English
Although abiding equally in the meaning of the all-pervasive nature of reality, which is free from all conceptualizations of the three times, it does not contradict the great collections of scriptures that the Teacher himself taught widely and famously. In the *Ratnakuta Sutra*: 'O Kashyapa, what is the medicine that transcends the world? It is the diligence of thoroughly searching for the mind. O Kashyapa, the mind is beyond examination, beyond demonstration, without appearance, without cognitive aspect, without location. O Kashyapa, the mind is not seen, is not being seen, and will not be seen even by all the Buddhas. O Kashyapa, the mind, if sought everywhere, cannot be found. That which is not found is unobservable. That which is unobservable is neither past, nor future, nor present. That which is neither past, nor future, nor present is truly beyond the three times.' If such a state of Great Perfection is ascertained, then one has exhausted the very essence of the instructions on the Middle Way free from extremes. When abiding equally in that state, the connection of grasping and being grasped is severed, and all appearances and mind are liberated into the nature of reality all at once, like waves dissolving into a river. Therefore, in the way that knowable things naturally abide, one is not bound by the appearance of objects, but abides in the taking up of the five aggregates, and in the nature of emptiness, the reality of things as they are. That emptiness is also the essence of self-luminous nature, the nature of union, which is the wisdom of self-arisen awareness, abiding in the intention of the Dharmakaya of the Buddha. In the nature of reality, which is without bondage or liberation, the dharmadhatu of body and wisdom, without exception, is primordially complete, abiding without gathering or scattering, like the sun's essence and its rays being inseparable. At that time, although appearances such as forms arise without ceasing, awareness is not tainted by their appearance, so it is emptiness. Awareness does not stray onto objects, but remains in its own state, so the mind is not tainted or fixated on appearances, so it is emptiness. Having become a gapless, wide-open expanse, it is abiding all at once in the nature of reality, which is without rejection or acceptance, without decrease or increase. In the vast expanse of space: 'Without abandoning anything, the meaning of transcending all. Awareness free from bias, without support, naturally at ease. This cannot be pointed out as this, free from all thoughts. In the great expanse of non-duality, all at once.'
Chinese
而且，《般若心经》中也说：色即是空。空即是色。色不异空，空不异色。这五蕴也应视为空性。如此等等。第二，解释内部分为三类的区别：如此一来，对于超越作为和思维的、大圆满的实相，虽然没有区分和好坏，但根据根基和智慧的次第，有三种衡量方式。如《阿底大圆满》中所说：对于有心者，是心之部。对于虚空者，是界之部。对于离勤作，是口诀。如是，因为没有从自心之外转变的任何法，所以从应断的边解脱而安住的心之部，是这样认为的：在《法界宝藏论释·教言宝藏》中说：菩提心在任何处都不成立，也不是任何事物的根基，所以如同虚空。它的力量是显现方式不停止，如同明镜的表面。作用是显现为多种多样的法，如同幻化的八喻。如是说，虽然以轮回、涅槃、道三种方式总摄的法显现为多种多样，但作为多种作用的显现基础，智慧的力量没有停止，以及从那之中显现的多种作用，以及那二者的自性，确定为菩提心三种，所以在作用中显现的烦恼等等的好坏分别，任何也不特意遮止。而且，对于清净界大平等性的智慧，因为在离戏论的法性上，没有成立一和异，所以那样分为三种，实际上也不执着为成立，所以成立显现为心，并且超越了认为心存在的邪分别，并且因为知道念头分别没有自性，所以这不是显现的对境，这不是流动的心的，这不是不忘记它的忆念，像这样认为的分别念，不是自相，也不是认为一切皆空的自相，从不是以心来增益的方面解脱，即《普作续》中所说：未生本来清净的法性上，显现出生为实有的影像。如何出生，因为自性无二，如是安住于离勤作大乐之中。如此等等。心的实相
English
