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Realizing the absence of form is the ultimate view, like an illusory being, closing the doors of the senses, meditating on being free from grasping and being grasped is the ultimate practice. Like an emanation being accumulating the two accumulations. Knowing how to practice the union of view and conduct is the ultimate conduct. Like an illusory being enjoying dream wealth. Having no clinging to reality in appearance and existence is the ultimate realization. ༈ Chapter Fifty-Five. The instruction on the five Dharmakayas of the mind, symbolized by meaning, is: The wisdom or Dharmata of emptiness, clarity, unobstructedness, and all-pervasiveness. For the five Dharmakayas of the mind: Exemplified by the depths of the ocean, the naked Dharmata-awareness-emptiness never wavers, is the Dharmakaya. Exemplified by Mount Meru, the meaning of Dharmata is immutable, is the Dharmakaya. Exemplified by a river, luminosity or Dharmata is continuous, is the Dharmakaya. Exemplified by a river, luminosity Dharmata is continuous, is the Dharmakaya. Exemplified by the sun, wisdom has no clarity or obscurity, is the Dharmakaya. Exemplified by the moon in water, awareness has no conceptualization, is the Dharmakaya, children. ༈ Chapter Fifty-Six. The instruction symbolized by the meaning of secret mantra is: The six wisdoms of the mind: The self-face, the original face, uncorrupted by discriminating wisdom, without grasping, the wisdom of heart-to-heart connection. Awareness does not expand outward or contract inward, the wisdom of the unity of manifold appearances and mind. Not accepting or rejecting any phenomena of samsara and nirvana, the wisdom without hope or doubt. On the appearance of various Dharmas, the seal of the unborn Dharmata increases, the self-arisen wisdom. The nature of mind is liberated from extremes. The wisdom of the union of appearance-emptiness and awareness-emptiness. The eight consciousnesses and their objects are primordially empty. The wisdom of outer emptiness, inner emptiness, and emptiness, children. ༈ Chapter Fifty-Seven. The introduction to the mind is: ༈ The seven introductions to the mind are: From the great space, the nature is not fixed. Whatever is looked at, it appears as it is looked at. Thus, due to the power of one's own mind, even a single object appears in various ways, therefore external objects are not established by their own nature, therefore the object is introduced as mind. The various appearances of one's own mind arise unceasingly like reflections, but their nature does not go beyond emptiness. The mind is introduced as a reflection. The self-arisen wisdom of
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显现无偏而生，故认知为显现无量。以虚空三诀之口诀，认知识无所依。自心证悟为法性，故认知觉性无处。八识之境相于义中未曾有，故认知境本无。义无生，故无戏论之相，故认知为无生离戏，小子。 ༈ 第五十八章。于显现生起认知为法性上广说者：一切于法性中为一，故于无取舍之义，于显现生起认知为法性者六：自心法性力，六道之所见六，外道之常断二，次第九乘之所欲，即十七显现不定而生，故于任何亦不以实执而执为是，不以意珍爱而守护。一切为法性之游舞，故不以好坏而分别，不以分别而舍弃。一切法无边际无偏颇，故不以分别于新中归纳为二元。不分别好坏之差别。不以分别之分别而思好坏等任何。不离法性明澈之义，小子。 ༈ 第五十九章。于显现生起认知为法者：认知八者。无为之觉性如虚空，意清明，如水波溶于水，分别之动摇自解脱。缘起之分别如雹摧毁般自解脱，忆念持如雹。八识离心之障蔽，故觉性自清净。无有此之确定执着，故自性无相。显现无自性故，境自空。有而无如梦，无而有如水中月，小子。 ༈ 第六十章。于显现生起认知为无生之语义九者：༧ 一切法未真实而生，虚假而显现，于无实与实执着中。认知无生九者。若以义理观察缘起之诸法，则生无自性，故生者无生如幻化之马牛。无为者非因缘所生，无生如虚空。有为者无自性故不生，无生如石女之子。色等无自性成立故，显现无生如梦。于空性中
