English
Recitation. Kye ho! Friends, look at the field of appearances. Everything is unborn, equal in emptiness. Whatever various images appear in the mirror, Like the mirror's surface, clear and one. Thus, the images appearing in the mirror are clear and one on the mirror's surface. In reality, just as there is no image apart from the clarity of the mirror, all phenomena of existence are also nothing other than emptiness of self-nature. As it says in the Sutra Requested by Kashyapa: In the perfectly pure circle of the mirror, Like the appearance of the circle of the face. Thus, of unestablished self-nature, Know all phenomena, Kashyapa. So it is. Showing the emptiness of the discriminating mind is: When engaging with appearances as without self-nature, Appearance, look back at the mind that discriminates it. The mind is like the sky, free from all affirmation and negation. Even when clouds arise and dissipate in the sky, The magic of the sky is immaculate and indivisible. Self-nature is stainless, the primordial Buddha, The nature of reality, spontaneously accomplished without effort. That is, the knowing that sees is liberated upon the object, and the appearance of the object is cleared without clinging. Just as when clouds arise and clear in the sky, the clouds do not go apart from the expanse of the sky but dissolve and disappear, likewise, when knowing is liberated upon the object, it goes to the intention of the sky of the three times. As it says in the King of Samadhi Sutra: Just as in the sky, slightly without clouds, In an instant, a circle of clouds appears. Having arisen, it vanishes, the circle of clouds is gone. One should examine from where it first arose. Know all phenomena to be like that. So it is. In one way, all phenomena also arise from the unborn realm in the beginning. Now also abide there. In the end, also dissolve there. Whatever knowing arises, that also arises from the state of emptiness of mind itself in the beginning. Now also abides there. In the end, also ceases there, know it thus. Such self-nature is primordially Buddha. As it says in the All-Creating King: The nature of mind itself is like the sky, Primordially the essence of Buddha, enlightenment. Buddhahood is not attained by striving and accomplishing. Rest in that state of unmade, naturally pure self-nature. So it is. Showing the emptiness of object and mind as non-dual is: Thus, in the non-duality of object and mind, primordially pure, Without abandoning or taking, without partiality, negation, or affirmation. Whatever appe
Chinese
我，无实有显现皆为空性。一切平等，远离一切执着。而且，显现的境和执持的识，也如梦中一样，实际上并非二元，但因为显现，所以要知道没有取舍和破立。如《普作续》所说：以如是性为一，法性境乃五显现，生起欲与不欲五者，于如是性中作取舍。自生智慧乃显现，不能因自之缘而舍弃，以不能舍弃而作舍弃故流转。因此，无论显现什么，都要知道其为空性，如阳焰之水，从而将一切法视为显现平等、如影像般的体性，修习心离执着。所示境无定和心无执着是：外境，如境上显现不定之种种，心无执着，乃离边之大。当知自性大圆满。如此，如显现非唯一确定而是种种，执持它的识也无执着，解脱为离边的唯一，生起自性大圆满。又如《大虚空续》所说：如显现不定，心也无执着，离偏袒。无作大虚空，乃自性大圆满。如是等等。解释这些的理由，陈述理由是：如此，对于显有轮回涅槃诸法，过去之法不可得，平等性。未来之法不生，平等性。现在之法不住，平等性。三时无时，离基平等性。一切本自圆满之自性。如此，以五种平等性，知一切法平等，故无取舍好坏。即此显有之法，先前已逝已灭，故来或返回皆不来，平等。未来者未生，故于方所无有，平等。现在者，若以内外体性认知去观察，则不可得，若不观察则显现，平等。如《名称述说》所说：三时住于无时之觉悟中。如是，三时亦未成立为时间，因无关联之基础故空性，平等。一切无生，且从无生之自性中生起。安住于自性中。如自性般灭尽，显现之时即未成立任何，平等性。如《中阴经》所说：善现，法
English
