English
Therefore, one should seek the mind completely in this way: What is the mind that is afflicted with desire? What is the mind that is afflicted with hatred? What is the mind that is afflicted with ignorance? Is it the past, the future, or the present mind that arises? Regarding this, the past mind has ceased and is exhausted. The future mind has not yet arisen or come. The present mind that arises has no basis or place. Light Protector, the mind is not inside, nor is it outside, nor is it in between the two, and even without the two, it cannot be pointed out. Light Protector, the mind is unexaminable, unshowable, without appearance, without discrimination, and without a place to dwell. Light Protector, the mind is not seen by all the Buddhas, nor will it be seen. Light Protector, the mind cannot be found even if searched everywhere. Whatever cannot be found is unidentifiable. Whatever is unidentifiable is neither past, nor future, nor present. Whatever is neither past, nor future, nor present is completely beyond the three times. And, just as the mind is, so too are all phenomena unidentifiable, therefore they are not anywhere. In the Questions of Maitreya, it says: The mind has no shape, no color, no place, it is like the sky. In the Avatamsaka Sutra, it says: Whoever wishes to enter this realm of the Victorious Ones should purify their thoughts like the sky. Abandon thoughts, discriminations, and clinging to perceptions, and enter this realm with a mind like the sky. In the Root Wisdom Treatise, it says: That which is spoken of is cessation, the realm of the mind is cessation. Unborn and unceasing, the nature of reality is the same as nirvana. And, in the All-Creating King, it says: It cannot be shown as an object with characteristics. From the perspective of seeing, it is separated from the object of reference. From the perspective of knowing, it cannot be expressed in words. This essence, which did not arise from causes, is free from all fabrications. If you want to understand this meaning definitively, then you should be as constant as the sky. The meaning is that the nature of reality is without arising. The sign is that the nature of mind is without cessation. For the nature of reality that is like the sky, it is illustrated with an example that is like the sky. The above. Showing with the example of no self-nature: Like this, from the aspect of appearing even though it is not, it arises in the manner of illusion, etc.
Chinese
虽然显现，但在显现之时，生等无自性。如阳焰之水和池塘中的月影。如是，要了知如水中的月亮和阳焰之水般，在显现为生之时，实际上无生等。《秘密藏续》中说：唉玛吙，稀有奇妙之法，是圆满佛陀的一切秘密。从无生中生出一切，生起之时即无生。唉玛吙，稀有奇妙之法，是圆满佛陀的一切秘密。从无灭中灭尽一切，灭尽之时即无灭。唉玛吙，稀有奇妙之法，是圆满佛陀的一切秘密。从无住中安住一切，安住之时即无住。唉玛吙，稀有奇妙之法，是圆满佛陀的一切秘密。从无缘中缘取一切，缘取之时即无缘。唉玛吙，稀有奇妙之法，是圆满佛陀的一切秘密。从无来去中来和去，来去之时即无来去。又如《道歌藏》中所说： 各种河流汇入大海成一体，众多虚假被一个真理摧毁。 唯一的太阳显现，也能摧毁众多黑暗。 如同云朵从大海中，取水遍洒大地，大海不会减少，与天空一样，既不增加也不减少。 圆满的胜利者完全充满，是俱生一体的自性。 从中产生和灭亡众生，但其中既无实有也无非实有。 如是。小河汇入大海成为一体，同样，显现为生等的诸法与无生为一体。如同一轮太阳或一盏灯能驱散众多黑暗，同样，了知一个无生，就能了知一切错觉显现皆为无生。如同云朵降下雨水遍布大地时，云朵本身没有大小增减，同样，从法性无生的状态中，显现出有法的生灭，但无生的状态本身没有增减。以及，虽然一切众生因执着而迷惑于心性本自清净的状态，但要了知心性从未动摇的自性，因为心性本就是清净的自性。
English
Although they appear, at the very moment of appearance, there is no inherent nature of arising, etc. Like water in a mirage and the reflection of the moon in a pond. Thus, one should realize that, like the moon in water and the water in a mirage, at the very moment of appearing to arise, there is actually no arising, etc. As it says in the Guhyagarbha Tantra: Emaho! Wondrous and amazing is the Dharma! The secret of all the perfect Buddhas! From the unborn, all things arise. In the very arising, there is no arising. Emaho! Wondrous and amazing is the Dharma! The secret of all the perfect Buddhas! From the unceasing, all things cease. In the very ceasing, there is no ceasing. Emaho! Wondrous and amazing is the Dharma! The secret of all the perfect Buddhas! From the un abiding, all things abide. In the very abiding, there is no abiding. Emaho! Wondrous and amazing is the Dharma! The secret of all the perfect Buddhas! From the unobjectified, all things are objectified. In the very objectification, there is no objectification. Emaho! Wondrous and amazing is the Dharma! The secret of all the perfect Buddhas! From the ungoing and uncoming, there is going and coming. In the very going and coming, there is no going and coming. And as it says in the Dohakosha: