English
How could it change? That's what it says. Moreover, the mind is without conditions. If it had conditions, just as various appearances manifest, the mind would also change into various colors and so on due to conditions. If the mind became different, then memory and thought would not be able to be the same. If the mind had conditions, it would be completely destroyed, and the results of the mind's actions would be nullified. If the mind were destroyed but its actions remained, it would be very contradictory, like saying that the color and good or bad qualities of the body would remain even after the body is destroyed. Therefore, it is clear that it merely exists like an illusion. If there are no conditions, then where do these various memories and thoughts come from? These present memories and thoughts do not arise from conditions. Like suddenly rejoicing and clinging to a jewel found in a dream last night as if it were real, but upon waking up, there is nothing. Similarly, these present memories and thoughts, clinging to them as real and being attached to them, have nothing following them, so they appear like temporary truths and falsehoods, but they are not established in reality. For example, just as various clouds suddenly gather in the sky and disappear without a trace, the clouds are not in the sky, yet they appear within it. Although conditions and causes are not in the mind, at the moment of appearance, causes and conditions do not exist, because it is certain that they do not exist through examination of one and many, and the three times. As it says in the Root Wisdom: 'From a broken seed and an unbroken seed, a sprout does not arise. You have shown that all phenomena arise like magic.' And, 'The fifth condition does not exist.' The All-Creating King also says: 'Without cause and condition, cessation is the supreme path.' And so on. Therefore, if the mind exists, does it exist as a material object or as an immaterial object? It does not exist as a material object, because if it did, it should be observable by sensory perception, but since what can be observed is not observed, the valid cognition of non-apprehension clearly proves this. If it exists as an immaterial object, then how is it known? If it is said to be known through movement, then that movement itself, as well as direction, and the meeting of the past, future, and present, cannot be established upon examination. If the previous movement and the present movement meet, then the previous memory and thought of the meeting point must still exist now without ceasing. If it exists, then it contradicts being previous. If the present previous and the minute part have ceased, then the present memory and thought would become a movement without cause, and it would be impossible to understand, so it is negated. The movement that
Chinese
是同一还是不同？若是同一，则多种变动之相消失；若是不同，则变动之作用者为一，故亦消失。因此，心并不成立，如了悟根已断绝之虚空，因无生与生之所依，故无返回之地。若无，则于忆念思维前后之间认识之，故于彼消失，知心无根。知彼故，深信无返回之地。知彼故，断定三界为无名之大。行彼法故，于业之善恶无有损益而心安。又于显现与识前后之间认识之，知心不成立为因与特征。知彼故，深信心性空性而无所执。甚深故，断定心非由因缘所生。行彼法故，于忆念思维之突发分别无有损益而心安。又心安也。又于心前后之间认识之，知心无根。知彼故，深信心性于一之轮上无有繁杂之差别。甚深故，断定不以造作之法成佛。既已断定，则于无心之义外，无有未悟之别离，故心安也。又于法性前后之间认识之，知心无生。知彼故，深信习气身之阿赖耶识不损害。甚深故，断定今心不可能生。行彼法故，彼心之房舍已毁，无有返回与返回之所依而心安也。如是，心之四时之量已定，因无有佛，故佛亦仅为名，断除执持果之希望之心。彼已断除，故无有勤奋于道之法。因此，于无有之法中，因无有任何事物，故轮回与涅槃之安立仅为名，于未得实义者，称之为解脱之量。是故，心性无有，故无有任何事物。心无理由，故无可见。如是，于无有之四种认识之回绕中，知晓十六法，即为摧毁心之房舍。譬如儿童建造又摧毁房舍一般。彼亦如以作用摧毁作用，以铁摧毁铁一般。无常摧毁无常，如幻人摧毁幻城一般，造作摧毁不
English
Is it the same or different? If it is the same, the aspect of various movements disappears; if it is different, the agent of movement is one, so it also disappears. Therefore, the mind is not established. Realizing it as rootless like the sky, since there is no birth and no basis for birth, there is no place to return. If there is none, then recognizing it between the past and future of memory and thought, it vanishes there, and one knows that the mind has no basis. Knowing that, one believes that there is no place to return. Knowing that, one determines that the three realms are a great namelessness. Practicing that Dharma, one is at ease with the mind because there is no benefit or harm from virtuous or non-virtuous actions. Again, recognizing between the past and future of appearance and consciousness, one knows that the mind is not established as cause and characteristic. Knowing that, one believes that the nature of mind is emptiness and there is nothing to grasp. Being very profound, one determines that the mind does not arise from causes and conditions. Practicing that Dharma, one is at ease with the mind because there is no benefit or harm from sudden thoughts of memory and thought. Again, one is at ease with the mind. Again, recognizing between the past and future of the mind, one knows that the mind has no root. Knowing that, one believes that the nature of mind, on the wheel of one, has no complex differences. Being very profound, one determines that one does not attain Buddhahood through fabricated Dharma. Having determined that, there is no separation from the meaning