English
Observe the power of dependent arising. The scriptures also say: All forms of sentient beings, internal and external, gather in the supreme, inexhaustible, and adorned wheel. All sounds of sentient beings, internal and external, gather in the supreme, inexhaustible, and adorned wheel. All are of one taste in the realm of Dharma, gathering in the supreme, inexhaustible, and adorned wheel. Thus, body, hand gestures, and pure lands are clearly shown in the profound scriptures. The five and four revolve within, and there is nothing other than the wisdom Buddha. Thus, with wisdom, one should determine that all phenomena of samsara and nirvana gather in the mind-essence, the realm of Dharma. If all phenomena of samsara and nirvana gather in the mind, how many aspects does the mind have? It has eight: nature, essence, categories, abilities, qualities, objects, the noble ones, the way the mind appears, and the result. The nature of the mind is the ultimate truth, which is emptiness and selflessness. The essence is all phenomena of samsara and nirvana, which, although different due to accumulated karma, are inseparable in essence. The categories are mind and mental factors. Mind is the genuine, ultimate basis. Mental factors are of three types: appearances, conceptions, and habitual tendencies. Appearances are all appearances of the outer world and inner beings, such as the four great elements. Conceptions are the seven aggregates of consciousness. Accumulation is the alaya-vijnana, which combines meanings, such as virtuous and non-virtuous habitual tendencies. The abilities of the mind are the manifestation of intelligence, intellect, wisdom, clairvoyance, and all phenomena known through investigation. The qualities of the mind are that it can be transformed and accomplished. The objects of the mind are two: the object of ultimate meaning, which is unconditioned, and the object of characteristics, which is conditioned. The object of ultimate meaning, which is unconditioned, is space, the very nature of the mind itself. The object of conditioned phenomena is all conditioned conceptions, such as color and shape. The way the mind appears to the noble ones is that the unconditioned nature of the mind appears as the very nature of the noble ones, called the knowledge of suchness or the Dharmakaya. The abilities of the mind appear as wisdom, and all mental factors, the categories of the mind,
Chinese
一切都显现为自显现。例如，镜子的自性显现镜中的影像。对于有情众生来说，自性无为法是无法证悟的。对于从心中生起的三种显现加以分割，通过分别念执着，以无形的方式积累习气。而且，意识的刹那念头，前后连接各种各样的想法，成为习气的本体。由于它的力量，以缘取的意识使三界成熟为各种各样的法。总之，对于有情众生来说，心的自性不显现，仅仅是名相显现为意识的对境。对于圣者来说，由于自性显现的力量，所有名相的法都显现为自显现。这就是显现的方式。心的果有两种：假立的共同果和无分别、离边、究竟的果。其中，假立的共同果是：从因的无自性中，随心所假立而形成，随所修证而成就，随所观看而显现。经中也说：“自性不确定，随如何假立，就如何显现。”《意合经》中也说：“无有因，假立形成，修证成就，观看显现。”无分别、离边的果是：心的自性显现，三身任运成就，不尽常转法轮。一切有情众生的自性，证悟与未证悟没有差别。非因所生，不为缘所灭。不依赖于其他因缘，不显于他者，不缘于自我，这就是法的体性。证悟不能使之更明显，未证悟不能使之被遮蔽。修持不能使之成就，不修持也不会失去。在有情众生时不会断灭，在成佛时也不会产生。这是自性清净，不变异的缘故。经中也说：“虽然因突发业力而显现种种，但清净的自性在三时中都不会改变。”这就是证悟与未证悟没有差别。进入此门的瑜伽士的意念是：不能从非是转变为是，因为未证悟可以被证悟。三摩地和诀窍的差别等。
English
Everything appears as self-appearance. For example, the nature of a mirror shows the image in the mirror. The way it appears to sentient beings is that the uncompounded nature is not realized. The appearances are separated into three aspects arising from the mind, grasped by conceptualization, and habits are accumulated in an immaterial way. Furthermore, the momentary thoughts of consciousness connect various past and future thoughts, becoming the basis of habits. Due to its power, the mind focusing on objects causes the three realms to ripen into various phenomena. In short, for sentient beings, the nature of mind does not appear, but only names appear as objects of the mind. For noble beings, due to the power of the appearance of nature, all phenomena of names appear as self-appearance. This is the way things appear. The result of mind is twofold: the imputed common result and the non-conceptual, non-extreme, ultimate result. Among these, the imputed common result is that from the naturelessness of the cause, it forms as the mind imputes, accomplishes as it is practiced, and appears as it is seen. As the scripture says, "Since nature is not fixed, it appears as it is imputed." And in the Condensed Intentions, it says, "Non-existent cause, imputed