Just as various rivers become one in the ocean, so too, many falsehoods are destroyed by one truth. The single sun, when it appears, destroys many darknesses. Just as clouds take water from the ocean and fill the earth, yet the ocean does not diminish, and is equal to the sky, neither increasing nor decreasing. The victorious ones are completely filled with the perfect, the nature of the single co-emergent. From it, beings arise and cease, yet in it, there is neither existence nor non-existence. So it is. Just as small streams become one in the ocean, so too, all that appears as arising, etc., is one in the unborn. Just as a single sun or a single lamp dispels many darknesses, so too, by knowing the one unborn, one knows all illusory appearances as unborn. Just as when rain from the clouds falls and covers the entire earth, the clouds themselves do not increase or decrease in size, so too, from the state of the unborn Dharmata, the Dharmas appear to arise and cease, yet the state of the unborn does not increase or decrease. And, although all beings are deluded by clinging to the naturally pure state of mind, one should understand the nature of mind as never wavering, because mind itself is the naturally pure nature.
Chinese
在《究竟解释》中，善现请问：以前我住在寂静的森林寺院时，有一位苦行者，他以各种不同的法作为对境进行修持。有些人以蕴作为对境，有些人以界作为对境，有些人以处作为对境，有些人以缘起和念住作为对境。而我因为了知一个法的体性是无我，所以也同样了知一切法都是无我的。第三个总义是宣说所调伏之法：像这样，本来不存在却显现的诸法，从最初开始就是无自性的。特别是这不净的六道轮回显现，如同患有眼翳者所见的毛发一样，是无而显现的习气迷乱之相。想要消除这些，就像治疗眼翳一样，想要清净这些错觉显现，就要去除无明的翳障。就像被黏液遮蔽而显现毛发脱落等现象时，努力进行去除黏液的治疗一样。众生也是从无始以来，被执着我和我所的习气和无明的翳障所遮蔽，因此，即使自心光明，如来藏如何存在于自身之中也无法看见。不仅如此，外在的土地、石头、山、岩石，内在的烦恼、分别念等等，都如同毛发脱落一样显现，实际上从一开始就不存在，是欺骗、诱导孩童的自性。如《明句论》中说：因为随顺无明的颠倒，世间人会将实有之法，执着为本性空无，并且认为其具有自性。就像患有眼翳的人，会将毛发等原本无自性的东西，因为眼翳的缘故，执着为实有自性一样，孩童们也会因为无明的遮蔽，智慧之眼昏花，将无自性的事物执着为具有自性。《入楞伽经》中说：犹如眼翳者，倒执毛发相，如是于诸法，童蒙生倒想。也是如此，圣者们因为见到诸法无自性，所以与实相相符而得以清净，并且无有自性。
English
In the "Definitive Explanation," Subhuti inquired: "Formerly, when I resided in a solitary forest monastery, there was a practitioner who engaged in various practices, using different dharmas as objects. Some focused on the skandhas, some on the dhatus, some on the ayatanas, and some on dependent origination and mindfulness. As for me, because I understood that the characteristic of one dharma is selflessness, I also understood that all dharmas are likewise selfless." The third general meaning is the teaching on what is to be tamed: Like this, all phenomena that appear as non-existent are without inherent nature from the very beginning. In particular, this impure appearance of the six realms of existence is like the appearance of hair to one with blurred vision; it is the form of delusion from non-existent habitual tendencies. Just as one treats blurred vision to eliminate it, one eliminates the cataract of ignorance to purify these deluded appearances. Just as when one's vision is obscured by phlegm, causing the appearance of falling hair, one strives to apply remedies to clear the phlegm, so too, sentient beings, from beginningless time, are obscured by the habitual tendencies of clinging to self and what belongs to self, and by the cataract of ignorance. Therefore, even though the luminous nature of mind, the essence of the Tathagata, is present within oneself, it is not seen. Moreover, external earth, stones, mountains, and rocks, and internal afflictions, conceptual thoughts, and so on, appear like falling hair, but in reality, they have never existed from the beginning; they are of the nature of deceiving and misleading children. As stated in the "Clear Words": 'Because of following the inversions of ignorance, worldly people conceive of phenomena as having inherent existence, when in fact they are devoid of inherent existence. Just as those with blurred vision cling to hair and other things as having inherent existence due to the condition of their blurred vision, so too, children, with their eyes of wisdom dimmed by the blur of ignorance, cling to phenomena as having inherent existence when they are devoid of inherent existence.' The "Lankavatara Sutra" states: 'Like those with blurred vision who wrongly perceive hair, so too, children wrongly conceive of phenomena.' It is also like this: because the noble ones see that phenomena are without inherent existence, they are purified in accordance with the nature of reality, and there is no inherent existence.
