English
Although appearing as radiant and bright, from the very moment of appearance, its own nature is emptiness, merely a clear manifestation of non-existence. As stated in the Heart Sutra, "Form is emptiness." However, merely in conventional terms, appearing as form like illusions, etc., is the unobstructed play of the power of awareness. In the Dharma language of the Paramita Vehicle, it is said, "From the state of emptiness, dependent arising appears unceasingly," which has the same meaning. Therefore, it is stated there, "Emptiness is form." Therefore, do not be stained by the clinging mind that thinks the appearance of objects is like this. If you do not cling to anything, mere appearance will not bind you, because the root of bondage is the duality of grasper and grasped. The object of grasping and the consciousness of grasping, mutually related as object and subject, are severed in the state of objectless awareness, or vanish like waves dissolving into the ocean. Therefore, do not think or analyze the appearance of phenomena as objects of characteristics, and do not deliberately look at the state of Dharma-nature awareness. Do not cling to the mind regarding the understood non-existence, selflessness, emptiness, etc. Each, with its own self-arisen awareness-wisdom, is guarded by the spontaneously arising mindfulness in a non-discriminating state, so that the impurities of the inner and outer elements are also naturally purified. As stated in the Consequence School, "After real and unreal are purified, the clinging to the objects of the five senses is purified, the grossness of the elements is purified, wisdom is purified, showing the appearance of increase. From this, it is the Dharma-nature of exhaustion." Such a complete realization is the footprint of the Buddhas of the three times, and in the realm of the wisdom guru, one can reach it now without needing to rely on many lifetimes and long periods of time. As stated in the Treasury of Unborn Jewels, "Do not think about anything, do not consider anything. Do not fabricate, rest in a natural, relaxed state. That unfabricated state is the Unborn Jewel Treasury. It is the footprint of all the Buddhas of the three times." The above is the conclusion of the third root section, advising to strive on the path. The lower five paths that cling to cause and effect as purification and liberation, and the Great Perfection of self-nature, the inseparability of truth, the five paths of Dharma-nature beyond conceptual mind, in short, in the chapter on profound Madhyamaka, the basis to be understood by view, that is, emptiness or freedom from elaboration, is here called the path of the Dharmadhatu 1, that is, awareness.
Chinese
虽然为了理解地基而安立了名言，但它的自性是名言和所知无法触及的，所以是甚深的。由于智慧和思虑没有生起，所以是寂静的。由于超离了有无和真假，所以是离戏的。由于自性的光芒没有止息，所以是光明的。由于三时没有迁变，所以是无为法。如佛陀所说：甚深寂静离戏光明无为法，我已证得如甘露般的法。这样就清楚了。像这样的法界，从这个窍诀续部中显示具有三种特征：自显现中说：法界的智慧，即是大空性的境界，显现是光的光明，智慧是觉性的行境，这三者聚合称为法界。这样说的。也就是说，自性不变，所以力量等功德本来就具足。法界、显现、觉性与所依和能依相关联，但在体性上不执著为我。不是空无所有的空性，由于智慧的对境和记忆的自境耗尽，轮回在根本上断绝了特征，但并没有变成顽空。涅槃的基础本来就任运成就，所以称为自性光明、如来藏的法界。它的自性，在脱噶的道上，利根者可以立即证悟而不动摇，中等和下等根器者也可以通过逐渐串习的力量证悟，并将心安住在那个状态的禅修，由于证悟的觉性与自己没有差别，所以要知道这是不错误的法性一味的道。像这样的道理，在妥噶的境界中，称为安住在基础上的清净法界。习惯了那个状态，光明道的显现，也顺带看到了，之前已经说过了。觉性的道２是殊胜的智慧，像这样，如果没有了知所量对境法界的自性的智慧，那么刚才所说的内法界空性荡然无存，也有陷入断灭的危险。因此，以法界的自性与自己成为一体的方式证悟的各自的觉性殊胜智慧，从觉性的角度来说没有断灭。由于本体没有成立，所以没有陷入常边。从对境觉性的角度来说，虽然与意相似，但不随逐对境，也没有被分别念所染污，所以不积聚业和习气，因此是寂灭的
English
