English
Earth View. Those who have entered the path see differently in each direction, Situations and appearances seem mixed. This situation is solely dual union, It is the situation of the ground and the way of dwelling of the fruit. Since this situation is Madhyamaka, If one enters in accordance with it, it is the Middle Way. Conventional and ultimate dual union, Appearance and emptiness dual union, clarity and emptiness dual union, Skillful means and wisdom, emptiness and compassion dual union, Bliss and emptiness, illusory body and clear light dual union, Form and wisdom dual union, and so on, In all of these, there is also the dual union of the path, The dual union of situation and dharma-nature are distinguished separately. All paths are like unreal illusions. The dual union of the ultimate realm is called, The Dharmakaya, the Buddha of definitive meaning, That is the Tathagatagarbha, that is the Dharmadhatu. Emptiness, free from elaboration, the nature of Prajnaparamita, Because it is all-pervading, it is all-encompassing and indivisible, Because it pervades all three times, it is timeless. All the qualities of the Buddha, such as marks and signs, Are the eternal, self-born, and primordially accomplished. The sutras say that the Dharmadhatu Buddha is eternal. In the tantras, it is said to be endowed with all perfections. The key to establishing the Tathagatagarbha as eternal Lies in the fact that the situation is unchanging bliss. The self-born and spontaneously accomplished qualities of the Victorious Ones Are also due to the dharma-nature being endowed with all aspects. That unchanging one, in all aspects, Has always arisen from the beginning, which is very wonderful. Although it arises in the manner of all aspects, it is coemergent, One great bliss, equal in taste, is wonderful. Although it is endowed with all aspects, it is not divided. Although the nature is unchanging, it arises at all times. Although it arises in the three realms, it is free from elaboration. Although great bliss is self-aware, it is free from sensation. The qualities of the Victorious Ones pervade all knowable objects, One wisdom is equal to all knowable objects. He knows all knowable objects clearly and without confusion, In that knowledge, there is no elaboration whatsoever. Because the dharma-nature and nature are the Dharmakaya, The nature of the Dharmakaya is established as possessing qualities. Because the Dharmakaya is the wisdom that knows all knowable objects, It is also established as being all aspects. The essence of the Dharmadhatu is said to be without difference, In each and every knowable object, there is also a Dharmadhatu. There are also times when it is said to be like existing, The combination of these two is endowed with all perfections.
Chinese
成就。 不执着于色等，不住于色等。 不执着于有无，不住于有无。 如是宣说，便从世俗中解脱， 从无常的戏论中解脱，因此成就常。 法界自性永不变， 佛陀常在众生心中。 若常则成常实戏论之想， 为消除此疑虑，故说离戏论之空性。 所谓空性，并非指永无实有， 也不是仅仅表示什么都不是。 从世俗角度来说，是无和非空的， 从胜义角度来说，是远离分别念的境。 如说胜义自性本空， 此意是指针对胜义而言， 意指并非如心所执着般成立。 并非仅仅是完全没有。 其精华具足一切相， 其本身不变、常在、安乐。 密咒之理中如此明白宣说， 经部中针对此意而作部分诠释。 对于无分、遍满如虚空者， 遮蔽与不遮蔽二者皆不合理。 此乃随己意而说，法界之， 自性而言，无有遮蔽与不遮蔽。 对于以彼为境之识， 因有多种状态而作区分。 因有分别者之差别， 故说于所证之境有差别。 实际上，因自心被遮蔽， 于心识中，法性似被遮蔽。 如城市被云雾遮蔽时， 人们认为太阳被云遮蔽。 当风将地上的云吹散时， 便认为太阳的遮蔽物已消散。 同样，随顺所化众生的心意， 宣说获得离垢之状态。 佛陀存在于胜义谛中， 因佛陀本身即是胜义谛。 否则，佛陀便不成胜义谛， 若无基，则无特性。 所证之佛陀是实相还是非实相？ 若非实相，则证得错觉有何用？ 若为实相，证得佛陀， 众生时之法性即是彼， 故彼于其间存在且不变常。 无有前后边际，三时于义无有。 三种状态等乃心识之所见。 未曾经历时间之衣