Chinese
仅仅在于思考。从前文中可知，当那些远离无明昏暗、拥有无垢智慧之眼的人们观察时，与此相比，那时，如同无昏暗者未见昏暗者所见的毛发幻影一样，圣者们不会像凡夫俗子那样以分别念来观察，他们会清楚地宣说“这不是事物本身的自性”。具有欺骗性的法会诱导孩童，并呈现颠倒的现象，如同旋转的火轮。因此，仅仅因为非自性，一切有为法都是虚假的，即具有欺骗性的法，如同海市蜃楼。凡是真实的，就不是具有欺骗性的法，例如涅槃。因此，从教理和经文的理证来看，事物被证实为无自性。第四个总义是关于净治的教法，共有七个方面，其中，宣说如何修学离边中道：那么，用什么来消除这种无明的翳障呢？回答说：以智慧的觉性，将轮回的习气磨砺为空性，并确定空性的自性显现，了知显现与空性无二，即二谛的意义。通过修学远离二边的中道，不住于有寂，在虚空中解脱。这是究竟意义的精华，是自性大圆满的实相。如此，正确的智慧就是各自的觉性智慧，当以其观察诸法的自性时，业、烦恼和习气等一切，也都在无有中显现，以了知如幻化等的自性而于空性中解脱。《中观根本慧论》中说：烦恼、业、身体，作者和果报，如乾闼婆城，如海市蜃楼和梦境。以及《业全部净治经》中说：此业应观为空性，其自性无有自性。这也是因为从缘起而生，所以也是空性。《无热恼请问经》中说：凡从缘起而生者，则无生。于彼无生之
English
It is only in thinking. From the previous text, it is known that when those who are free from the darkness of ignorance and possess the eye of immaculate wisdom observe, in comparison, at that time, just as one without darkness does not see the hair-like phantoms seen by one with darkness, the noble ones do not observe with the discriminating minds of ordinary people, but clearly declare, "This is not the nature of things themselves." The deceptive Dharma will entice children and present inverted phenomena, like a revolving wheel of fire. Therefore, precisely because of non-self-nature, all conditioned phenomena are false, that is, they are deceptive Dharmas, like a mirage. Whatever is true is not a deceptive Dharma, such as Nirvana. Therefore, from the reasoning of teachings and scriptures, things are proven to be without self-nature. The fourth general meaning is about the teachings on purification, which has seven aspects, among which, it explains how to train in the Middle Way free from extremes: So, what is it that eliminates such a cataract of ignorance? It is said: With the wisdom of awareness as its antidote, grind the habitual tendencies of samsara into emptiness, and ascertain the nature of emptiness as appearance. Understand the meaning of the two truths, the inseparability of appearance and emptiness. By training in the Middle Way, which eliminates the dwelling in the two extremes, one is liberated in the state of space, not abiding in existence or peace. This is the supreme essence of definitive meaning, the reality of the Great Perfection of self-nature. Thus, correct wisdom is the wisdom of individual awareness, and when one observes the nature of phenomena with it, all karma, afflictions, and habitual tendencies also appear in non-existence, and one is liberated in emptiness by understanding the nature of illusion and so on. In the Root Wisdom of the Middle Way, it says: Afflictions, karma, and bodies, the agent and the result, are like a city of gandharvas, like a mirage and a dream. And in the Sutra of Completely Purifying All Karma, it says: This karma should be viewed as emptiness, its nature being without self-nature. This is also empty because it arises from conditions. In the Sutra Requested by Anavatapta, it says: Whatever arises from conditions is unborn. In that unborn,