English
Appearances are due to the power of the intense entry of the afflicted self-mind. Thus it is said. Just as the sound of the gods' drums, the gods arise from their own nature. Similarly, the peaceful Dharma of the Thus-Gone One, what is spoken arises from one's own actions. Thus it is said. Thus, how is it that all phenomena are shown to be like illusions? Just as an illusion is empty from the moment it appears. Similarly, all phenomena that appear are empty of truth. Just as an illusion transcends the extremes of existence and non-existence. Similarly, all phenomena transcend inherent existence, fixation, and thought. Just as an illusion is empty from the moment it appears, all phenomena are also empty. Just as an illusion, when examined, transcends the extremes of existence and non-existence, all phenomena also transcend extremes. Appearing but without inherent existence, it is shown to be like an illusion. In the Sutra of the Ornament of the Appearance of Wisdom, it says: Manjushri, an illusion appears but is not existent. Similarly, all phenomena appear but are not existent. From appearances that are like illusions, there is no establishment even in illusion, like this: Appearing though empty, true though false, however labeled, there is no truth whatsoever. Do not grasp at "what is this," look to the great expanse of impartiality. Even if names such as emptiness, truth, and falsehood are applied, there is no establishment in reality, so transcend the confines of sectarian bias and realize the vast expanse beyond extremes. As it says in the Root Wisdom: It is said to be empty, and it is also said to be not empty, emptiness and non-emptiness and so on are pacified, where is this pacification? Thus it is said. The Buddhas have taught about self and no-self, and also about non-cessation. Like this. If there is no clinging to extremes, then it shows that everything is possible, a great state of unreliance: If there is no clinging, whatever is, let it be. What is the use of arguing about mere words? If there is no clinging to the extreme of truth in anything, however it is understood, it is only a tool for understanding symbols, because it has already been established that there is no truth in meaning, it is empty. Therefore, arguing about words is meaningless, it should be left as it is. As it says in the Doha: Once realized, everything is it, no one else can know anything other than that. Like this. If there is clinging, even if one realizes highly, one cannot return to one's own ground: If one clings to "what is this," then nothing is the true state. What can be expressed by the net of mental speculation? What the mind speculates is one's own conceptualization, that
Chinese
即使它象征着胜义空性，但又怎能从执着中产生实相呢？即使有“是空性”等等的执着，也只是自己的分别念在那里执着，而不是真正的空性，因为它是执着。它本身就是轮回，因为分别念不断地传递，将众生抛向各自的境地。如果脱离了它，也能达到涅槃。《赞颂文殊菩萨》中说：“除了分别念之外，没有什么叫做轮回。因为脱离了分别念，您是常时涅槃。”因此，认为“是空性”就能象征空性，并认为没有过失的说法也是不合理的。然而，即使象征并使人了解，对于超越了名相象征的事物，又有什么可以象征的呢？因此，无意义的争论和执着，只会让人不了解心性，只是徒劳的臆测而已。以思维来衡量空性，并不能了解心性本来的空性，因为本性的本质超越了一切名相象征，没有分别念。以思维来衡量，只是在意识中衡量无知之境，就像盲人评论美丑一样。那么，通过什么来了解呢？当上师的加持融入心中，就像晴空中升起的太阳一样清澈。当有能力且具足缘起方便时，那时才能证悟殊胜的意义。不通过思维，脱离臆测的空性本性实相是，觉性的本质是超离思辨的。它在自相续中显现，来自于自己的福德和上师的加持。在灌顶或开示等场合，通过象征和良好的缘起，自知觉性是空明澄澈的。如《二观察续》中说：“依止上师的方便，从自己的福德中了知。”《多哈》中说：“上师所说融入心中，如同见到掌中的宝藏。”那又是怎样的呢？一切都是一体，没有是否的争论。如同虚空般无边无际，自性空明澄澈。广大而显现空性，在幻化的自性中，一切法自然而然地被证悟。证悟本性时，一切外境显现都像幻化一样清晰透明。