English
Accomplishment. Not fixating on form, etc., not abiding in form, etc. Not fixating on existence or non-existence, not abiding in existence or non-existence. As such it is said, one is liberated from the conventional, Liberated from the elaborations of impermanence, thus accomplishing permanence. The nature of Dharmadhatu never changes, And the Buddha is always present in beings' hearts. If permanent, one might think it becomes an elaboration of permanent reality, To dispel this doubt, emptiness devoid of elaboration is taught. Saying "emptiness" does not mean there is never any truth, Nor does it merely indicate that it is nothing at all. From the perspective of the conventional, it is empty of existence and non-existence, From the perspective of the ultimate, it is empty of the object of conceptual thought. Like saying the ultimate nature is empty in itself, The intention of this statement is directed towards the ultimate, Intending that it is not established as grasped by the mind. It is not an emptiness that is merely completely non-existent. That essence possesses all aspects, That itself is unchanging, permanent, and also blissful. In the way of mantra, this is clearly explained, In the Sutras, it is taught with reference to this, indicating aspects. For that which is indivisible and all-pervading like space, It is said that the two aspects of obscuration and non-obscuration are not reasonable. That is according to one's own desire, but for the Dharmadhatu, In its own nature, there is no obscuration or non-obscuration. For the consciousness that has that as its object, Distinctions are shown because there are many states. Because there are distinctions in the one who conceptualizes, It is taught as if there are distinctions in the object to be realized. Actually, because one's own mind is obscured by obscurations, In the mind, the nature of reality appears as if obscured by obscurations. When a city is obscured by clouds and fog, People think the sun is obscured by clouds. When the wind scatters those clouds on the ground, One thinks the obscuration of the sun has cleared away. Likewise, in accordance with the minds of those to be tamed, It is said that the state of being free from defilements is attained. The Buddha exists for the sake of the ultimate meaning, Because the Buddha himself is the ultimate meaning. Otherwise, the Buddha would not be the ultimate meaning, If there is no basis, there can be no characteristics. Is the Buddha to be attained the nature of reality or not? If not the nature of reality, what is the point of attaining an illusion? If it is the nature of reality, and the Buddha is attained, Then the nature of reality at the time of sentient beings is that, Therefore, that exists in between and is unchanging and permanent. There is no beginning or end, the three times have no meaning. The three states, etc., are the way the mind sees things. Not having experienced the garment of time.
Chinese
存在的法性。 错觉和轮回由分别念所致。 对治是不分别的道，修习。 念头的骏马是业之风。 若修习清净诸风于法界的道， 果二利圆满将显现。 如是善妙开显住处之显现，已清楚宣说，因此，实义的ཨེ་ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）双运俱生之不变大乐即是根本。 其中，如果说心内有显现光之相的心，以及升起如缕的心，和执着如眼识之缕的心这三种过失， 那就纯粹是连八识聚的总义都未曾在心中显现的愚蠢之语。 如此一来，通过太阳和太阳的光芒，就会变成有两个太阳了。 还有，《六法》中说，观想显现如幻的幻身心一个，观想一切如梦的梦心一个等等，就会变成有六个心，等等，过失很多。 并非如此，大婆罗门说： 心性俱生是法身， 显现俱生是法身光。 因此显现心识无二俱生， 顶礼如意宝般的心。 难道不是这样说的吗？ 如果不在那些光明显现之上修持等持的见解，就像孩子看寺庙一样，那就错了，因为没有详细阅读结合与圆满的根本教言。 说看到那个和看到呕吐物堆一样，也是大错觉，因为这是决定意义的胜者坛城，仅仅看到就能解脱。 如《随念佛陀经》所说： 在此，见有意义， 智者各自应于自智中证知。 以及，见到收摄的十相，便能成就真实语等等。 呕吐物堆对于有见者来说，虽然没有成就意义，但因为见没有那样的功德，所以终究只是呕吐物而已。 如果问什么是法性现量的深奥要点， 这被称为断绝城市命脉的见解。 因为断绝了胎的城市命脉，所以之后不会在轮回中漂泊。 谁没有
