English
The bondage of clinging arises from the thoughts of attachment, aversion, acceptance, and rejection towards what appears in awareness. The Samadhiraja Sutra says: Just as the moon appears in the clear sky, and its reflection also appears in the clear lake, but the moon has not moved into the water. Know all dharmas to be like that. This is the self-appearance of the stable habitual patterns of the appearing realm. It is taught that if the mind does not grasp the dualistic images that appear to the five sense faculties, then the nature is not tainted by itself. Proclaiming the absence of inherent existence with the certainty of one's own realization, comparing the appearance of existence to the nature of the moon in water: What is this thing? It is not a real object, and there is nothing to grasp. It is neither with characteristics nor without characteristics. It is neither existent nor nonexistent, transcending the extremes of truth and falsehood. The statement that it is merely an image hits the mark. When looking at these appearances as dharmas, which are exemplified by the moon in water, one sees these appearances as empty forms that are not atomic particles. One realizes that the nature of things, non-things, existence, non-existence, truth, and falsehood are not established in any way. One thinks, 'This appearance is different from before, it is wonderful and laughable.' Then one begins to realize that appearances are without inherent existence. One develops great respect for the Bhagavan, realizing from the supreme essence that all dharmas are empty of inherent existence, like the moon in water. Which dharmas are said to be like the moon in water? The six, such as form, are like the moon in water, because they appear without being existent, and their nature is not established. Because their appearance is unceasing, and because they appear in illusion. The six, such as the eye, the eye faculty, and eye consciousness, are like the moon in water, empty and illusory. Like a mirage, like a water tree, without essence. One should realize that all are empty of truth. The six objects, such as form, the six doors, such as the eye, the six faculties, such as the eye faculty, and the six, such as eye consciousness, are said to be like the moon in water. Why are they like the moon in water? Because they are merely appearances, their nature is not established, their appearance is unceasing, and they appear in illusion without being existent. Therefore, appearing without being existent is illusory, being merely an image is empty, appearing without being true is like a mirage, and being without essence is like a water tree. It is merely the play of empty form appearances.
Chinese
应当如此理解。在《守护国土经》中说：这些法没有自性，如同堆积、疏松和虚假之物，如同水树一般没有任何精华。如是，一切法不仅如水月，法界自性清净的觉性菩提心也是显现而无自性，被说为各自本来的智慧。不为边际所染，无有垢染之心，如水中月般的显现，离于显现空性戏论，深寂不可思议的智慧，超越言说，了知自明清澈而不动摇。其中，水中的月亮在事物和相状上没有自性，因此超越了有无的边际，如同在眼前显现而未曾止息一般，心性清净的这个也是没有事物和相状，因此也超越了有无戏论的边际。然而，由于上师的加持，各自本来的觉性显现为空明无碍的巨大状态。正如《大游戏经》中所说：我已获得深寂离戏光明无为如甘露般的法，无论向谁展示，都不会理解，因此不语，独自住在森林中。如是宣说。于离边之如是性中给与教导：如水月显现之时，未成立为月亮一般，种种显现之时，种种成立破立皆无。远离三时言语思念之分别念，安住于不思议之如是性中。如水中显现月影之时，其中没有月亮一般，从如何显现之时起，就因为没有那样成立，所以将所显现的一切安住于远离分别念的状态中。《普作王续》中说：奇哉！心乃如是之自性，如是离勤大乐中，具足一切相，然一切相皆无。莫作造作，安住于如是性中。如是宣说。不造作地安住于心：无有来去周遍之菩提心，无有内外超越思念不执着于宗派，于无有局限偏袒之法性中，放下宽窄高低之寻觅。内在自生智慧之体性是无有来去内外之自性，因此是超越心识之境，不应执着于此是彼。由于无有局限和偏袒，因此宽窄高低皆不成立，所以不要束缚于禅修之念的盒子里。
English