English
Even if it symbolizes the ultimate emptiness, how can reality arise from clinging? Even if there is clinging to "it is emptiness" and so on, it is just one's own conceptualization clinging there, not the real emptiness, because it is clinging. It itself is samsara, because the conceptualization is constantly transmitted, throwing beings into their respective states. If one is separated from it, one can also attain nirvana. In the "Praise of Manjushri" it says: "Apart from conceptualization, there is nothing called samsara. Because of being separated from conceptualization, you are always in nirvana." Therefore, the statement that thinking "it is emptiness" can symbolize emptiness and that there is no fault is also unreasonable. However, even if it symbolizes and makes one understand, what can be symbolized for something that transcends names and symbols? Therefore, meaningless arguments and clinging only prevent one from understanding the nature of mind, and are just futile speculations. Measuring emptiness with the mind does not understand the emptiness of the nature of mind, because the essence of nature transcends all names and symbols, and there is no conceptualization. Measuring with the mind is just measuring an ignorant state in consciousness, like a blind person commenting on beauty and ugliness. So, through what is it understood? When the guru's blessing is integrated into the heart, it is as clear as the sun rising in a clear sky. When one is capable and has the means of auspicious interdependence, then the supreme meaning will be realized. The nature of emptiness, which is not understood by the mind and is free from speculation, is that the essence of awareness is beyond thought and expression. It arises in one's own continuum from one's own merit and the guru's blessing. In the context of empowerment or introduction, through symbols and good interdependence, one knows that awareness is empty and clear. As it says in the "Two Examinations Tantra": "Relying on the guru's skillful means, one knows from one's own merit." And in the "Doha" it says: "What the guru says is integrated into the heart, like seeing a treasure in the palm of one's hand." What is it like? Everything is one, there is no debate about whether it is or not. Like the sky, it is boundless and free from extremes, the nature is empty and clear. Vast and appearing empty, in the nature of illusion, all phenomena are naturally realized. When the nature is realized, all external appearances are clear and transparent like an illusion.
Chinese
嘎巴，无有后际的空性（藏文：ཟང་ཀ ）。内外中无有可分析之处，显现为一片开阔，宽广无垠，狭窄全无，广大无边。如萨ra哈尊者所说：前后及十方，无论见何物，即是彼本身。今日如我导师，错觉已断除，如今无需再问任何人。如是。轮回涅槃于觉性中解脱，安乐自然生起亦是如此：轮回为何？乃是错觉之心。若能证悟，即是原始涅槃。无执觉性于智慧境中游舞，不将任何显现强行执着。于显现与心之幻化中，获得安乐。轮回中，若能了悟此念头之自性，于空性显现之自然运行中证悟，则涅槃自然显现。念头与显现于无处解脱为空性，无二之原始显现游舞。如大鹏鸟所说：于心之虚空中，意识自在游舞，如幻化之运行，乃是智慧之广大遍布。如是。觉性空性（藏文：རིག་སྟོང་ཟང་ཀ ）之状态，若能如此证悟，则为见真之智慧者，无法以他物比拟，即是其本身。自生自解脱之法性。觉性空性（藏文：རིག་སྟོང་ཟང་ཀ ）之觉受，即是见证胜义谛之真理。其后，由串习生起之体验，从证悟之体性中，再无须更进一步证悟，因已见证穷尽之密意。如《般若经》所说：所见之法，不增亦不减，犹如虚空。加持之力，即使将证悟向无缘者展示，然《总集经》中云：自己之证悟，他人无法显现。此乃表示，空性之方便，上师之加持融入心间，无论于何者显现，亦非他人。有眼之人，见灯火燃烧之景象，向盲人展示，又岂能得见？如是，有眼之人见灯火燃烧，向盲人展示亦不能见。具足善缘者生起证悟，无论以何种方式向劣缘者展示，亦无法从意识分别中，得见自己之证悟。此乃由上师之殊胜虔诚心而生。如《宝性论》所说：自生者之胜义谛，唯有经由信心方能证悟。太阳之坛城光芒万丈，无眼者
English
