English
Because the rain of all directions has ceased, it has the meaning of being like the sky. In the Kunje (All-Creating) Sutra, it says: All dharmas are of the nature of the sky; the sky has no nature; the sky has no example; the sky has no limit; all dharmas without exception, you should understand their meaning in this way. Thus, the sky appears equal in meaning, like a reflection in a mirror. Equal in emptiness, like the absence of inherent characteristics in form. In the face of deluded minds, equal in truth only in terms of being able to function, like both form and reflection being able to generate the consciousness of perceiving form in eye consciousness. Equal in falsehood, in the state of lacking inherent nature, like the illusion of seeing and eating དྷ་དུ་ར་ (Dhatura). Equal in existence, like a manifestation that has merely abandoned appearance. Equal in non-existence, like the water of a mirage because it lacks inherent existence. Equal in transcendence of extremes, like the vast expanse of the sky. Equal from the beginning, the realm of Dharma-nature beyond differentiation, without example, that is, empty from the beginning. In the Noble Cloud of Jewels Sutra, it says: Empty from the very beginning, future dharmas, what has passed is non-existent, without a place, devoid of place. The nature of illusion, always without essence. All pure and utterly pure, like the sky. Whatever Dharma of the Victorious Ones is well taught, it is unseen because it is inexhaustible. This Dharma has been without self and without sentient beings from the beginning. Even if it is well taught, it will not be exhausted. It is taught having been posited as merely permanent. No term is found in samsara, whatever arises earlier has no characteristic of limit. In order to know the future time as well, actions and deeds enter in that way, and both beginning and end will occur. Dharmas are always peaceful and empty of inherent nature. You should also know that all are without self. So it is. This principle is also explained in the Moon Lamp Sutra. What is shown is that all that is imputed by the mind is empty of essence, like this: All that is imputed by the mind is empty of essence; all names are sudden imputations of self-characteristics. There is no truth or falsehood, no connection between object and mind; one is not tainted by the other, there is no grasper and grasped. That is, the tenets of the aggregates and elements, etc., are explained as imputed by the mind, and because that which is imputed by the mind is absent in all dharmas, it is also empty of essence, and all established names are absent both inside and outside that meaning.
Chinese
因此，（一切法）是突发的、非实有的。所谓“自相”也只是名称和概念的图画而已。虽然认为施设处如同木柴中生出的火，但如同梦中的火一样，并非从习气错觉的显现形象中真实成立，因此，显现世间在错觉中显现的一切都只是妄加安立。从境显现之时起，就只有虚假，没有真和假之分。显现的境和执著于境的识，如果加以分析，因为一个不沾染另一个，所以没有关联。境和有境如果加以分析，就像虚空一样，因为没有关联处和关联者，所以实际上没有关联。不仅没有关联，而且总和别，这些用分别念安立的，在自相上也是没有的，因为总和别，无论分析与否，都不会增减，而是平等的。像这样分析后，对于所说的不相关的意义，以及执著能取所取二者，因为愚昧而执著于无执著之处，这说明一切执著都是错觉。而且，小时候没有那样的宗派和分类的妄加安立，后来习惯于妄加安立，这是因为听闻恶劣宗派的意义而产生的障碍。《辨别论》中说：“众生独自出生，不見功德過失，唉！這不妙的宗派之魔是誰散播的？”就像所说的那样。《中品般若经》中说：“善现，一切法都只是假立的名称而已。任何只是假立名称的，都是突发的，也就是自性空。”这说明心没有转移，境没有显现。为了劝诫不要执著于无关联，举例说：就像镜子显现影像一样，境的形象在根识中显现，执著于此，就会错乱地产生贪嗔等烦恼。仔细观察，心并没有转移，境的形象也没有在心中显现。因为没有自性，所以二者并不成立。暂且为了容易理解，结合名言来说，镜子中显现面容的影像时，就像自己的面容和影像分为二，或者面容没有转移到影像上却显现一样，各种各样的六根的境各自显现，心并没有转移到境上。
English