I, whatever appears without truth is emptiness. All is equal, free from all attachments. Moreover, the appearing object and the grasping consciousness are also like in a dream, in reality not dual, but because of appearance, one should know that there is no acceptance or rejection, no affirmation or negation. As it says in the *All-Creating King* Tantra: "Through oneness in suchness, the nature of reality is the appearance of the five realms. Desire and non-desire arise as five. In suchness, one accepts and rejects. Self-born wisdom is appearance. It cannot be abandoned by its own conditions. By doing the impossible abandonment, one wanders in samsara." Therefore, whatever appears, know it to be empty of truth, like water in a mirage, and thus train in seeing all phenomena as appearance-equal, like the nature of a reflection, with a mind free from attachment. The teaching on the indeterminacy of objects and the non-attachment of mind is: Outwardly, like the various appearances that are indeterminate in objects, the mind is without attachment, the great freedom from bias. Know it as the Great Perfection of self-nature. Thus, just as appearances are not fixed as one but are various, the consciousness that grasps them is also without attachment, liberated into the sole freedom from bias, giving rise to the Great Perfection of self-nature. Also, as it says in the *Great Sky* Tantra: "Like appearances that are indeterminate, the mind is also without attachment, free from partiality. The unmade Great Sky is the Great Perfection of self-nature." And so on. Explaining the reasons for these, stating the reasons is: Thus, regarding all phenomena of existence, samsara, and nirvana, the past phenomena are imperceptible, equality. The future phenomena are unborn, equality. The present phenomena are non-abiding, equality. The three times are timeless, equality without basis. All is the nature of primordial perfection. Thus, with the five equalities, know that all phenomena are equal, therefore there is no acceptance or rejection, no good or bad. That is, these phenomena of existence and samsara, having passed and ceased in the past, do not come or return, equality. The future is unborn, therefore it is not in any direction, equality. The present, if examined with inner and outer essence-recognition, cannot be found, but if not examined, it appears, equality. As it says in the *Statement of Names*: "The three times abide in the realization of timelessness." Thus, the three times are also not established as time, because there is no basis for connection, emptiness, equality. All is unproduced, and arises from the nature of the unproduced. Abides in the nature. Ceases like the nature, at the time of appearance, it is not established in anything, equality. As it says in the *Intermediate Mother* Sutra: "Subhuti, dharma"
Chinese
所有事物皆是平等性，因此般若波罗蜜多也是平等性。法性不动的经中说：一切法自性不生，本体不动，远离作用的边际，超越戏论的境界，本来就是平等性。心性不变的开示是：显现世间轮回涅槃是心的影像，心的自性是法界虚空广大，虚空的自性三时没有迁变，不变的自性本来就是寂灭，从根本上就是菩提普贤。显现如何呢？就像业习气迷惑的影像在镜面上显现一样。《华严经》中说：心如绘画师，心造作五蕴，世间所有界，都是心所画。因此，外器世界坏灭，内情众生坏灭所依赖的显现世间一切，都是由迷惑的心习气串习，如梦一般显现的一切，在显现之时就没有成立。因此，确定显现是心的迷乱显现。确定执著显现的心是空性，就像虚空一样。《多哈》中说：心应被视为如虚空，应将心视为虚空的自性。确定虚空不变是，《普作续》中说：如同虚空没有迁变一样，心性虚空的自性没有改变。不变的意义就是本来寂静，从寂灭中解脱，是普贤的自性。《普作续》中说：心性不变，本来清净的这个，是精华菩提，普作自然成就。第二部分有五点，开示显空无别，本来平等是：因此，一切法都是原始广大，稀有，圆满大圆满中，显现和空性无别，本初的状态，不执著一和多，远离戏论，没有偏袒和分别，一切都是平等性，显现平等，空性平等，真平等，假平等，有平等，无平等，超越边际而平等，一法界本来就是清净的状态。像这样，一切法显现和空性二取不分，超越一和多的戏论
