慧即是智慧之明点。如是之智慧，于一切时和方式中，以清净唯一之自性，远离一切偏袒而安住，故断除有无、是与非等一切增益之戏论。安住于无戏论唯一明点中，故是普贤王如来之明点，或心性大乐之界。
English
and is free from defilements. Regarding this meaning, it is said in the meaning explanation of the Sutra of Distinctions from the Ten Sutras: As it is said, because both outer and inner vessels and contents appear, because ultimate truth is unborn, outer and inner, the part of that unborn profound is not an object of focus, there is no object to realize. This outer and inner existence is just a name, it is not ultimate truth, it appears as the power of inversion. Therefore, the samadhi of outer and inner discrimination has no part, no object to realize, and is free from equality. Thus it is said. The third is, even at the time when it appears as the Dharma of Samsara, it is not established in reality, but abides in the nature of Dharma, free from elaboration. That Dharma-nature, self-arisen wisdom, is expressed by words and terms such as outer and inner realms, and in short, there is nothing that can be counted as the Dharma of existence, Samsara, and Nirvana. Such an uncountable nature, the Dharma-nature, the undefiled aggregate, abides like the realm of space, which cannot be counted anywhere. All the outer and inner Dharmas of Samsara and Nirvana, gathered by the three times, are inherently inseparable from this Dharma-nature, abiding free from the realm of activity. Because it is inseparable in all three times, the name given to the expressive words is said to be non-existent even in conventional terms. From that very place: In the Dharma-nature of samadhi, free from elaboration, there are no terms of outer and inner to be counted. This uncountable aggregate of Dharma-nature abides like the uncountable realm of space. In the three times of past, present, and future, like space, it is inseparable from this, so there is no definite distinction that the outer is this, the inner is this, and the conventional name is just a distinction. Thus it is said. The fourteen shlokas up to this point are said to show the bindu of Kuntuzangpo. That is the nature of the three bindus mentioned above, the nature of the pure Dharmadhatu, and the wisdom that knows it is called the bindu of wisdom. Such wisdom, in all times and ways, abides with the nature of pure oneness, free from all partiality, thus cutting off all elaborations of imputation such as existence and non-existence, being and non-being. Because it abides in the non-elaborate, unique bindu, it is the bindu of Kuntuzangpo, or the space of the great bliss of mind itself.