formation, accomplished practice, apparent viewing." The non-conceptual, non-extreme result is the manifestation of the nature of mind, the spontaneous accomplishment of the three bodies, and the inexhaustible wheel of continuous existence. For the nature of all sentient beings, there is no difference between realization and non-realization. It is not created by cause, nor destroyed by conditions. It does not depend on other causes and conditions, does not appear to others, and is not perceived by self. This is called the essence of Dharma, which is not made clearer by realization, nor obscured by non-realization. It is not accomplished by meditation, nor lost by non-meditation. It does not cease during the time of sentient beings, nor is it born during the time of Buddhahood. It is naturally pure and unchanging. As the scripture says, "Although it appears in various ways due to sudden karma, the clear essence does not change in the three times." This is because there is no difference between realization and non-realization. The yogi's intention to enter this gate is that it cannot be transformed from non-being to being, because non-realization can be realized. The distinctions of samadhi and instructions, etc.
Chinese
等。如来如是说。 也就是这样，众生虽然安住于法界自性中，无时无处，却因业力的习气，而未能了悟心之自性、法界不随三时转变。 随逐心所生之法，包含对境与诸根，以能取与所取，视外内诸物为种种，行于五毒与三毒，虽使彼果于三界成熟，然法界亦无有他变。 如是未悟之过患，乃因显现为三界众生。 故应了悟之，其方法乃是以各别观择之智慧，观一切法之根本为心，若能观察并剖析心之自性，则将得见胜义谛。 心所生之法，即是内外一切诸物。 故无法一一周遍内外一切诸物。 总之，心之果，于心之自性、法界智慧得自在之时，因无有非由界所生之法，故一切由界所生之法，皆显现为自显方便之智慧，而得自在。 虽自显现，虽能知见，虽能成办诸事，然其体性离于对境，且以自显现之相而见。 心之共同果，虽未能了悟其自性为何，然其相状则如意识所缘般成立。 是故，此乃由因所生之果。 总之，可说是所有有漏之果，或另一种说法，可说是所有十六种显现。 对于彼等，以见解作决断，已简略归纳如上。 六道众生、外道之二边常断见，下乘之八种与十六种。 彼等不杂乱且圆满者，乃是显现任运大圆满。 任运成就之果。 大圆满修持之口诀。 实修有四：此心是证悟了吗？ 或是决断是否为修持之体性？ 以及决断是否可证悟？ 决断是否可修持？ 以及决断修持之过失是否可补救。 其中第一者是，此心是证悟。
English
etc. The Tathagata spoke thus. That is, although sentient beings abide in the nature of the Dharmadhatu, without time or form, they have not realized that the nature of the mind, the Dharmadhatu, does not change in the three times due to the habits of karma. Following the phenomena arising from the mind, including objects and faculties, viewing various external and internal objects with grasping and clinging, engaging in the five poisons and three poisons, although causing their fruits to ripen in the three realms, there is no change in the Dharmadhatu. The fault of not realizing this is because it appears as sentient beings of the three realms. Therefore, it is necessary to realize it. The method is to examine the root of all phenomena, which is the mind, with the wisdom of individual discrimination. If one examines and analyzes the nature of the mind, one will see the ultimate truth. The phenomena arising from the mind are all external and internal objects. Therefore, it is not possible to individually encompass all external and internal objects. In short, the result of the mind is that when the nature of the mind, the wisdom of the Dharmadhatu, becomes independent, since there is no phenomenon that does not arise from the realm, all phenomena arising from the realm appear as the wisdom of self-manifesting means and become independent. Although self-manifesting, although knowing and seeing, although accomplishing things, its essence is separate from objects, and it sees with the aspect of self-manifestation. The common result of the mind is that although its nature is not realized, its appearance is established as the object of consciousness. Therefore, this is the result arising from the cause. In short, it can be said to be all contaminated results, or in another way, it can be said to be all sixteen appearances. For these, the judgment by view has been briefly summarized above. The six realms of beings, the two extremes of eternalism and nihilism of non-Buddhists, the eight and sixteen lower vehicles. Those that are unmixed and complete are the spontaneously accomplished Great Perfection of appearance. The result of spontaneous accomplishment. The instructions for practicing the Great Perfection. There are four practices: Is this mind realized? Or is it deciding whether it is the nature of practice? And deciding whether it can be realized? Deciding whether it can be practiced? And deciding whether the faults of practice can be remedied? The first of these is, is this mind realized?