of no-mind that has not been realized, so one is at ease with the mind. Again, recognizing between the past and future of Dharma-nature, one knows that the mind is unborn. Knowing that, one believes that the alaya-consciousness of the habitual body does not harm. Being very profound, one determines that the mind cannot possibly arise now. Practicing that Dharma, that house of the mind is destroyed, and one is at ease with the mind because there is no return and no basis for return. Thus, the measure of the four times of the mind is determined. Because there is no Buddha, the Buddha is only a name, and the mind that holds hope for the fruit is reversed. That having been reversed, there is no Dharma of striving on the path. Therefore, in the Dharma of non-existence, because there is nothing, the designation of samsara and nirvana is only a name, and for those who have not attained the real meaning, it is called the measure of liberation. Therefore, since the nature of mind is non-existent, there is nothing. Since the mind has no reason, there is nothing to see. Thus, in the cycle of four recognitions of non-existence, knowing the sixteen dharmas is destroying the house of the mind. It is like a child building and destroying a house. That is also like destroying action with action, like destroying iron with iron. Impermanence destroys impermanence, like a magical person destroying a magical city, fabrication destroys not
Chinese
就像腐烂的尸体上堆积着腐烂的尸体一样，无常所造成的毁灭，就像现在觉知所造成的毁灭，比之前的不觉知毁灭一样。因此，心识摧毁心识，两者都彻底消失，就像在水上写字一样；就像寻找不存在的事物也找不到一样，就像在穷人家里寻找如意宝珠，即使寻找也找不到一样。对于无心识来说，没有可以摧毁之处，例如，当倒塌时，没有可以抓住水的地方一样。因此，如果不了解无心识的意义，而在心识中寻找见、修、行，那么永远也找不到安乐解脱的教法，就像船沉没时抓住水一样。在无心识上建立存在的根基，那本身就是欺骗和束缚。普贤王如来意之明镜中也说：认为显现是法身，对我来说是障碍；认为任何显现都是心识，对我来说是障碍；认为自生是他生，对我来说是障碍。那么，心识消失，难道不是指存在的事物消失了吗？消失是指，如果像以前一样分析，就无法成立；即使不分析，也只是突然的记忆和思考的分别念消失而已。心识本身并没有从存在变为不存在，因为没有任何消失的原因和条件。那么，摧毁心识的房屋没有必要，因为没有可以摧毁的东西吗？心识本来就不存在，只是为了理解不存在的实相，而不是心识房屋的基础或实体存在。因为记忆的来源已经融入法性，所以理解了不存在，才用“摧毁房屋”来表达，实际上没有任何存在的事物被摧毁。因此，所谓的“名言的果实”，是指将显现安放在所显现的对境之上，由于对物质的显现没有执着，所以是境与心识二元对立消失的果实；将觉知安放在任何变化之上，由于心识的房屋自行崩塌，所以是变化和分别念解脱的果实；像这样，物质和觉知二元对立消失，证悟俱生智的处所被认识，所以是不存在的果实。像这样，在三个果实的时期，也要像之前一样了解在消失之时认识的四个要点中的十六种不存在之法。也就是大圆满顿超心髓的立断，心本来不存在，自然解脱，变化是突
English
Like stacking rotten corpses on top of rotten corpses, the destruction caused by impermanence is like the destruction caused by present awareness, surpassing the destruction of previous unawareness. Therefore, when mind destroys mind, both completely vanish without a trace, like writing on water. Searching for non-existence is like searching for a wish-fulfilling jewel in a poor person's house, even if you search, there is no place to find it. For mindlessness, there is no place to destroy, just as when collapsing, there is no place to grasp onto water. Therefore, without understanding the meaning of mindlessness, searching for view, meditation, and action in the mind will never lead to finding the teachings of great bliss and liberation, just like grasping at water when a boat sinks. Establishing a foundation of existence on mindlessness is itself deception and bondage. In the Mirror of the Mind of Kuntuzangpo (Samantabhadra) it is also said: 'Believing appearance to be Dharmakaya is an obscuration for me. Believing whatever appears to be mind is an obscuration for me. Believing self-arisen to be other-arisen is an obscuration for me.' So, when mind vanishes, doesn't that mean something that existed has disappeared? Vanishing means that if analyzed as before, it cannot be established. Even without analysis, it is only the vanishing of sudden memories and thoughts. The mind itself does not go from existence to non-existence, because there is no cause or condition for vanishing. So, is it unnecessary to destroy the house of mind because there is nothing to destroy? Mind is originally non-existent. It is only to realize the reality of non-existence, not that the foundation or substance of the house of mind exists. Because the source of memory has merged into Dharmata (the nature of reality), it is through understanding non-existence that we use the term 'destroying the house.' In reality, there is nothing that exists that is destroyed. Therefore, the so-called 'fruit of conventional expression' refers to placing appearance on whatever appears as the object. Because there is no clinging to the appearance of matter, it is the fruit of the disappearance of the duality of object and mind. Placing awareness on whatever changes, because the house of mind collapses on its own, it is the fruit of the liberation of change and conceptualization. In this way, the duality of matter and awareness disappears, and the place of realizing co-emergent wisdom is recognized, so it is the fruit of non-existence. Thus, in the time of the three fruits, one should understand the sixteen dharmas of non-existence in the four key points of recognizing the time of vanishing, as before. That is, the trekchö (cutting through) of the Great Perfection Innermost Essence (Nyingthig), mind is originally non-existent, naturally liberated, change is sud