English
The essence being undifferentiated is nature. From the perspective of arising and imputation, examining phenomena with the mind, although these three separately demonstrate the means of expression, the basis of what is expressed is the same, which is called variety. These two, variety and nature, are also because of non-existence and inexhaustibility. Although shown with different verbal expressions, there is no before or after in time, no rotation in direction, and no increase or decrease. Being inseparable like water and ripples is the reasoning of the great self. The word 'also' is like mixing milk. If it is said that nature and the two are not two, if it is said that the unmixed has parts, then wouldn't it change even for the completely perfect to have parts? The answer is that it does not change, what is shown is the reasoning of the goose, in the part itself it is free from elaboration. 'In the part itself it is free from elaboration,' shows the reasoning of the goose. 'Part' refers to relative dharmas, that is, container and contents or grasping and being grasped, or samsara and nirvana, or by the power of clinging to the two paths, all phenomena of existence are like that. 'Itself' for example, things made of gold are all the same as gold. All the objects of the parts, from the moment of appearing without obstruction, are separated from the characteristics of their respective parts, although they are non-dual with the nature of reality, that itself is also a limit because it depends on duality. On that itself, it is also free from grasping onto it, transcending the realm of thought. Therefore, the meaning of 'free from elaboration' is that in the part itself, because it appears without obstruction, it is free from the elaboration of emptiness, and because the essence has not moved from the nature of reality, it is free from the elaboration of appearance. Because there is no grasping onto that very thing, the elaboration of the essence naturally subsides. Because of clinging to 'the essence of the view is like this,' one naturally does not cling to the object seen, therefore it is free from the elaboration of the object. Although it is said to be free from elaboration itself, it is only a term, and it is impossible to say that the essence is like this, because it is free from the object to be focused on, and what is to be obtained is naturally not established. That very thing is the inseparability of example, meaning, and reason. The example is that no matter how the various parts arising from the part of space appear, in the moment of appearing, they all become space itself, without being gathered and being complete, therefore it is free from elaboration. The meaning is that from the part of the nature of reality, the parts of the characteristics of phenomena appear in various ways, but the nature of reality is not gathered, therefore from each phenomenon itself it is free from elaboration, because self-nature and the nature of reality are inseparable. The reason is mind itself.
Chinese
从[空]性的角度来看，当所有由心而生的错误概念的法，在心性阿赖耶识的状态中无始而来时，由心而生的概念本身，其觉性于自处离于戏论，这就是证悟的体验。因此，例子、意义、标志三者无别，不像下乘的不落边际的法性那样。在此，觉性菩提心，即使不将法的实物抛向外境，其法性于三时中也不会改变，并且断定和，执着和细微的贪欲也无法被发现，这被称为“状态”。这种观点是其自身本性的口诀。那么，上述推理的意义，在禅修的时候，不会变成知见和一部分吗？如果问，正如其本然那样，即使不分别。通过“正如其本然那样，即使不分别”这句话，揭示了伟大的自性。那伟大的自性是：器情世间的法显现为菩提心，并且菩提心圆满。如同虚空没有边和中心一样，器情世间也没有边际。它的自性，觉性菩提心，也没有这个遍及，那个不遍及的说法。即使一切都是油滑的自性，也无法在显现和空性中的任何一边上找到目标。即使自性圆满，细微的执着也不存在，因为在其他地方，即使是极小的微尘也没有留下。这被称为伟大的自性，是无微尘的伟大。那个意义，在道的状态中是存在，证悟和最终的三种方式显现的，因此在这里接近证悟的层面，并且以上述的观点是其自身本性的四种口诀的意义，以进入者的智慧的差别，通过诀窍的力量而显现，并且依靠通过经文和口诀听闻的智慧，自然而然地到达，这就是无有对治的见解的自性。菩提心与一切法无别的自性，不仅仅是言语，而是在心的中心确定，清晰且无阻碍，这就是脱离一切造作。以见解的力量，一切显现为我。即使我显现为一切，但根本、枝叶和收放，以及目标和对治都完全没有成立。这样就是道路禅修的基础。即使满足于证悟而停留在那里，也只是有漏的见道。这些是上述自然证悟的容器，这里是见和修的界限。没有禅修那个意义的自性，就是“正如其本然那样”所说的禅修目标和对治
English
From the perspective of [emptiness], when all the phenomena of erroneous concepts arising from the mind, come without beginning in the state of the mind's Alaya consciousness, the very concept arising from the mind, its awareness being free from elaboration in its own place, is the experience of realization. Therefore, the inseparability of example, meaning, and sign is not like the nature of phenomena of the lower vehicle that does not fall into extremes. Here, awareness, Bodhicitta, even if the object of the Dharma's substance is not abandoned to external objects, its nature of phenomena will not change in the three times, and determination, clinging, and subtle desire cannot be found, which is called "state." This view is the pith instruction of its own nature. Then, the meaning of the above reasoning, will it not become knowledge and a part during meditation? If asked, as it is, even if not discriminating. Through the phrase "as it is, even if not discriminating," the great self-nature is revealed. That great self-nature is: the phenomena of the container and contents world appear as Bodhicitta, and Bodhicitta is perfected. Just as space has no edge or center, the container and contents world has no limit. Its nature, awareness Bodhicitta, also does not have the saying of this pervading, that not pervading. Even if everything is the nature