And, in the Heart Sutra, it also says: Form is emptiness. Emptiness is form. Form is not other than emptiness, emptiness is not other than form. These five aggregates should also be viewed as emptiness. So forth. Second, explaining the differences of the three internal divisions: Thus, regarding the reality of the Great Perfection, which transcends action and thought, although there is no distinction between good and bad, there are three ways of measuring according to the order of faculties and wisdom. As it is said in the Great Ati Arrangement: For those with mind, it is the Mind Class. For those with space, it is the Space Class. For those without effort, it is the Instruction. As such, since there is no dharma that has changed from one's own mind, the Mind Class, which abides liberated from the extremes of what should be abandoned, considers it in this way: In the Treasury of Explanations of the Dharmadhatu Treasury, it says: Bodhicitta is not established anywhere, nor is it the basis of anything, so it is like space. Its power is the uninterrupted manifestation, like the surface of a clear mirror. Its play is the manifestation of various dharmas, like the eight examples of illusion. As it is said, although the dharmas, summarized by the three paths of samsara, nirvana, and the path, appear in various ways, the power of wisdom, the basis of the manifestation of various plays, is uninterrupted, and the various plays that arise from it, and the nature of both of them, are determined as the three aspects of bodhicitta, so none of the good or bad thoughts, such as afflictions, that appear in the play are intentionally rejected. Moreover, for the wisdom of the pure realm of great equality, since one and other are not established in the nature of reality free from elaboration, even though it is divided into three in that way, it is not actually held to be established, so it establishes appearance as mind, and transcends the wrong conception of thinking that mind exists, and because it knows that thoughts and concepts have no nature, this is not the object of appearance, this is the moving mind, this is the memory that does not forget it, like this, the discriminating thought is not self-characterized, nor is it self-characterized by thinking that everything is empty, it is liberated from the aspect of increasing with the mind, as it is said in the All-Creating King: On the nature of reality, unborn and completely pure, appears the image of birth as an entity. How it is born, because the nature is non-dual, thus abide in the great bliss free from effort. So forth. The reality of mind.
Chinese
像这样不执着于勤作的意义，如果追随各种不平等安住的分别念，不仅没有意义，而且是束缚的因。萨ra哈说：谁不畅饮上师口诀甘露之水，谁不畅饮消除痛苦的清凉，那人只能在教典繁多的旷野中，因干渴而痛苦地死去。如是。所有内外现象，都无处可去，只能从法性无生普贤佛母的虚空中显现，因此，通过对治从边解脱，无作空界之部，对离有无边的大圆满见，没有束缚和解脱。显现上，无论外境显现如何，内心如何运转，都从空性中本来解脱，因此，觉性本身不愿向外显现，一切心和心所都是自显现，没有能显现和所显现，因此，显现方面，一切外境的因缘和分别念，都无法在空性胜义谛中找到破绽，因此，各种显现自然空，自然消逝。无论显现如何，都如虚空中星辰般，只是自显现的庄严，不像心部那样，觉性不愿显现为力量和游戏，因此，不将这三者视为相互依赖和偏袒，而是本来解脱的广大空界。空界六法中说：远离多种象征词语的戏论，非咒所生，本自圆满，因和缘完全耗尽，远离一切见修的垢染，无边，无中心，没有形象，没有对境。如是。不将觉性视为光明的部分和空性的界限，而是安住在本来的状态上，因此，从舍弃和取舍的二边中解脱，甚深口诀部，本体本来清净，不可言说，超越思维的大圆满之音，在自显现任运自成的门上自然显现，因此，力量显现没有障碍和错乱，以法性离戏来调伏有法现象的关键而显得殊胜。虽然心部比心光明的一面更强调甚深，但光明的力量没有融入法性，因此，容易对力量和游戏产生分别念的执着。虽然空界部强调甚深和光明平等，但由于对法性的执着，
English