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Appearances arise without bias, therefore recognize them as limitless appearances. With the instructions of the three skies, recognize awareness as without support. By realizing one's own mind as the nature of reality, recognize rigpa as without a location. Since the objects of the eight consciousnesses have never come into being in reality, recognize objects as primordially nonexistent. Since reality is unborn, there are no elaborations of characteristics, therefore recognize it as unborn and free from elaboration, son. ༈ Chapter Fifty-Eight. Elaborating on recognizing appearances and arising as the nature of reality: Since everything is one in the nature of reality, regarding the meaning of having no acceptance or rejection, there are six ways to recognize appearances and arising as the nature of reality. From the power of one's own mind as the nature of reality: the six perceptions of the six realms, the two extremes of eternalism and nihilism of the tirthikas, the tenets of the nine successive vehicles—these seventeen appearances arise without certainty, so do not grasp at anything with a belief in its reality, and do not cherish and protect it with attachment. Since everything is a play of the nature of reality, do not discriminate between good and bad, and do not reject what is not with judgment. Since all phenomena are without limit, boundary, or bias, do not newly gather them into duality with the mind. Do not differentiate between good and bad. Do not think about anything, such as good or bad, with the discriminating mind. Do not stray from the meaning of the clear depths of the nature of reality, son. ༈ Chapter Fifty-Nine. Recognizing appearances and arising as dharma: There are eight recognitions. The uncompounded rigpa is like the sky, the mind is clear and bright, like ripples dissolving into water, the movements of conceptual thought are self-liberated. Conceptions born of conditions are self-liberated like hail destroying, memory is held like hail. Since the eight consciousnesses are free from the obscurations of the mind, rigpa is self-purifying. Since there is no fixed grasping of "this," its essence is without appearance. Since appearances are without inherent existence, objects are self-empty. Existing yet nonexistent is like a dream. Nonexistent yet existing is like a moon in water, son. ༈ Chapter Sixty. The nine verbal meanings of recognizing appearances and arising as unborn: ༧ All phenomena do not truly arise but falsely appear, without clinging to reality or truth. There are nine recognitions of the unborn. If one examines all dependent arisings with reasoning about their meaning, then birth is without inherent existence, therefore what is born is unborn, like illusory horses and cattle. The uncompounded is not born from causes and conditions, the unborn is like the sky. Those that are compounded do not arise because they have no own-being, the unborn is like the child of a barren woman. Since forms and so on are not established by their own nature, appearances are unborn, like a dream. In emptiness
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因为没有产生的因，所以空性无生就像兔子的角一样。因为不认识这个，所以觉性无生就像幻化的人的八识聚一样。因为无生或空性不是截然分开的，所以可以显现任何东西，无生显现就像魔术一样。因为超越了思维的范畴，本来就没有产生，所以无生本来就没有就像虚空一样不会突然产生。无生在自己的本体上没有触及到有无等八边的戏论，比如虚空一样，不知道是否存在。无生是离边的，儿子啊！第一品。将显现认知为法性，四种比喻的教言是：七、四种比喻的例子。比喻的外部。意义是法性的本体。心性和虚空三者无分别的状态中，一切法产生，并在那里安住，在那里消融，不会从那里移动。一切都是一切。一切都不是一切。因为思维设定的宗派的欲望已经耗尽。不会被因缘所动摇。以山的例子来象征，将无欲的见解植入相续。因为没有能修所修二者，所以不会被努力所动摇。以国王坐在宝座上的例子来象征，以无勤的例子将禅修植入相续。因为一切都是法性的游戏，没有其他所断除的法，所以远离了应取应舍的法。以去金洲的例子来象征，将无二显现的行为植入相续。因为法性是通透赤裸的自性，所以没有解脱不解脱的执着，也没有在其他地方寻找果的必要。以幻化的结的例子来象征，将无希求的果植入相续，儿子啊！第二品。显现认知为法性的教言是：七、五种教言是：所知对境和有境的一切都是真实的。从因缘产生。不依赖于其他。不是人为的。本来就是自性无生的。色和识要知道是无生的。八识聚是境。觉性不执着于自显而安住。不随赞毁等世间八法而动心而安住。见解是因缘增上的。禅修是能忍耐散乱的。果是确信的。觉性不落在因缘上而安住。因为认识到自心是无生的。心会增长，儿子啊！第三品。转回唯一法性
