English
Therefore, the thick habitual patterns of earlier and later times are repeatedly stacked up. On the nature of mind that is purely existent, the clinging to the objects of the five senses, form, as well as the clinging to sound, smell, taste, and touch, are all naturally purified. For example, if the water is not turbid, the turbidity of the water will naturally clear itself. Because the appearances of outer objects and inner mind are naturally perfected, therefore, in the intention that is like a clear mirror, all the dharmas of samsara and nirvana appear simultaneously like reflections. From beginningless time, the nature of mind is liberated from clinging into wisdom without an antidote. In these objects that appear as different appearances and awareness, there is no need for alteration or action, and they are naturally liberated. For example, just as the knot of a snake is untied, each is liberated and perfected in its own place. Since self-liberation cannot be altered, it is not established in either samsara or nirvana. Since there is no change in time and measure, therefore, in the emptiness of one's own mind, which is immeasurable, the measures of one's own appearance as body and wisdom are like measuring with a bushel and a scale. Because the experience is more and more perfected, therefore, the appearance reaches its ultimate depth, becoming a person liberated from the three realms. The above directly points out the nature of mind that appears to exist. Now, the conclusion of these will be shown. As shown by "These minds that exist in this way," etc., thus, that is, as shown above, those established as minds that exist in this way, all appearances of samsara and nirvana are naturally their masters, therefore, there are no other unawakened dharmas established separately from the mind. Since they arise naturally from themselves, therefore, the minds that are certain to exist, the clinging to their own continuum, all the defilements of karma and afflictions are naturally purified. The above is the second part of establishing the nature of mind that appears to exist, which was shown in three parts through questions and answers. Now, the third part, establishing the nature of mind that pervades appearance, is shown through questions and answers, divided into two parts: briefly presenting the question and explaining the answer in detail. Briefly presenting the question, that is, "Then the Bodhisattva," etc., the text is clear. The second part, explaining the answer in detail, is shown through two parts.
Chinese
第一品。显现心性之真实义：由导师所说“大心者”等语所开示。其中，导师是指向具有殊胜功德者的名称；所说是指以词语和文字作为标记；“大心者”是指向聚集者的功德而呼唤。未来之时，将出现执着于心之宗派的瑜伽士。彼时，若如此般阐释心性，则通常一切显现皆不离心性，别无他物。眼识之集合所显现之事物，似为聚集；耳识之集合，似为聚集后续之分别念；鼻识之集合，似为聚集所嗅之境；舌识之集合，似为聚集断除烦恼之后之我等；身识之集合，似为聚集执着；意识之集合，似为聚集动摇。于显现为六识之集合之心性中，种种事物之显现，乃是觉性自身之显现方式。于彼等之上，分别念之集合于自身清净，因离一切而超越分别念，因唯一而断除戏论之边，因未舍弃任何事物而使显现于心之坛城中升起。于安住之声与言说之声中，显现为词语之心性中，自性之名相与假立之名相于自身清净，因离边而未指向中心，因圆满而无有任何取舍，因伟大而无有胜于彼之其他法。于显现为粗略之事物形象之心性中，地无坚硬之稳固，水无湿润之聚集，火无炽热之焚烧，风无轻盈之动摇，因四大之缘而使法性自性之光芒被遮蔽，于自身清净，因非一而种种显现不灭，因非多而从执一中解脱，因不住于一与多而称为自净之法性。于外境所取与内识所执之心性中，错乱为自业所缚之身语，烦恼为自业所缚之我。
English
The First Chapter. The Actual Teaching of the Nature of Mind as Appearance: It is taught by what the Teacher said, such as "Great-hearted one." Here, the Teacher is a name that refers to one with special qualities. "Said" refers to marking with words and letters. "Great-hearted one" is a call that refers to the qualities of the gatherer. In the future, yogis who adhere to the tenets of mind will appear. At that time, if the nature of mind is explained in this way, then generally all appearances are none other than the nature of mind; there is nothing separate. What appears as the object of the collection of eye consciousness seems to be gathered. The collection of ear consciousness seems to have gathered subsequent thoughts. The collection of nose consciousness seems to have gathered the object of smelling. The collection of tongue consciousness seems to have gathered the selves that cut off the traces of afflictions. The collection of body consciousness seems to have gathered attachment. The collection of mind consciousness seems to have gathered movements. In the nature of mind that appears as the six collections, the clarity of various things is shown as the way awareness itself arises. The collections of thoughts in them are pure in their own place. Because they are free from all, they transcend thought. Because they are singular, they cut off the extremes of elaboration. Because nothing is abandoned, appearances arise in the mandala of the mind. In the nature of mind that appears as words from the sound of abiding and the sound of speaking, the names of intrinsic nature and the names of imputation are pure in their own place. Because they are free from extremes, the center is not aimed at. Because they are completely perfect, there is neither acceptance nor rejection. Because it is great, there is no separate dharma superior to it. In the nature of mind that appears as a coarse form of objects, the stability of earth without hardness, the gathering of water without moisture, the burning of fire without heat, and the movement of wind without lightness, the self-radiance of the nature of phenomena is obscured by the conditions of the four elements, and is pure in its own place. Because it is not one, various appearances arise unceasingly. Because it is not many, it turns away from grasping as one. Because it does not abide in one or many, it is called the self-purifying nature of phenomena. In the nature of mind that appears as grasping at external objects and holding to the inner mind, delusion is the body and speech bound by one's own karma, and affliction is the self bound by one's own karma.