English
The nature of reality exists. Illusion and samsara arise from the power of conceptualization. The antidote is the non-conceptual path, practice it. Since the horse of thought is the wind of karma, If you meditate on the path that purifies all winds into space, The fruit of the two benefits will be perfectly manifest. As it is said that the dwelling appearance is well opened and clearly stated, therefore, the essence of A-VAM (ཨེ་ཝཾ་, अवं, Avaṃ, meaning of A-VAM) union, the great unchanging bliss of co-emergence, is the root. If it is said that there are three faults in the heart: the mind of the form of light that arises, the mind of the flowing stream that arises, and the mind of the flowing stream of the eye consciousness that grasps, Then it is purely foolish words that have not even revealed the general meaning of the eight aggregates of consciousness in the mind. In this way, there will be two suns through the sun and the sun's rays. Also, in the Six Dharmas, one illusory body mind is contemplated as illusion, one dream mind is contemplated as all dreams, etc., there will be six minds, etc., there are many faults. It is not like that, the great Brahmin said: The nature of mind is co-emergent, the Dharmakaya, Appearance is co-emergent, the light of Dharmakaya. Therefore, appearance and mind are non-dual and co-emergent, I prostrate to the mind like a wish-fulfilling jewel. Isn't that what he said? If you do not cultivate the view of Samadhi on those light appearances, like a child looking at a temple, then it is wrong, because you have not carefully studied the original instructions of union and completion. Saying that seeing that is the same as seeing a pile of vomit is also a great delusion, because this is the mandala of the Victorious One of definite meaning, and liberation is achieved by merely seeing it. As it is said in the Sutra on Remembering the Buddha: Here, seeing is meaningful, The wise should realize it in their own intelligence. And, seeing the ten signs of contraction, the true words are accomplished, and so on. Although a pile of vomit does not accomplish meaning for those with views, since seeing has no such qualities, it is ultimately just vomit. If you ask what is the profound essence of the direct perception of reality, This is called the view of cutting off the city's lifeline. Because it cuts off the city's lifeline of the womb, it will not wander in samsara later. Who has not
Chinese
看见。 不是三界颠倒。如是说。印度的成就者们也都是通过这条道路行进的，在他们各自的道歌中都很清楚。但在此因害怕文字繁多而无法书写。然而稍微说一点，萨ra哈说：奇妙的虚空中央升起布苏库，无与伦比的花朵盛开布苏库，享受无价珍贵的鲜花，这朵花生长在空性寂静处，这朵花具有各种颜色。如是说。拉瓦巴说：获得显现的瑜伽士，在其他地方应该知道这些征兆：没有成就的错觉者，像黑路的烟雾一样，使眼睛僵硬，头部低垂，心和心所不动摇，以及见到空性的空性。如是说。阿雅德瓦说：当满月升起时，那时心的国王完全入睡。喜悦和慈悲的达玛茹的声音，圣天之目标无有显现。如是说。寂天说：从见到深奥的法之后，恶劣的道路，在黑暗的道路上什么也看不见。当花朵在天空顶端盛开时，寂天说那时错觉就断绝了。如是说。观看又观看直到天亮，寂天用灯寻找道路。如是说。黑行者说：五朵花出现并融入其中，喜悦的心性显现在虚空中。如是说。导师无与伦比的阿措说：在无垢的虚空中，向何处开启幻化的眼睛？大悲增长润泽，是思维的所依。有和无，事物和非事物，远离分别。跟随空性的足迹等等，所有的一切都突然显现。如是等等，广为宣说。如果是只有十地菩萨才能见到报身，那么在这种情况下如何见到呢？经中说：具有圆满受用之身的众生和虚空中的王子等是法身。因此，在净居天所居住的佛身被称为报身，并且在此见到。而伟大的享受者，在这里显然被说成是法身的名字。另一方面，在明点中央所见到的身，都是化身。