It should be understood as such. In the Sutra of Upholding the Land, it says: These dharmas have no self-nature, like heaps, loose things, and false appearances, like water trees without any essence. Thus, not only are all dharmas like the moon in water, but the awareness of bodhicitta, which is the naturally pure essence of dharma, is also appearance without self-nature, and is said to be each individual's own wisdom. The mind unstained by extremes, without impurity, the way of the moon in water is appearance, emptiness, and free from elaboration. Profound, peaceful, non-conceptual wisdom is beyond expression. Know it as self-luminous, clear, and unwavering. In this, the moon in water has no self-nature in terms of substance and characteristics, thus it transcends the extremes of existence and non-existence, just as it appears unceasingly before the eyes. This pure nature of mind is also without substance and characteristics, thus it transcends the extremes of the elaboration of existence and non-existence. However, through the blessings of the lama, each individual's own awareness appears as a great state of emptiness, clarity, and unobstructedness. As it is said in the Extensive Play Sutra: I have found a dharma like nectar, profound, peaceful, free from elaboration, luminous, and unconditioned. If I show it to anyone, they will not understand, therefore I will not speak and will dwell alone in the forest. Thus it is said. Giving instruction on the edge-free Suchness: Just as when the moon appears in water, it is not established as the moon, when various things appear, there is no establishment or elimination of various things. Free from the discriminating mind that understands the terminology of the three times, leave it in the non-conceptual Suchness. Just as when the moon's reflection appears in the water, there is no moon there, so from the moment of how it appears, it is not established as such. Therefore, leave whatever appears in a state free from conceptual thought. In the All-Creating King Tantra, it says: O mind, the essence of Suchness, in the great bliss of Suchness, free from effort, possessing all aspects, yet completely without aspects. Do not fabricate, rest the mind in Suchness. Thus it is said. Leaving the mind uncorrected in its natural state: The bodhicitta that is all-pervasive, without coming and going, without inside and outside, beyond thought, not clinging to factions, in the nature of dharma without limitation or bias, abandon the search for wide and narrow, high and low. The essence of inner self-arisen wisdom is the nature without coming and going, inside and outside, therefore it is beyond the realm of mind, and should not be grasped as 'this' or 'that'. Because there is no limitation or bias, wide and narrow, high and low are not established, therefore do not bind it in the box of meditative thought.
Chinese
例如，《入行论》中说：“胜义非是智之境，说彼是名言。”因此，显现而无自性，所示现的思辨毫无意义。不思不念，安住于原始状态，一切即一切，如水中之月。非真非假，轮涅平等性。如实安住于法性之中。无论显现如何，由于超越了无限，轮涅平等。不要特意以分别念来修空性，应如经中所说如实了知此地。智慧显现庄严经中说：“文殊，水中的月亮，显现而无自性。同样，一切法显现而无自性。”破除执着于边执之念：显现世间轮涅如清水中的月亮。本初空，降临空，自性本来空。于此执着有无，以分别念迷惑，不要执着于差别、宗派、成见。一切法无基，故本初即空；无体性，故降临即空；无相，故自性本来空，于此平等性中，以是否、大小、对错、高低等来衡量，毫无宗派成见的必要，应知承许为离边如虚空。如《楞伽经》中说：“乃至心入时，未达乘之边，心若何时变，无乘亦无行。”确定证悟与未证悟的次第：乃至有我执之念，彼时无从轮回中解脱之时。无执自然安住，本初真实之心。本来清净，自然解脱，超越一切宗派，即是自性，于此何需改造。即使有“这是什么”的微细执着，也会束缚于轮回。多哈中说：“即使是芝麻皮大小的刺痛，也只会带来痛苦。”无执自然安住的觉性，显现为广阔无垠的自性，是心性本来的自然运行。琼钦中说：“无需修持，自然放松，无边无际之义。心性本初真实，自然显现，即是实相，于此何需改造。”因此，确定其为自性大圆满：境为空性，如水中之月。
