English
Of that kind, likewise, non-existence is also not a kind. When viewed with the eye of wisdom, the clinging to delusion turns back, and wisdom clearly abides. After that, look in all eight directions. If you examine it again and again, it will change as before. Then look up and down in ten directions. Investigate whether this edge exists or not. When it has become a good investigation, a realization that is neither existent nor nonexistent will manifestly arise. Thus, if you are free from the extremes of existence and non-existence, if you think, "What is this center like?" The center is also free from the terms of being and not being. Or else, such a realization, the thought of being separated from the center and not being separated from the center, that itself is the realm of Dharma. Since self-arisen, self-illuminating wisdom and the realm of Dharma are inseparable, spontaneously accomplished wisdom manifests. Because the light of the directions gathers in it, the four directions, the boundaries, and the upper and lower parts are formed. Or, in the mind's consciousness, like a palace mandala spontaneously accomplished, the endless world realm is spontaneously accomplished in the state of awareness. Awareness itself is also the realm of Dharma, in which there is no attachment to the center of the edge. The liberation of the three times is equal, the time of the beginning and the time of the end, the time of the present appearance and the three, are completely fulfilled in the state of awareness. Although the past has ceased, it is still manifest, and the future, unborn, is also manifest. Because it is clear whether things exist or not, all the phenomena that appear now are the mandala of unreal awareness, and since awareness itself is inseparable from the realm, everything is the nature of the great Dharmakaya. The three times are one, there is no difference. There is no before, no after, it arises from the beginning. Because it is covered by the Dharmakaya, it is one, and because it is great, it abides in the nature of greatness. Again, the one who realizes the three times and no time, as it is said. Liberation without distinction between beginning and end, at the time of no beginning, since ignorance and wisdom are inseparable, the consciousness of mistaken discrimination arises. Like the appearance of a momentary dream for a long time, a year or a kalpa, awareness, with the consciousness of delusion, from the beginning to the end, abides in the cause of delusion. That consciousness that maintains the beginning and the end is awareness itself, and that is also the realm. The inseparable, equal Dharmakaya. The terms and names of past, future, and present do not abide, they are discriminated without birth or death, and this itself is combined into the great three times.
Chinese
当空性成为所依之时， 前世的处所和后世的处所， 死亡、转移、出生所有的一切， 如同刹那间先后忆起。 清晰显现，在无数劫之前如何存在， 如同过去和现在的一切。 现在短暂的时间里， 瑜伽士如实忆念刹那的业， 也无遗地了知三时之法， 生起通达之现量。 了悟起始和终结之解脱是， 世界最初的起始， 不能确定存在，也不能确定不存在， 只知片面不会带来安乐。 如此反复思索之时， 错乱自解，生起智慧。 同样地，当考察终结之时， 存在与否无法确定，如前一样。 因为起始和终结都无法确定， 所以现在也不确定，与先前相同。 如此反复考察， 错乱融入于意的意识中。 那融入于觉性的习气中， 觉性与法界无别， 诸法平等任运成就。 最初从何处而来， 终结往何处而去，现在呢？ 处于何处？是觉性的相续， 觉性是心的自性， 心性与法界无别。 或者说，这样的解脱， 长和短的差别， 由依赖而成立， 依赖于错乱的觉性， 觉性与法界无别。 如果认为长短不成立， 不成立的执着在前， 就是不分别的执着之结。 瑜伽士，伟大的瑜伽士， 不要安住于此。 将劫缩短为刹那， 将刹那延长为劫， 时间的解脱生于串习。 或者说，这样的解脱， 显现世间如此显现的法， 被错乱地划分为物质和觉性。 当有智慧的大师考察时， 物质是觉性的自性， 觉性与法界无别， 生起无有差别的证悟。 或者说，这样的解脱， 物质和觉性， 显现为两种差别的法， 被认为是物质，被认为是觉性， 二者都生于错乱的心。 心性是本智的自性， 反复考察而证悟之时， 干地变水，沙变黄金， 能转变显现的本智生起。 或者说，这样的解脱， 自和他二者的