Although terms are applied to the basis for understanding, its nature is profound because it cannot be touched by terms and objects of knowledge. It is peaceful because wisdom and deliberation do not arise. It is free from elaboration because it transcends existence and non-existence, truth and falsehood. It is luminous because the radiance of its nature is uninterrupted. It is unconditioned because the three times do not change. As the Buddha said: Profound, peaceful, free from elaboration, luminous, unconditioned, I have found a Dharma like nectar. This is clear. Such a dharmadhatu is shown in this instruction lineage to have three characteristics: From Rangshar: The wisdom of the dharmadhatu is the realm of great emptiness, the manifestation is the appearance of light, and wisdom is the field of activity of awareness. The combination of these three is called dharmadhatu. That is what it says. That is, because its nature is unchanging, it is inherently endowed with qualities such as power. Although dharmadhatu, appearance, and awareness are related as support and supported, they do not grasp at self in essence. It is not a nihilistic emptiness. Because the object of wisdom and the self-object of memory are exhausted, samsara is fundamentally cut off from its characteristics, but it has not become like a blank void. Because the basis of nirvana is spontaneously accomplished from the beginning, it is called the dharmadhatu of self-luminous sugatagarbha. Its nature, on the trekchö path, can be realized instantly by those of sharp faculties without wavering, and those of intermediate and lower faculties can also realize it through the power of gradually becoming accustomed to it, and the meditation of placing the mind in that state, because the awareness that realizes is not different from oneself, it should be known that this is the unerring path of the single nature of Dharma. Such a method, in the state of tögal, is called the pure dharmadhatu abiding in the ground. By becoming accustomed to that state, the appearance of the path of luminosity is also seen incidentally, as has already been explained. The path of awareness 2 is special wisdom, like this, if there is no wisdom that knows the nature of the object to be measured, the dharmadhatu, then the inner dharmadhatu emptiness just mentioned will be completely empty, and there is a danger of falling into annihilation. Therefore, the special wisdom of each person's own awareness that realizes the nature of the dharmadhatu as being one with oneself, has not been cut off from the aspect of awareness. Because the essence is not established, it has not fallen into permanence. From the point of view of object-awareness, although it is similar to mind, it does not follow the object, and it is not defiled by conceptual thought, so it does not accumulate karma and habitual tendencies, therefore it is peace.
Chinese
是超越地的自性。光明道３是指，本性不可认知的自性，也不会变成如顽石般的空无，因为习惯于内明本来清净的界限，无边无垢的状态，所以从界限中本自具有的三身显现，从气清净的部分，光明道显现的方式。开示的阐述中说：从本来没有的空性中，生起自然穷尽的光芒。从无所作为的空性中，获得象征三身的光芒。这样说。也就是，以执持智慧光明之显现，如用绳索套取水中月亮的方式来逼迫，眼底的光彩充满，五根明显显现的五光圆圈，自明，颜色清澈，唯一，显现出远离戏论的意义，这就是空性明点之灯，因此依靠这两种方式，光明之显现生起并增长。断除道４是指，自性直接相合，从证悟到无有基础之处时，从本性清净之业不改变的意义上，在唯一的起点上断定，无论力量显现如何动摇，也理解显现无有基础。理解知识无有处所。理解觉性无有依靠。理解法穷尽，无有名相。因此，证悟到游戏是法性的特殊法，就在自己的位置上放下，从自己解脱，见到无自性的法性，就称为显现解脱同时。过去之后说：一切显现存在都显现为法身净土。显现的当下就在自己的位置上解脱。这样说。也就是，觉性部分被气推动，从心念活动而产生的应断除的污垢、障碍和歧途，都在证悟法性的智慧，无分别的状态中，觉性的状态没有特别执着和目标地解脱，因此心识没有刹那相续的形态，所以本解脱没有重复的基础，自解脱超越了对治。对此，安立修行的把握，就称为在把握解脱上安立。如果不知道这样解脱的方式的关键，即使修行忍耐力很强也没有用。如是说：知道修行却不知道解脱，禅定与天神有什么不同？这样说。超越顶峰之道是相互依存和所依