of oiliness, one cannot find a target on either side of appearance and emptiness. Even if self-nature is perfected, subtle clinging does not exist, because elsewhere, even the smallest dust particle is not left. This is called the great self-nature, the greatness without dust. That meaning, in the state of the path, appears in the three ways of existence, realization, and ultimate, therefore here approaching the level of realization, and the above view is the meaning of the four pith instructions of its own nature, with the difference of the wisdom of the entrant, appearing manifestly through the power of the key points, and relying on the wisdom heard through scriptures and pith instructions, naturally arriving, this is the nature of the view without antidote. The nature of Bodhicitta being inseparable from all phenomena is not just words, but is determined in the center of the mind, clear and unobstructed, which is freedom from all fabrication. By the power of view, everything appears as self. Even if self appears as everything, the root, branches, and contraction and expansion, and the target and antidote are completely not established. Such is the basis of the path of meditation. Even if satisfied with realization and staying there, it is only the contaminated path of seeing. These are the containers of the above natural realization, here is the boundary of view and meditation. The nature of not meditating on that meaning is the meditation target and antidote said by "as it is"
Chinese
显示为远离。观看的自性，并非由本性的因产生，也非由缘所生，也非作者所为，本来如何安住，就像那样去做。在此，即使仅仅将“如是”作为意识的对境，也是如此。因为没有分别念，所以“如是”这个词本身就是分别念，因此要修习无分别。大乐是贪欲之病。因此，像这样的是自性的戏论，也是大圆满自身的歧途。因此，远离疾病的自性，是观看的命脉先于一切，成为伟大的自性，非由因缘所生，非作者所为，连细微的能取所取也不执着。甚至不思“如是”之义，因为没有所修和能修之相，所以没有作意和执着，于任何处皆不执着，甚至不执着于不执着本身，这是自明大智慧的修习。此处也结合了比喻、意义、理证三者。比喻是“如是”如同虚空。虚空本来未曾造作，安住于“如是”之性，因此不分别，现在虚空并非要成就虚空，不分别，不执着，不作为对境，不勤作。因为不会从有变成无，也不会从无变成有，没有偏颇，所以是本性“如是”，未曾造作且远离执着。同样，意义是法性本来“如是”，安住于未造作之性，因此说不分别。本来不成就法性的法性，因此不勤作，不思，不作为对境。不执着，不产生，不会从有变成无，也不会从无变成有。远离三时之行，因为无二所以不分别。证悟是自己的菩提心，远离一切因缘之行，是“如是”之性，即不分别，以欢喜心，不成就心性本身，不勤作，不思，不作为对境，不执着，不分别，不从无有变成有，不从有变成无有，不分别因果。不执着习气和障碍，远离三时之行。不将轮回转为涅槃，不将众生转为佛陀，不将不清净转为清净。远离一切二元的言语和本性，所以称为不分别。因此，虽然不能被它所改变
English
It is shown as being apart from. The essence of viewing, not arising from the cause of its own nature, not produced by conditions, not made by a doer, abiding as it is from the beginning, like doing just that. Here, even if one makes "as it is" merely an object of mind, it is just that. Because there is no conceptualization, the very word "as it is" is a conceptualization, therefore one should practice non-conceptualization. Great bliss is the disease of desire and attachment. Therefore, such a thing here is a proliferation of essence, and also a wrong path of Dzogchen itself. Therefore, the essence free from the disease of fixation is that the life force of viewing has gone ahead, becoming the meaning of the great self, not arising from cause and conditions, not made by a doer, not even focusing on subtle grasping and fixation. Not even thinking about the meaning of "as it is," because there is no aspect of what is to be meditated upon and the meditator, therefore there is no attention and no grasping, not focusing on anything at all, not even focusing on not focusing itself, this is the meditation of the great self-illuminating wisdom. Here also, the three, example, meaning, and reason, are combined. The example is "as it is" like space. Space is originally unmade, abiding in the nature of "as it is," therefore it does not conceptualize, now space is not about accomplishing space, it does not conceptualize, does not fixate, does not make it an object, does not exert effort. Because it does not change from being to non-being, and does not change from non-being to being, without partiality, therefore it is the nature of "as it is," unmade and free from fixation. Similarly, the meaning is that the nature of reality is originally "as it is," abiding in an unmade state, therefore it is said not to conceptualize. Originally not accomplishing the nature of reality, therefore it does not exert effort, does not think, does not make it an object. It does not fixate, does not produce, it does not change from being to non-being, and it does not change from non-being to being. It is free from the actions of the three times, because it is non-dual, therefore it does not conceptualize. Realization is one's own Bodhicitta, free from all actions of cause and conditions, it is the nature of "as it is," which is non-conceptualization, with a joyful mind, not accomplishing the mind itself, not exerting effort, not thinking, not making it an object, not fixating, not conceptualizing, not accomplishing existence from non-existence. Not accomplishing existence from non-existence. Not conceptualizing cause and effect. Not fixating on habitual tendencies and obscurations, free from the actions of the three times. Not transforming samsara into nirvana, not transforming sentient beings into Buddhas, not transforming impurity into purity. Free from all dualistic terms and nature, therefore it is called non-conceptualization. Therefore, although it cannot be changed by it