Chinese
由于执着自性清净，无因而超越果，因缘清净而自性解脱，超越因缘事物，不可能退转于三界。对于显现有法和非法等的心性，执着有之边际的事物常恒，以及执着无之边际的事物断灭，由于自性清净，不舍弃而依赖任何事物解脱，于处清净而从造作中解脱，对于没有错乱、没有恐惧、显现舍取的心性，可数和遍计所空的，断灭和短暂的，以及我所空性等，由于自性清净，知晓一法性，一切显现识于法性中解脱。由于动摇而显现有，如果观察则未寻得自性而显现无的心性，自他二者所成的二边自性清净，背弃一切显现识，击中轮回的唯一法，称为死于轮回涅槃无二。对于显现为轮回和涅槃之法的心性，法总相和自相自性清净，由于离边而不堕入多方，于一中圆满，自心于自身上明亮。对于显现轮回的各种行为为非法的心性，所取和执着，以及如从地基错乱等自性清净，由于未舍弃任何事物而一切解脱，安住于地基的自面自清净。对于显现如无明和烦恼之对治的心性，外在以身语束缚的垢染，以及内在以能取所取束缚的垢染等自性清净，不住于任何事物而一切通透，完全清净而无明自灭。于任何显现之上安立，如降临大雹般的心性，任何显现安立为他空自性清净，显现于显现上解脱犹如老鹰抓小鸟。对于一切显现为法性的心性，世俗显现的虚假之语自性清净，由于非真实而于任何事物皆无自性而知晓，由于非虚假而法性显现明了。如此对于显现量上显现任何皆非的心性，以法性显现明了之要点，不予取
English
Since the clinging to inherent existence is pure in its own place, being without cause transcends the result. Since conditions are pure, it is liberated in its own place. Since it transcends the entity of cause and conditions, it is impossible to revert to the three realms. In the very nature of mind, which appears to have things like dharma and non-dharma, the things that cling to the extreme of existence as permanent, and the things that cling to the extreme of non-existence as annihilation, are pure in their own place. Without abandoning anything, one is liberated by relying on anything. Being pure in its place, one is liberated from artificiality. In the very nature of mind, which is without delusion, without fear, and appears to involve abandoning and taking, countable things, emptiness that is totally imputed, cessation, ephemerality, and selflessness are all pure in their own place. By knowing one thing as the nature of reality, all appearances and awareness are liberated into the nature of reality. In the very nature of mind, which appears to exist because of movement, and appears to not exist because, when examined, its characteristics are not found, the two extremes established by self and other are pure in their own place. By turning one's back on all appearances and awareness, one strikes only the one dharma of cyclic existence. It is called dying to the inseparability of samsara and nirvana. In the very nature of mind, which appears as the dharma of samsara and nirvana, the general and specific characteristics of dharma are pure in their own place. Being free from extremes, one does not fall into the side of multiplicity, but is perfect in oneness, so one's own mind is clear from its own ground. In the very nature of mind, which appears as the various activities of samsara as non-dharma, grasping, attachment, and things like confusion from the ground are pure in their own place. Since nothing is abandoned, everything is liberated. One's own face, pure in itself, is placed on the ground. In the very nature of mind, which appears like an antidote to ignorance and afflictions, the impurities bound by body, speech, and mind externally, and the impurities bound by grasping and fixation internally, are pure in their own place. Since one does not abide in anything, one is completely transparent. Being completely pure, ignorance is self-exhausted. In the very nature of mind, which is like a great hailstorm falling when placed on whatever appears, whatever appears is established as other-empty, pure in its own place. Appearance is liberated upon appearance, like a hawk carrying off a bird. In the very nature of mind, which appears as everything being the nature of reality, the false words of deceptive appearances are pure in their own place. Since they are not true, one knows that nothing has inherent existence. Since they are not false, the nature of reality is manifestly clear. Thus, in the very nature of mind, which appears to be nothing at all in terms of appearance, by the key point of the nature of reality appearing manifestly, not giving
Chinese
由于基位自性清净，因此对外境有所认知，由于非他，故于空性中自然解脱。于“是”中，自性不成立为真实，于“非”中，真实于自性中解脱的心性上，由于执持身体为自性不成立，故不行非梵行，自性清净，由于无有法，故无有轮回之名，无有人我，故不执持任何事物，亦无有贪执。于基位事物之安住方式中，于无有错乱显现的心性上，以语响空无别的要诀，境与执持者等自性清净，由于不言说，故通达了不可言说的意义。于不净与清净之境显现的心性上，以言说自性空性的要诀，细微之语自性清净，由于空性，故任何体性皆不成立，由于完全解脱，故超越了对治。由于一切皆由心所生，故于显现为因的心性上，心的颠倒欲望等自性清净，执持一者，动摇即空，断灭二者，则法成为唯一希望。于未曾经历幻化的觉性，本来清净的心性上，执持轮回为自性的命，以及执持涅槃为自性的命，断绝法性无生，自性清净，无有实有，自性清净，故善恶自然止息，轮回涅槃颠倒。于显现为不净业之缘，以及清净自解脱之缘的心性上，与他者竞争，心的恶毒贪念等自性清净，由于不舍弃，故不堕入任何边，完全清净，故从我执中自然返回。彼即是显现为一切法之果的心性上，依于身体而实际造作损害的害心等自性清净，由于不灭绝，故无论如何嬉戏皆可显现，由于不生，故无有返回，于任何事物中皆解脱，故不依赖任何对治。因此，不善恶行之积聚皆称为圆满。于显现为安住、声响、言说之音声的心性上，由于对外境发声，故耳根执持境并进行分别，由于对内心发声，故心之所取与能取等自性清净，虽是声音，然心满意足，由于是声响，故缘起于法性中解脱，由于空性，故无有实