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Because there is no cause for arising, emptiness and non-arising are like a rabbit's horn. Because this is not recognized, awareness of non-arising is like the eight aggregates of a magical person. Because non-arising or emptiness is not cut off in one direction, anything can appear, non-arising appearance is like a magic trick. Because it transcends the realm of thought and is not born from the beginning, non-arising and non-existence are like the sky, not suddenly arising. Non-arising, in its own essence, is untouched by the eight elaborations of existence and non-existence, like the sky, it is not known whether it exists or not. Non-arising is free from extremes, son! Chapter One. Introducing appearance as the nature of reality, the instructions on four examples are: 7. Four examples. The exterior of the example. The meaning is the essence of the nature of reality. In the state where mind and space are inseparable, all phenomena arise, abide, and dissolve there, without moving from there. Everything is everything. Everything is not everything. Because the desires of the dogmatic tenets of thought have been exhausted. It is not moved by conditions. Using the example of a mountain, instill the view of non-desire into the mindstream. Because there is no duality of meditator and meditation, it is not moved by effort. Using the example of a king sitting on a throne, instill meditation into the mindstream with the example of non-effort. Because everything is a play of the nature of reality, there is no other phenomenon to be eliminated, so it is devoid of phenomena to be accepted and rejected. Using the example of going to the Golden Island, instill the conduct of non-dual appearance into the mindstream. Because the nature of reality is transparent and naked, there is no concern for liberation or non-liberation, and there is no need to seek fruit elsewhere. Using the example of a magical knot, instill the one fruit of non-hope and non-fear into the mindstream, son! Chapter Two. The instructions on appearance as the nature of reality are: 7. Five instructions are: All objects of knowledge and subjects are true. Arising from causes and conditions. Not dependent on others. Not artificial. From the beginning, it is naturally unborn. Form and consciousness should be known as unborn. The eight aggregates are the object. Awareness does not cling to self-appearance and abides. The mind does not wander to the eight worldly dharmas such as praise and blame, and abides. The view is enhanced by conditions. Meditation is able to endure distractions. The fruit is conviction. Awareness does not fall on conditions and abides. Because one realizes that one's own mind is unborn. The mind will grow, son! Chapter Three. Turning back to the one nature of reality
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无有各异之门之见解者，七、见修行持已成要诀故，于五种觉受，从第六种修持之义中，无论生起任何分别念之相，若知晓念头彼性即是法性，则无需于其他处修持法界自性。如是，分别念法性即于因缘念二取不存之法性中解脱。轮回涅槃二者之相皆于无二平等之界中自解脱。如与旧识之人相遇般，所显现一切皆能认知法性，直视当下即已领悟。对怨亲等世间错觉之执着自然消退。清净不清净等显现，破立二取之自恃自然消散。四十四、简述法性无别之显现方式者。四、法性无二之显现方式中，平等性之见，基法性无有善恶故，智慧通透。智慧通透之修持，不寻自成安住故，安住于无戏论之状态。自然生起之行为，不杂不作故，大平等。法性现前之果，心法性自显故，智慧界绽放。四十五、法性无别之六种显现方式者。六、无二意义之六种显现方式中，心性自生之智慧，本初即无作而显现故，殊妙。一切法皆圆满于心中故，任运成就。于彼无有破立故，大智慧。轮回涅槃善恶无有二分故，无二金刚。不依赖因缘，心性本初即是佛金刚自生。因缘善恶敌友不取故，平等性者。四十二、法性无别之四种显现方式者。无二之四种显现方式中，心断绝三时之戏论，安住于自处故，明然而无有造作，自明无念。如无垢水晶之譬喻。无有任何能取所取之觉性明镜，如远离尘垢般。光明智慧之意，自知自证，如意宝珠。如所需自生般。于自生之智慧，无有他者之遮蔽故，一切皆自显现故，智慧率性。四十七、法性无别之口诀者。四、口诀中，法性于