English
It is the nature of transcending the earth. The path of luminosity 3 refers to the fact that the nature of mind, which is inherently unrecognizable, does not become like an empty stone. Because of the habit of being in the state of inner clarity, primordial purity, without limits and without impurities, the appearances of the three bodies that are primordially present in the realm of reality manifest from the purified aspect of wind, in the manner of the path of luminosity appearing. In the explanation of the introduction, it says: From the emptiness that was never there, phenomena naturally exhaust and light radiates. From the emptiness free from action, the light that symbolizes the three bodies is found. That is to say, by holding onto the appearance of the wisdom light, like trying to catch the moon in water with a lasso, the colors of light fill the depths of the eyes, and the five lights, which are clearly manifest to the senses, appear as self-luminous, clear, and single circles, representing the meaning of being free from elaboration. This is the lamp of the empty thigle, and therefore, based on these two aspects, the appearance of luminosity arises and increases. The path of cutting through 4 refers to the fact that when one's own nature directly meets and realizes that there is no basis or place, from the moment of realization, the actions of the pure nature do not change. By decisively cutting through at a single point, no matter how the play of power shakes, one understands that appearances have no basis. One understands that knowledge has no place. One understands that awareness has no support. One understands that dharma is exhausted and has no name. Therefore, realizing that the play is the special dharma of dharmata, one leaves it in its own place, and by liberating oneself, seeing the dharmata of no self-nature is called simultaneous arising and liberation. After the past, it says: All phenomena and existence arise as the pure land of the dharmakaya. The arising itself is liberated in its own place. That is to say, the part of awareness is propelled by wind, and all the impurities, obstacles, and deviations that arise from the activity of the mind are liberated in the state of non-conceptual wisdom that knows the nature of reality, without special attachment or aim to the state of awareness. Therefore, since there is no momentary continuation of mind, primordial liberation has no basis for repetition, and self-liberation transcends antidotes. To establish confidence in this practice is called establishing confidence in liberation. If one does not know the key to this way of liberation, even if one has great endurance in practice, it is useless. As it is said: Knowing how to practice but not knowing how to liberate, how is meditation different from the gods? Thus it is said. The path of Tögal is mutually dependent and relying
Chinese
即使通过这种方式安立四种灯，道的体性仍然是界和智慧二者。因为在界的范围中注入智慧的光芒，所以是结合。也就是这样，首先依靠闻思的智慧，彻底理解抓住轮回和涅槃二者的远射之境，然后以智慧结合的远射，用观空来约束抓住光明之显现，从而以修慧到达法性现前的光明之界中，在内界完全清净的基础上，从消除障碍的业风的清净部分，外在显现界和明点的灯融为一体。并且，在此显现智慧自生的灯，具备体性、能力和光芒的三种功德。因此，必须努力于这样的道，教诫说，对于这些道，根器和福报上等者，以基见立断，道任运成就光明方便智慧双运来修持，不依赖共同的次第道，而是以自性大圆满的不共五道，圆满三身道显现，在一生一世中，在具有六种殊胜功德的基位上达到究竟。中等和下等者，也会在任何一个中阴中解脱。要知道这是道的殊胜之处，即要了解。像这样，仅仅对解脱和法大圆满具有信心是不够的，即使是前世在身语意上修习的具有征兆者，如果在此不努力，也会进入其他有。对于最初的业力者来说，与俱生和遍计的无明，以及由此产生的各种分别念为友，被虚幻显现的自性，外境的欺骗所控制，在无边痛苦的轮回荒野中，被束缚于存在的业，以及从各方面引发这些业的烦恼之造作，犹如铁链一般，从今天直到现在一直被束缚而无法解脱。而且，现在魔和罪恶的朋友很近，虚幻的欺骗很多，对治力弱。对于被称为非法的事物，感到羞耻和畏惧。