English
There is not. Who abides in the meaning of self-liberation? That is the attainment of the great Dharmakaya. Thus it was said. One's own mind then manifested the Dharmakaya. He said to the daughter Goma Devi: In the state of the Dharmakaya bindu, the only one, without gathering and scattering in the three times. There is no path to tread, but the state of self-liberation alone. Dharmata cannot be explained, it is free from the limits of words. Dharmata cannot be realized, it is free from the limits of thought and expression. Therefore, there is nothing to meditate on. Thus it was said. One's own mind then realized the meaning that there is nothing to meditate on. He said to Acharya Aloke: If you want earth and liberation, you will lose the very nature of enlightenment. If you want to attain happiness, it is great suffering. If you want to attain non-conceptuality, that is realization. If you realize it like that, leave it without effort. Thus it was said. One's own mind then realized the meaning that there is nothing to seek. He said to the later Khenpo of the Dog: Dividing the base, path, and fruit causes confusion beyond imagination. If you realize the inseparability of object and mind, that is realization. If you realize the non-duality of those two, that is wisdom. If you realize without arising and ceasing, that is meditation. If you understand appearance without grasping, that is the nature of meditation. Thus it was said. One's own mind then became certain that all appearances are self-liberated. He said to the Rishi Bashita: The Bodhicitta without birth and death. Appearance is without nature. The Bodhicitta without meditation. It is virtuous for a yogi to sleep in bliss. Thus it was said. One's own mind then realized the meaning without effort. He said to the Bhikshuni Self-Possessed Mother: If you do not think of anything. That is the realization of great wisdom. If you do not let go of clinging to anything. It is a sign that meditation has entered the expanse. Thus it was said. It was then decided that the conceptual mind is confusion. He said to Nagarjuna: If you cling, even clinging to emptiness is binding. If you are attached, even attachment to the Yidam is binding. If you contemplate, even contemplating the Dharmakaya is binding. If you meditate, even meditating on non-conceptuality is binding. Thus it was said. One's own mind then realized the meaning that there is no bondage or liberation. He said to the later Manjushri Spiritual Friend: If the two, grasper and grasped, are empty, that is emptiness. If there is no grasping in that, that is emptiness. If names and terms are reversed, that is emptiness. Abiding in that is meditating on emptiness.
Chinese
不是母亲。 这样说之后，自己的心就确定为空性了。他给德瓦拉匝讲道：像雄鹰和狮子一样，没有寻求修持的畏惧。像小儿子和山一样，没有执着，不会被地方所转移。像疯子舞者一样，无碍地做着利益众生的事业。像如意宝和太阳一样，以慈悲做着利益他人的事业。这样说之后，自己的心对于见、修、行、果没有阻碍地领悟了意义。他给佛护讲道：如果确定为如是性，无论做什么，也不会生起不理解。如果确定自心为法身，无论显现什么，都是修行。这样说之后，自己的心没有了怀疑和畏惧。他给比丘尼根嘎玛讲道：不是自生智慧，就没有叫做轮回的名字。不是法性大乐，就没有叫做涅槃的名字。这样说之后，自己的心领悟了执着轮涅是错误的意义。他给师利星哈讲道：像放下作为的心一样，无论显现什么，就那样放下。如果那样具有忆念的力量，就确定是佛的密意。这样说之后，自己的心领悟了无论怎样安住，都不会从唯一明点中移动的意义。《大圆满阿底瑜伽》中，耳传宝鬘诀窍，指示为佛陀指路的第六品。 再次，吉祥金刚这样说道。文殊友说道：菩提心是不灭的胜幢，是三时不变的金刚萨埵。心遍及一切，所以是普贤。显有轮回的法和寂灭涅槃，心从一切显现，所以是遍照。生起伟大功德的是宝生。心的自性显现任何事物，没有执着和目标，所以是无量光。菩提心本来就是佛，不寻求而成就，所以是不空成就。心性是空性的自性，从空性中安立，所以诸法生起。安住于自生自灭就是修行。这样说道。文殊友对国王达黑达罗说道：菩提心是五大元素，无有显现而遍及一切。