English
When emptiness itself becomes the support, The former abode and the latter abode, Death, transference, birth, all of them, Like remembering the before and after in an instant. Clearly manifest, how it was before countless eons, Like all of the past and present. In the short duration of the present, Like a yogi remembering the karma of an instant, He also knows the dharmas of the three times without diminishing, The direct perception of omniscience arises. The liberation of realizing the beginning and the end is, The very beginning of the world's beginning, Cannot be asserted to exist, nor can it be asserted not to exist, Knowing only one aspect does not bring happiness. When repeatedly contemplating in this way, Confusion reverses itself, knowledge arises. Similarly, when examining the end, Existence or non-existence cannot be determined, as before. Because the beginning and the end are not established, So the present is also uncertain, the same as before. When repeatedly examining in this way, Confusion merges into the mind's consciousness. That merges into the habit of awareness, Awareness is inseparable from the expanse, All dharmas are spontaneously accomplished in equality. From where does the beginning come, Where does the end go, and where is the present? Where does it abide? It is the continuum of awareness, Awareness is the nature of mind, The nature of mind is inseparable from the expanse. Or else, such liberation as this, The difference between long and short, Is established by dependence, Dependent on the confused awareness, Awareness is inseparable from the expanse. If you think that long and short are not established, If the clinging to non-establishment is present, It is the knot of non-conceptual clinging. Yogi, great yogi, Do not abide in that. Shortening an eon into an instant, Lengthening an instant into an eon, The liberation of time arises from habituation. Or else, such liberation as this, The phenomena that appear in this world, Are mistakenly divided into matter and awareness. When a wise great master examines, Matter is the nature of awareness, Awareness is inseparable from the expanse, The realization of non-difference arises. Or else, such liberation as this, Matter and awareness, The phenomena that appear as two differences, Are considered as matter, are considered as awareness, Both arise from the confused mind. The nature of mind is the nature of primordial wisdom, When repeatedly examining and realizing, Dry land becomes water, sand becomes gold, The primordial wisdom that can transform appearances arises. Or else, such liberation as this, The self and the other,
Chinese
所有显现，在考察错觉的觉性中，觉性与法界无别，彼即显明为大*法身*。或者说解脱是这样的，此外在我的觉性中，我也是在我自己的觉性中显明。自知平等的觉性，显明为六道众生本身。六道觉性的差别，犹如水的波纹各不相同，但如大海般归于一体。觉性与法界无别之故，一切都显明为大*法身*。或者说解脱是这样的，所谓“我”和所谓“他”，两者皆从我的觉知中产生，彼即是法界之自性，我与他无别平等显明。当这些成为定解之时，如我之觉知的忆念，便生起知晓他人心识的现量。或者说解脱是这样的，显现为境与心的诸法，心即是境之显现，境即是心，与未生之法界无别，自性显明为大*法身*。或者说解脱是这样的，身体本身是觉性的差别，身体也显现为觉性的差别，二者与觉性无别，彼即融入自明显耀的*法身*。当如此开示之时，在身体上显示各种差别，无形之物与大种等，如身体般给予表示而变动。无身之身，即是身的殊胜，身的究竟即是证悟者。如是说。或者说解脱是这样的，轮回的方式，生老病死，以及以对境所考察的一切法，心即是错觉的体性，错觉即是觉性的自性，觉性与法界无别。涅槃的自性也是，从知晓错觉本身是错觉而来，错觉即觉知，觉知即法界。彼即是稳固的涅槃。如是轮回与涅槃，瑜伽与觉性无别，觉性与法界无别之故，贤者以智慧现量，轮回与涅槃二者皆是假立，远离言诠，一切皆是无别平等的*身*。当如此具足定解之时，无边无际的*刹土*，如在掌中般显现。此即称为智慧眼。轮回与涅槃，并非各自存在，了知轮回的自性，即称之为涅槃。如是说。或者说解