Gapa, the emptiness (Tibetan: ཟང་ཀ ) without subsequent traces. It appears as a vast expanse, without inner, outer, or intermediate points for analysis. It is wide and boundless, without narrowness, and vast and limitless. As Saraha said: In front, behind, and in the ten directions, whatever is seen is that itself. Today, like my Guru, delusion is cut off. Now, there is no need to ask anyone. Thus it is. The arising of ease as samsara and nirvana are liberated into awareness is also like this: What is samsara? It is this mind of delusion. If it is realized, it is primordial nirvana. Unclinging awareness roams in the realm of wisdom. Whatever appears, there is no need to grasp it. In the state of the illusion of appearance and mind, ease is found. In samsara, if the nature of this thought is realized as the spontaneous flow of empty appearance, then nirvana appears spontaneously. Thoughts and appearances are liberated into emptiness without an object. The non-dual primordial appearance roams. As the great Garuda said: In the sky of mind, the mind gently roams, like the movement of illusion, it is the vast expanse of wisdom. Thus it is. The state of awareness-emptiness (Tibetan: རིག་སྟོང་ཟང་ཀ ). If one realizes in this way, one is a truth-seeing wisdom being. It cannot be compared to anything else, it is itself. The Dharma nature of self-arising and self-liberation. The realization of awareness-emptiness (Tibetan: རིག་སྟོང་ཟང་ཀ ) is seeing the truth of the ultimate sphere. Later, from the experience of habituation, there is nothing more to realize from the essence of realization, because one has seen the exhaustive intent. As the Mother said: Whatever Dharma is seen, it neither increases nor decreases, it is like space. Through the blessing, even if realization is shown to those without fortune, the 'Compendium' says: One's own realization does not appear to others. This shows that the means of emptiness, the Guru's blessing enters the heart, and whatever manifests to someone, it is not to others. A person with eyes sees the sight of a burning lamp, but if it is shown to a blind person, how can they see it? Likewise, a person with eyes sees a burning lamp, but if it is shown to a blind person, they cannot see it. Realization arises in those with good fortune, but no matter how it is shown to those with lesser fortune, they cannot see their own realization from mental discrimination. This arises from the supreme devotion to the Guru. As the 'Uttaratantra' says: The ultimate truth of the self-born is realized through faith. The mandala of the sun shines brightly, but those without eyes
Chinese
就像“看不到地面”一样。对于那些没有听闻的人，以及那些即使听闻了也被各种分别念所迷惑的人，说现在此生没有证悟真如的机会。言语不通，意义不明，谁看不到良善的太阳？因此，其他的愚笨之人，就像鹦鹉念经一样，充满了傲慢。分别念的网没有见到精要的意义，不认识那个，就像瞎子看不到事物一样。没有证悟的时候，把意识的分别念执为真实。唉呀，真是非常不幸的迟钝之人，永远不要期望精要的意义。以前也缺乏善说的财富，现在又变成了极其愚笨的智慧，对于那些像鹦鹉一样执着于分别念之网的人来说，没有机会见到心性光明之义，一个是因为愚笨的禅修执着于意识的分别念，另一个是因为堕入了执着于意识分别念的极端。正如大学者噶饶多吉所说：执着于意识分别念的见解真是令人厌烦，依赖于它的禅修真是令人疲惫，对它的结果的期望也是错误的。就像这样。赞叹自己一方以理证成立的真如证悟：这里，心性是神圣的智慧，上师所指示的是自明智慧的真实。如果将自心不加改造地安住，它就会显现。如果没有希望、恐惧、执着，它就会显现。如果空明无边无际，它也会很好地显现。因此，拥有传承的加持，被神圣的上师所摄受，是极其珍贵的。各自自己的智慧虽然恒常存在，却因为不认识它，所以在上师指示的此时显现而确定，之后仅仅是如实地安住心的本性，它就会显现。那时，即使显现为境和心，也会在没有执着的本性中显现。当觉性空明坦然地自然升起时，比以前更加清晰地显现，这是从神圣上师的恩德中产生的，因此，遇到非常好的传承和上师是唯一重要的。萨ra哈说：因此，由传承所具有的五种加持所生，也要以至尊者的威力来确定地证悟。出自《普贤根本续》：自与他