English
Not mother. After saying this, his own mind became certain of emptiness. He taught Devaraja: Like a garuda and a lion, there is no fear of seeking and practicing. Like a young son and a mountain, there is no attachment, and the place cannot be moved. Like a mad dancer, he performs the benefit of beings without hindrance. Like a wish-fulfilling jewel and the sun, he performs the benefit of others with compassion. After saying this, his own mind realized the meaning without hindrance to view, meditation, conduct, and result. He taught Buddha Gupta: If you are certain of suchness, no matter what you do, misunderstanding will not arise. If you are certain that your own mind is the Dharmakaya, whatever appears is meditation. After saying this, his own mind became without doubt and fear. He taught the Bhikshuni Kunga Ma: If it is not self-born wisdom, there is not even the name of samsara. If it is not the bliss of Dharma nature, there is not even the name of nirvana. After saying this, his own mind realized that grasping samsara and nirvana is a mistake. He taught Shri Singha: Like a mind that has given up activity, leave it as it appears. If you have the power of mindfulness in that way, you will surely understand the Buddha's intention. After saying this, his own mind realized the meaning that no matter how he abides, he will not move from the single bindu. From the Great Atiyoga of the Draka, the sixth chapter, which is the oral transmission of the precious garland of instructions, pointing to the Buddha's finger. Again, Garab Dorje said this. Manjushrimitra said: The Bodhicitta is the indestructible victory banner, the Vajrasattva who does not change in the three times. Because the mind pervades everything, it is Samantabhadra. The phenomena of samsara and the peace of nirvana, the mind appears from everything, so it is Vairochana. The source of great qualities is Ratnasambhava. The nature of the mind appears as anything, without grasping or object, so it is Amitabha. Bodhicitta is originally Buddha, accomplished without seeking, so it is Amoghasiddhi. The nature of mind is emptiness, established from emptiness, so all phenomena arise. Abiding in self-arising and self-pacifying is meditation. Thus he said. Manjushrimitra said to King Dahetalo: Bodhicitta is the five great elements, without appearance, pervading everything.
Chinese
因此是虚空。心中成就佛陀，故为智慧者。证悟的习气迷乱，故为智慧水。烧毁能取所取之相，故为智慧火。到达不动摇之处，故为智慧风。心的功德，五大种。虽然如此显现，心上却没有相。无相的成就，安住于自生自寂。如是说。国王达嘿达洛开示心的意义。菩提心是三世佛，过去诸佛也是心性。现在安住的佛陀，没有一个不是心性。未来出现的诸佛，显现为证悟心的自性。三世佛于心中为一。无始无终，本来就存在。安住于它的状态，就是佛陀。如是说。王子拉扎哈斯提开示心的意义。菩提心是法身，心上没有蕴，故无盛衰。心上没有生灭，故不可杀不可断。一切都汇集于心，故为法身。如是证悟，就是佛陀的密意。如是说。龙王卓波开示心的意义。菩提心是不灭的胜幢，没有边际，也没有减少。是三世不变的雍仲，是战胜轮回之战的胜幢。如是证悟，就是证悟的国王。如是说。夜叉女菩提开示心的意义。心性本来就是佛，自生大自在者。心上没有轮回，故本来就清净。心上没有迁变，故为不变的菩提心。如是证悟儿子的意义，就是佛陀的密意。如是说。妓女自性母开示心的意义。非从续部生，果菩提心。非从教典生，口诀菩提心。非从心生，心性菩提心。无所显现的虚空菩提心。没有颜色，故无法指定为这个。如是说。克什米尔堪布拉桑开示心的意义。心性即是大空性的状态中，显现和存在的诸法全部产生。如何
English