Therefore, (all phenomena) are sudden and not truly existent. What is called "self-characteristic" is merely a name and a conceptual picture. Although it is considered that the place of imputation is like the fire that arises from firewood, it is not truly established in its nature from the appearance of habitual delusion, like fire in a dream. Therefore, all that appears in the illusory appearance of existence appears as mere superimposition. From the moment the object appears, there is only falsehood, and there is no distinction between truth and falsehood. If the appearing object and the consciousness that grasps it are analyzed, they are not related because one does not taint the other. If the object and the subject are analyzed, they are like the sky, and because there is no place of relation and no relator, there is actually no relation. Not only is there no relation, but also the general and the particular, which are established by conceptual thought, are not present in the self-characteristic, because the general and the particular, whether analyzed or not, do not increase or decrease, but are equal. Having analyzed in this way, it is shown that all clinging is delusion because of ignorance in clinging to the meaning of the spoken unrelatedness and to the absence of clinging in clinging to both the grasped and the grasper. Moreover, in childhood, there was no such superimposition of philosophical tenets and classifications, but later, being accustomed to superimposition, this is an obscuration arising from hearing the meaning of evil philosophical tenets. As it is said in the Discrimination Treatise: "Beings are born alone, and do not see merit or fault. Alas! Who has spread this evil demon of philosophical tenets?" As it is said. In the Intermediate Mother Sutra: "Subhuti, all phenomena are merely imputed names. Whatever is merely an imputed name is sudden, that is, empty of self-nature." This shows that the mind does not move and the object does not appear. To advise not to cling to the unrelated, an example is given: Just as an image appears in a mirror, the appearance of the object appears in the root consciousness, and clinging to this causes confusion and the arising of afflictions such as attachment and aversion. Upon close examination, the mind does not move, and the appearance of the object does not appear in the mind. Because there is no self-nature, the two are not established. For the sake of easy understanding, let us combine it with common parlance. When the image of a face appears in a mirror, it is like one's own face and the image being divided into two, or like the face not moving to the image but appearing, the various aggregates of the six sense objects appear separately, but the mind does not move to the object.
Chinese
境之显现乃于根识中显现，如面容于镜中显现，亦非转移而来，当知乃面容之影像或形态显现于彼。故而，当显现生起之时，因心识执取而误以为实有。然若就其义进行分析，则心识未曾外移，形态向内显现之说亦不成立。因显现之心识于内外中间三者皆不成立，故亦无执持形态者。且该形态若经分析，因其无自性，故亦无显现者。境与有境二者皆不成立，此乃合乎道理之事。如《中观根本慧论》云：‘以何为缘而生者，彼则非即彼，亦非异于彼，故不断亦不常。’如是。境与心无自性，故示现为自解脱，如是之理，则显现之诸境皆无自性而为一，诸识皆无所执而为一，显现与心识无二，本初即清净而为一，无需分别，从根本上即解脱而为一。如是，所显现之种种皆于无自性之状态中为一，如种种梦境于睡眠状态中为一。于显现中生起之诸识，于本体无所执之状态中为一，如波浪于水中为一。显现与心识无二，于法性之状态中为一，如眼翳与执持彼之眼识于错乱中为一。于任何亦无需分别，如虚空之花园超越分别之境，此等乃于体性虚空之状态中开示。如《三摩地王经》云：‘如汝之我执，如是于一切众生修习。诸法皆为空性之体性，清净犹如虚空。’如是。如《普贤行愿品》云：‘如是显有诸法皆，无生之中一体故，能所不立离思念，一味虚空自性也。’如是。若能了知任何显现皆为自解脱，则示现为智者。又如是，轮回涅槃无二，于心之状态中为一，种种河流于大海之状态中为一，一切皆味同，俱生为一，四大之变迁于虚空之状态中为一，心之取舍空