English
All appearances, in the awareness that examines illusion, awareness is inseparable from the dharmadhatu, and that itself is clear as the great Dharmakaya. Or liberation is like this, furthermore in my awareness, I am also clear in my own awareness. That self-knowing, equal awareness, is clear as the six realms of sentient beings themselves. The distinctions of the awareness of the six realms, although the ripples of water are different, are like the great ocean, one. Because awareness is inseparable from the dharmadhatu, everything is clear as the great Dharmakaya. Or liberation is like this, what is called "I" and what is called "other," both arise from my awareness, that itself is the nature of the dharmadhatu, I and other are clear as inseparable and equal. When these become conviction, like the memory of my awareness, the direct perception of knowing others' minds arises. Or liberation is like this, all phenomena that appear as objects and mind, mind itself is the appearance of objects, objects themselves are mind, inseparable from the unborn dharmadhatu, the nature is clear as the great Dharmakaya. Or liberation is like this, the body itself is a distinction of awareness, the body also appears as a distinction of awareness, the two are inseparable from awareness, that itself dissolves into the self-luminous Dharmakaya. When it is taught in this way, various distinctions are shown in the body, invisible things and the great elements, like the body, are given signs and move. The body without a body is the supreme of bodies, the ultimate of the body is the realized one. Thus it is said. Or liberation is like this, the way of samsara, birth, old age, sickness, and death, and all phenomena examined by objects, mind itself is the nature of illusion, illusion itself is the nature of awareness, awareness is inseparable from the dharmadhatu. The nature of nirvana is also, from knowing illusion itself as illusion, illusion is awareness, awareness is the dharmadhatu. That itself is the stable nirvana. Thus samsara and nirvana, yoga is inseparable from awareness, because awareness is inseparable from the dharmadhatu, the wise with wisdom directly, samsara and nirvana are both imputed, free from words, everything is the inseparable, equal Kaya. When one has such conviction, all the limitless realms, appear like in the palm of one's hand. That is called the wisdom eye. Samsara and nirvana, are not separate, knowing the nature of samsara, that is called nirvana. Thus it is said. Or liber
Chinese
就像这样。 众生和佛陀， 在这二取分别的法中， 本体自性无有差别， 法界与觉性无有差别， 显现即是法身。 因此称之为佛陀。 本体与法界无有差别， 但因无明错乱的觉性， 于无实中执著为实有， 三业五毒等等， 因执著觉性而执为我， 因此安立众生的名称。 任何也未曾异于法界， 法界与觉性无有差别故， 一切皆汇集于大圆满法身。 或者解脱就像这样， 称为善逝，所化之， 显现为导师是色身， 有情、善逝显现为所化。 慈悲的对境和慈悲者， 无论清净与不清净， 觉性本身无有差别之故， 觉性与法界无有差别。 如是安住稳固之时， 十方四时的所有刹土中， 诸佛是我之化身， 我亦如诸佛之化身般， 生起无有分别之证悟。 佛与众生无有差别， 何须以道来改造？ 又，佛与非佛的， 众生心之体性为何？如是说。 或者解脱就像这样， 于何处善加观察之法， 四大和三界， 五欲和五毒， 白色等六种， 以及长短等八种， 三种姓的差别， 以及六道众生等， 八识和三种感受， 六境三时之分别， 转变为六和三十六。 五种分别念， 以及五十一心所， 五蕴色身等， 轮回涅槃所称之法， 如前反复观察时， 一切皆是心的觉性， 觉性是法界的自性， 生起无杂圆满之见。 一切离边任运成就， 圆满解脱之差别。 十八种相等等， 各种障碍也由此而生。 清净与不清净之分别， 一切皆圆满于法界时， 生起任运成就之觉性。 经中也如是说， 瑜伽士安住于虚空鸟道， 未