Chinese
确立自性之体性，断除歧途即是指以见解断定之处。经中也说：‘虚空乃是诸有之主，心性乃是诸佛之藏，法性乃是诸法之所依，此等圆满于广大周遍之界。’因此立誓心是可证悟之体性。第二，如果思考此心是否可证悟，实则可证悟。心是佛陀的体性，不包括于三时，远离一切施设处和假立，以证悟佛陀体性之智慧，即使分析和分解，也能见到心的自性。如果认为不可证悟，那么诸佛所说的教法就没有必要，众生也无法现证佛陀。如果法界的自性遍在于一切众生，因为没有任何遮蔽而无法证悟，本来就是佛陀，那么三界众生的错觉显现就不会产生，也不会有如来悲悯的对象，说法就没有必要，心所产生的习气也无法显现，一切都将成为寂灭的终结。因此，即使无所住无法安住，但了知法界和自性安住之处，以及了知与不了知的差别，为了能够识别显现为佛陀和众生，所以是可以证悟的。这是菩提心不可证悟的理由。第三，是否可以修习呢？有些人说不可修习，因为误以为法性没有对境，从不造作的状态中迷失，甚至连安住于安住的状态都做不到，将见解导向空性的方向，没有证悟心之觉性自明的自性，而变得粗野，心变得散乱，智慧变得迟钝，这是断灭论者的方向。有些人承认可以修习，因为从不可思议的观念中迷失，执着于常有的意识，因此没有证悟法的无我，执着于人我的意识。
English
Establishing the essence of self-nature, cutting off wrong paths refers to where determination is made through view. As the scripture also says: 'The sky is the lord of all elements, the mind-essence is the treasury of all Buddhas, the dharma-essence is the abode of all phenomena, these are perfected in the vast and pervasive realm.' Therefore, it is vowed that mind is the essence to be realized. Secondly, if one wonders whether this mind can be realized or not, it can be realized. Mind is the essence of the Buddha, not included in the three times, free from all bases of imputation and designations, and even if analyzed and dissected by the wisdom that realizes the essence of the Buddha, the self-nature of mind will be seen. If one thinks it cannot be realized, then the teachings spoken by the Buddhas would be unnecessary, and sentient beings would not be able to manifest Buddhahood. If the self-nature of the dharma-realm pervades all sentient beings, and because it is not obscured by anything, the un-realized cannot be realized, and one is already a Buddha from the beginning, then the illusory appearances of sentient beings in the three realms would not arise, there would be no object of the Tathagata's compassion, there would be no need to speak the teachings, and the habitual tendencies arising from the mind could not appear, and everything would become an end of nirvana. Therefore, even though the non-abiding cannot be made to abide, knowing the dharma-realm and the place where self-nature abides, and the difference between knowing and not knowing, in order to recognize what appears as Buddhas and sentient beings, it can be realized. This is the reason why the mind of enlightenment cannot be realized. Thirdly, can it be meditated upon or not? Some say it cannot be meditated upon, because they are mistaken about the fact that dharma-nature has no object, and they are lost from the state of non-fabrication, and they do not even abide in the state of abiding, directing their view towards emptiness, and without realizing the self-illuminating self-nature of mind-awareness, they become wild, their minds become scattered, and their wisdom becomes dull, which is the direction of nihilistic heretics. Some acknowledge that it can be meditated upon, because they are mistaken about the inconceivable concept, clinging to the permanence of consciousness, therefore they do not realize the selflessness of phenomena, and they cling to the consciousness of the individual as self.