English
The appearance of objects is what appears to the sense consciousness. Just as a face appears in a mirror, it is not transferred. One should understand that it is like the reflection or form of the face appearing there. Therefore, when appearances arise, we mistakenly believe they exist because the mind grasps them. However, if we analyze the meaning, the statement that the mind does not move outward and appearances arise inward is also not established. Because the arising mind is not established in the three times of past, present, and future, there is no grasper of appearances. And if that appearance is analyzed, because it has no essence, there is no ariser. It is reasonable that both object and subject are not established. As it says in the Root Wisdom: 'That which arises in dependence on something, is not the same as that, nor is it different from that, therefore it is neither permanent nor impermanent.' Thus, because objects and mind are without inherent existence, they are shown to be self-liberated. In this way, all appearing objects are one in being without inherent existence. All minds are one in being without grasping. Appearance and mind are non-dual, primordially pure, and one. There is no need for examination, they are fundamentally liberated and one. Thus, all the various appearances are one in the state of being without inherent existence, like various dreams are one in the state of sleep. The minds that arise in appearance are one in the state of being without grasping, like waves are one in the state of water. Appearance and mind are non-dual, one in the state of dharmata, like cataracts and the eye consciousness that grasps them are one in delusion. There is no need to examine anything, like the garden of the sky is beyond the realm of examination. These are shown in the state of the nature of the sky. As it says in the King of Samadhi Sutra: 'Just as your concept of self, train the mind in the same way for all beings. All dharmas are the essence of emptiness, completely pure like the sky.' Thus. As it says in the All-Creating King: 'Thus, all appearing phenomena are one in the state of being unborn, therefore, grasping and grasper are invisible, beyond the words and thoughts of conceptualization, the nature of the single space is like the sky.' Thus. If one realizes that whatever arises is self-liberated, it is shown to be wise. Again, like this, samsara and nirvana are non-dual, one in the state of mind, various rivers are one in the state of the ocean, all are of equal taste, co-emergent as one, the changes of the four elements are one in the state of the sky, the acceptance and rejection of the mind are emp
Chinese
于……之中为一。 任何显现皆自解脱，于无二清净中为一。 波涛的嬉戏于河流之中为一。 如是了悟，即为智者。 犹如四方之水流入大海归于一。 轮回涅槃于心性之中为一，如《普作王续》所云： 显有世间器情，佛与有情众， 皆由心所造，于心性中一。 如是说。 犹如四大元素的变迁皆不离虚空。 见、修、行、果的体验，无论显现何种相，皆于俱生本性中为一。 如《顶髻续》所云： 从何俱生本性生， 一切于彼味一性中一。 如是说。 心中生起的扬弃，于空性中为一，亦是因其不离俱生智慧之故。 犹如波涛与水为一，任何显现皆于无生中为一，亦是心的戏论于心性之中，心性本即无有收放之相。 如《意集续》所云： 戏论自性即无戏论。 如是说。 彼亦如分别念融入基，如水入水。 如《道歌》所云： 犹如水入水， 如是融入味成一。 具足功过之染心， 怙主亦不能得见。 如是说。 怙主心性无有戏论，是故超越所见之境。 如是知晓此理，即名为智者。 如《大方广经》所云： 于义理善加辨别是为智者，然非于言辞分别。 如是说。 第三部分分为二：于无取舍之义，无有执取而作教诫。 现在作总结： 种种无有可确定之法， 皆为自性无二之影像。 于无有取舍善恶之戏论中， 莫以分别执二取，安住于适宜处。 如其本然，显现为自性清净之嬉戏，故已超越能作、寻觅、忆念、思虑，安住于无二大乐之中。 如《普作王续》所云： 于未生本净之法性中， 显现生起实有之影像。 如何生起即是自性无二， 如是安住于无勤大乐中。 如是说。 开示无执自性大圆满： 如是安住之时， 无有可依之境，显现无定之相， 无执之觉性