English
All things are equal, therefore the Prajnaparamita is also equal. The Sutra of the Immovable Nature of Dharma says: All dharmas are unproduced by nature, immovable in essence, free from the limits of action, beyond the realm of proliferation, and have been equal from the beginning. The teaching of the unchanging nature of mind is: All appearances of samsara and nirvana are reflections of the mind. The nature of mind is the vast dharmadhatu-space. The nature of space is unchanging in the three times. The unchanging nature is originally in peace. From the very beginning, it is the enlightenment of Samantabhadra. How does it appear? It is like the reflection of karmic imprints and delusions appearing on the surface of a mirror. The Avatamsaka Sutra says: The mind is like a painter; the mind creates the aggregates; all the realms of the world are painted by the mind. Therefore, all appearances of samsara, on which the destruction of the outer world and the destruction of the inner beings depend, are all due to the habitual practice of the deluded mind's karmic imprints. All that appears like a dream is unestablished from the moment it appears. Therefore, it is determined that appearance is the delusion of the mind. Determining that the mind that grasps appearance is emptiness is like space. The Doha says: The mind should be regarded as like space; the mind should be regarded as the nature of space. Determining that space is unchanging, the Kunjed Gyalpo says: Just as space is unchanging, the nature of mind, the nature of space, is unchanging. The meaning of unchanging is that it is originally peaceful, liberated from sorrow, and is the nature of Samantabhadra. The Kunjed Gyalpo says: This unchanging, primordially pure nature of mind is the essence of enlightenment, spontaneously accomplished by the All-Creating King. The second part has five points: teaching that appearance and emptiness are inseparable and primordially equal: Therefore, all dharmas are primordially vast, wondrous, and all-encompassing in the Great Perfection. Appearance and emptiness are inseparable, in the primordial state. Not fixating on one or many, free from elaboration. Without partiality or discrimination, all is equality. Appearance is equal, emptiness is equal, truth is equal, falsehood is equal. Existence is equal, non-existence is equal, beyond extremes is equal. The one realm is the state of primordial purity. Thus, all dharmas are inseparable from appearance and emptiness, transcending the elaboration of one and many.
Chinese
因为各方雨水断绝，这具有如虚空般的意义。总集经中说：一切法皆为空性，虚空无有自性，虚空无有譬喻，虚空无有边际，所有一切诸法，应如是知其义。如是，虚空在意义上看似平等，如镜中之影像般平等。在空性上平等，犹如彼处之色无有自性。于迷乱之识前，仅于能起作用上，于真实中平等，如色与影像二者，皆能于眼识前生起取色之识。于虚假中平等，于无有体性的状态中，如错觉中见到的དྷ་དུ་ར་（藏文）食用之景象。于有中平等，仅是舍弃显现之化现。于无中平等，因无有自性，如阳焰之水。于无边际中平等，如虚空之广阔状态。于原始平等中，法性超越分别之界，无有譬喻，即从初始即为空性。圣妙吉祥云经中说：从初始即为空性，未来之法，已逝者无有，无处所，远离处所。如幻之自性，恒常无有心要。一切清净，极清净如虚空。诸佛之法，无论如何善说，亦因无尽故不可见。此法先前无我，无有众生。即便如是善说，亦不会穷尽。仅是于恒常上假立而宣说。轮回中无法找到名言，无论如何先前生起，皆无有边际之体性。为了知晓未来之时，业与行为如是进入，无论初始与最终皆会生起。诸法恒常寂静，自性空性。亦应知晓一切无我。如是。此理亦于月灯经中宣说。所示一切由分别念所假立者皆为空性，如是：一切由分别念所假立者皆为空性，所有名称皆是突发之自相增益。无有真假二者，境与心无有关联，一者不染著于另一者，无有能取所取。彼亦是蕴与界等之宗派，乃是由分别念假立而说，因由分别念所假立之彼者于诸法中亦无有，故亦为空性，所有安立之名称，于彼意义之内外皆无有。