Therefore, it is space. Because the Buddha is accomplished in the mind, it is the wise one. Because the habitual patterns of realization are confused, it is the water of wisdom. Because the signs of grasping and being grasped are burned, it is the fire of wisdom. Because it has reached the immovable place, it is the wind of wisdom. The qualities of the mind are the five great elements. Although it appears in this way, there are no signs on the mind. The accomplishment without signs abides in self-arisen, self-peace. Thus it was said. King Dhahitalo explained the meaning of mind. Bodhicitta is the Buddhas of the three times, the Buddhas of the past are also the nature of mind. The Buddhas who are dwelling now, there is not one who is not the nature of mind. The Buddhas who will come in the future, appear to realize the self-nature of mind. The Buddhas of the three times are one in mind. Without beginning or end, it has existed from the beginning. Abiding in that state is Buddhahood. Thus it was said. The eldest son, Raja Hasti, explained the meaning of mind. Bodhicitta is the Dharmakaya, because there are no aggregates in the mind, there is no flourishing or decline. Because there is no birth or death in the mind, it cannot be killed or cut. Because everything is gathered in the mind, it is the Dharmakaya. To realize it thus is the intention of the Buddha. Thus it was said. The Naga King Jokpo explained the meaning of mind. Bodhicitta is the indestructible victory banner, it has no end and does not diminish in space. It is the unchanging Yungdrung of the three times, it is the victory banner that triumphs over the battle of samsara. To realize it thus is to be the king of realization. Thus it was said. The Yaksha woman Bodhi explained the meaning of mind. The nature of mind is Buddha from the beginning, the great self-arisen Lord. Because there is no samsara in the mind, it is pure from the beginning. Because there is no change in the mind, it is the unchanging Bodhicitta. To realize the meaning of the son thus is only the intention of the Buddha. Thus it was said. The prostitute Self-Nature Mother explained the meaning of mind. Not born from the tantra, the fruit Bodhicitta. Not born from the scriptures, the oral instruction Bodhicitta. Not born from the mind, the nature of mind Bodhicitta. The space Bodhicitta without appearance. Because it has no color, it cannot be designated as this. Thus it was said. The Kashmiri Khenpo Rabnang explained the meaning of mind. From the state of the nature of mind, which is great emptiness, all phenomena of appearance and existence arise. How
Chinese
即使显现，心上也不铭刻。 心性本是无相之自性， 无论显现何种相之幻变， 心之本性亦不会被相所生。 无论如何显现，皆安住于自生自灭中。 如是说。 邬金堪布玛哈拉匝所示之心之义： 从心而修，超越所修之境。 观心之时，一无所见。 无见之见，即是真见。 不离见之义，即是修行。 如是说。 公主果玛德瓦所示之心之义： 若考察心，则一无所显现。 因无显现，故显现种种。 无论如何显现，亦不离于心。 不离而安住于平等中，即是修行之最胜。 如是说。 阿阇黎阿罗吉所示之心之义： 心之彼岸即是虚空。 心之境即是法性。 心之本体即是法身。 心之果即是佛。 因此，若不改造心之自性， 即是大平等之佛。 如是说。 正士巴希达所示之心之义： 心性本是空性之自性， 从中显现形色手印之坛城。 无论如何显现，亦不离于心。 一切显现皆是法身。 如是说。 达玛拉匝所示之心之义： 心无实物，故为空性虚空之状态。 心无相状，故为法性界之状态。 心无生灭，故为无生大之状态。 心无聚散，故为明点大之状态。 如是说。 妓女布达巴玛提所示之心之义： 心中智慧显现，故如虚空之日显现。 空性增上，故遣除无明黑暗。 心性即是佛，故无需寻觅，任运成就，乃是自生薄伽梵。 轮回涅槃于心中为一，故无有差别。 如是说。 龙树所示之心之义： 心性即是法身，故是轮回之甘露。 自心即是甘露之王。 如是证悟，则能战胜轮回之战场。 深信自心即是胜者。 如是说。 比丘尼根嘎嫫所示之心之义： 自心即是虚空