English
For example, in the Bodhicharyavatara, it says, "The ultimate is not the object of the mind's discernment; it is said to be conventional." Therefore, since it appears but has no essence, the shown speculation is meaningless. Without thinking or contemplating, abide in the original state, everything is everything, like the moon in water. Neither true nor false, the equality of samsara and nirvana. Abide as it is in the nature of reality. No matter how it appears, since it transcends the infinite, samsara and nirvana are equal. Do not deliberately meditate on emptiness with conceptual mind; one should know this place as it is according to the sutras. In the Sutra of the Ornament of Manifestation of Wisdom, it says, "Manjushri, the moon in the water appears but has no self-nature. Likewise, all dharmas appear but have no self-nature." Refuting the clinging to extreme views: The appearance of samsara and nirvana is like the moon in clear water. Primordially empty, descending empty, self-nature is originally empty. Clinging to existence or non-existence, being deluded by conceptual mind, do not cling to differences, sectarianism, or prejudices. All dharmas are without basis, therefore primordially empty; without essence, therefore descending empty; without characteristics, therefore self-nature is originally empty. In this equality, measuring with whether it is right or wrong, big or small, correct or incorrect, high or low, etc., there is no need for sectarian prejudices, one should know to accept it as being free from extremes like space. As it says in the Lankavatara Sutra, "As long as the mind enters, it has not reached the edge of the vehicle; when the mind changes, there is no vehicle and no going or coming." Determining the order of realization and non-realization: As long as there is the thought of ego-clinging, there is no time to be liberated from samsara. Without clinging, naturally abiding, the original true mind. Primordially pure, naturally liberated, transcending all sects, that is self-nature, what need is there to modify it. Even if there is a subtle clinging of "What is this?", it will be bound in samsara. The Doha says, "Even the pain of a sesame seed-sized sting only brings suffering." The awareness of non-clinging and naturally abiding, appearing as vast and boundless self-nature, is the natural flow of the mind itself. The Great Garuda says, "Without practice, naturally relaxed, the meaning of infinite. The original true mind, whatever naturally appears, is the reality, what need is there to modify it." Therefore, determining it as the Great Perfection of self-nature: objects are empty, like the moon in water.
Chinese
例如，当智慧显现为不执着空性时，能取和所取二者不成立，境和心没有关联，如其本性，在无勤任运的大圆满状态中，当内心一切显现为无执着时，就叫做自性大圆满任运自成。如雄鹰大鹏所说： 无为自净无二者， 大圆满即是，于彼何需作？ 如此等等。 了悟清净、平等、当下唯一的瑜伽士，所有行为都成为法身的游舞，也断除了地道之分。任何显现都成为助道的自性，无偏的大乐任运自成。如是了知，无需行于任何道地，于原始本基中现前证悟。一切地和道都在觉性一味中，当觉性证悟为自解脱、无偏颇时，所有行为都成为大圆满聚会的行持。因此，显现和轮回的一切法都显现为一个坛城的游舞。如多哈中所说： 地道与佛陀，一切皆一味。 本初之智慧，心中常忆念。 以及《秘密藏续》中所说： 大圆满证悟瑜伽士， 行持一切生起大坛城。 以及《普贤王如来根本续》中所说： 噫！坛城即是不谬之义精华， 轮即是轮涅大乐圆满游舞。 基之根本无二菩提心之界， 当知普贤王如来之坛城。 如是宣说。 下面讲述修道的次第： 如是证悟后安住于彼状态，就是如如不动如水中月般的禅修。无论显现什么，都了知其无实、虚幻、空荡荡，具缘者应当精进修习。如此，将一切可显现之境都了知为无而显现、如水中月般的自性。心无一和多，安住于不分别之状态中。如《圣妙吉祥根本续》中所说： 如是夜晚水中月， 自性无垢于海显， 然彼水月空无实， 诸法如是当了知。 如此等等。 如何禅修之方式： 前行如前，祈请水中月。正行，无论显现什么，都观想其与水中月相同，安住于彼状态。上师瑜伽如前修习，法