Following various kinds of conceptual thoughts that do not equally settle on such a meaning that is free from effort is not only meaningless but also a cause of bondage. Saraha said: "Whoever does not drink to satisfaction the nectar-like water of the guru's instructions, whoever does not drink to satisfaction the cool water that alleviates suffering, that person only suffers from thirst and dies in the desert of many scriptures." Thus it is. All phenomena of outer and inner appearances have nowhere else to go but arise from the expanse of the unborn Dharmata, Kuntuzangmo. Therefore, by liberating from extremes through antidotes, the division of the effortless space realm does not have bondage and liberation in the great view that is free from affirmation and negation. In terms of appearance, no matter how the various outer appearances and the movements of the inner mind appear, they are primordially liberated from emptiness. Therefore, awareness itself does not desire to appear outwardly, and all minds and mental events are merely self-appearances, without being established as that which appears and that which causes to appear. Therefore, in terms of appearance, all conditions of objects and all conceptualizations do not find a flaw in the ultimate reality of emptiness. Therefore, various appearances are naturally empty and naturally vanish. No matter how they appear, they are like stars scattered in the sky, merely ornaments of self-appearing arrangements. Unlike the Mind Division, awareness does not desire to appear as power and play. Therefore, these three are not regarded as mutually dependent and biased, but as the vast expanse of primordial liberation. In the Sixth Space Realm it says: "Free from the elaboration of many symbolic words, not born from mantra, primordially complete itself, all causes and conditions are completely exhausted, free from all stains of view and meditation, without limit, without focus in the center, without form and without objects." Thus it is. Without regarding awareness as the aspect of clarity and the expanse of emptiness, but settling on the natural state of being, the profound Instruction Division, which is liberated from both extremes of abandonment and adoption, has the essence of primordial purity, inexpressible, the great sound beyond mind, naturally arising at the gate of self-appearing spontaneous presence. Therefore, there is no obscuration or confusion in the appearance of power, and it is distinguished by the key point of harmonizing phenomena into the nature of reality, free from elaboration. Although the Mind Division establishes the aspect of profundity as greater than the clarity of mind, the power of clarity has not merged into the nature of reality, and therefore, there is a tendency for conceptual clinging to arise towards power and play. Although the Space Division establishes profundity and clarity as equal, due to clinging to the nature of reality,
Chinese
空性方面容易产生过失，因为这两者（空性与觉性）将境相和觉知全然融为一体，安住在从未存在、从未消失的离基普遍状态中。如果不精通这一点，就会因为失去觉性的过失和障碍而变得严重。如《大圆满精义》中所说：“如果不能这样确定，那么与执着于意识分别的人，就没有任何区别。因此，这个确定的秘密心髓，在一切之中最为殊胜。”又如《虚空大圆满》中所说：“庸常显现本身就是错觉，如果执着于它，错觉就会不断增长。同样，谁将错觉的念头作为道路，就永远无法从错觉的因果中解脱。因此，珍视不虚假的明光显现，以及心止息的智慧作为道路。当安住于不动摇的平等状态时，明光的目标和觉性的清澈就会显现，在一个状态中会产生三种显现的体验。从本体的能量中，不会产生分别和戏论。从自性的能量中，自明会清晰显现。从大悲的能量中，觉性和乐的相续不会中断。三身的体验与虚空的边际相同。”因此，即使说窍诀部的殊胜之处在于妥噶，但在本来清净的见修行方面也极为殊胜。因为下部二者将一切突如其来的显现和心识视为游戏和装饰，而在这里，它们就像不存在一样显现为空性的影像，因此甚至不将它们视为游戏和装饰，并且分别修持明和空。要知道，对于不可言说、超越思维的法性来说，甚至连明和空的名称都没有，从而没有任何执着。如《虚空广阔》中所说：“无论显现什么，都是法身的游舞，因为美好的念头盒子实际上并不存在，所以在没有刻意执着、取舍的状态中，以不舍弃而自然解脱的方式行持。”又说，心部主要讲的是解脱的方式，而界部主要讲的是安住的方法，即使是这样，窍诀部也没有解脱念头和安住于本性的微细努力，因此是极为殊胜的。第二，讲解真实道，分为三部分：讲解解脱方式的信心，讲解区分的辨析，讲解修持的要点。第一，讲解解脱方式的信心，分为二