Chinese
当云彩产生后消散，就像云彩没有离开天空的范围而自然消融消失一样，觉知在对境上解脱，就是到达三时（过去、现在、未来）如虚空般的境界。如《三昧王经》所说： “犹如虚空中，少许无云翳，刹那间云团，显现于空中，生起复消逝，云团亦复无，最初从何来，应如是观察，一切诸法亦，如是应了知。” 如此。另一方面，一切诸法最初也从法界无生中产生，现在也安住于此，最终也在此解脱。无论显现的觉知，最初也从心性空性的状态中产生，现在也安住于此，最终也在此灭尽，应如是了知。如此之自性，本来即是佛陀。《大圆满胜乐根本续》中说：“心性如虚空般的自性，本来即是佛陀心髓菩提，勤作修持不能成就佛陀，安住于无作自性清净之状态。”如此。“境与心二者无有，宣说空性之义是：” 如此，境与心二者无有，本来清净，无有取舍二者，无有偏袒，无有破立。无论显现皆无实，无论生起皆是空性。一切平等性，远离执着一切。即是说，所显现的境和能执着的觉知，也如梦中一样，实际上是无二的，因为显现的缘故，要知道没有取舍和破立。如《大圆满胜乐根本续》中说：“于如是真如一性中，法性五境皆显现，生起五欲与不欲，于如是真如作取舍，自生智慧之显现，不能以自之因缘舍弃，不能舍弃而作舍弃，故流转轮回。” 故而，无论显现什么，都要了知其为空性，如海市蜃楼之水一般，从而在一切法显现平等、如影像般的体性中，修习远离心的执着。“宣说境无定与心无执是：”外境，对于外境没有定准，显现各种各样的现象。对于心识没有执着，是远离偏颇的伟大境界。应当了知自性大圆满。如此，就像显现不是固定不变的，而是各种各样的。同样，执持它的觉知也是没有执着的，解脱于无有偏颇的唯一状态，这就是修持自性大圆满。如《虚空大宝藏经》所说：犹如
English
When clouds arise and clear, just as the clouds do not go away from the expanse of the sky but dissolve naturally and disappear, when awareness is liberated upon an object, it is said to reach the state of the three times (past, present, and future) like the sky. As it says in the Samadhiraja Sutra: "Just as in the sky, there is a slight absence of clouds, and in an instant, a circle of clouds appears. Having arisen, it vanishes, and the circle of clouds is no more. One should examine from where it first arose. Know that all phenomena are like that." In another way, all phenomena first arise from the unborn realm of reality, now abide there, and finally dissolve there. Whatever awareness arises also first arises from the state of emptiness of mind itself, now abides there, and finally ceases there, so it should be known. Such a nature is inherently Buddha. As it says in the Kunjed Gyalpo Tantra: "The nature of mind, like the sky, is inherently the essence of Buddha, bodhichitta. Buddhahood is not achieved by striving and practicing. Rest in that state of uncreated, naturally pure nature." Thus. "The explanation of the emptiness of the duality of object and mind is:" Thus, the duality of object and mind is primordially pure, without the two of acceptance and rejection, without bias, without negation and affirmation. Whatever appears is without truth, whatever arises is emptiness itself. All is equality, free from all clinging. That is to say, the appearing object and the grasping awareness are also like in a dream, actually non-dual, and because of appearance, it should be known that there is no acceptance or rejection, no negation or affirmation. As it says in the Kunjed Gyalpo Tantra: "In suchness, in oneness, the nature of phenomena, the five objects appear, giving rise to the five desires and non-desires. In suchness, acceptance and rejection are made. The appearance of self-arisen wisdom cannot be abandoned by its own causes. By abandoning what cannot be abandoned, one wanders in samsara." Therefore, whatever appears, one should know it to be empty of truth, like water in a mirage, and thus train in the nature of all phenomena appearing equally, like reflections, free from mental clinging. "The explanation of the uncertainty of objects and the absence of mental clinging is:" External objects, for external objects there is no certainty, various phenomena appear. For consciousness there is no clinging, it is the great state of being free from bias. One should know the nature of Dzogchen. Thus, just as appearances are not fixed but are various, so too, the awareness that grasps them is without clinging, liberated into the single state of being free from bias, this is practicing the nature of Dzogchen. As it says in the Namkhache Tantra: Just as
Chinese
显现如无定，心亦无所系无偏颇，无造作之大虚空，乃自性圆满之大。如是说。《彼等之理由阐述，立理由者乃：》 如此显有轮涅诸法中，已逝之法不可得平等性，未来之法不生平等性，现在之法不住平等性，三时无时离基平等性，一切本来自圆满之体性。如是如平等性般，诸法一切平等故，当知无取舍好坏。此等显有之法，先前已逝灭故，来或返回皆不来而平等。未来者不生故，于方所无有而平等。现在者，若以内外体性认识观察则不可得，若不观察则显现而平等。如名句中云：三时无时于证悟中住。如是，三时亦未成时，以关联从基无有故，于空性平等。一切无生且从无生之体性中生，于体性中住，如于体性中灭般，显现之时即于何处亦未成而平等性也。于中观母经中云： 饶益，诸法一切平等性故，般若波罗蜜多亦平等性也。与法性不动之经中云： 诸法一切自性不生，体性不动，离作业之边，超离戏论之境，从始即平等性也。 《心性不改变之开示乃：》 彼亦如此，显有轮涅乃心之影像，心之自性法界大虚空，虚空之自性三时无变异，不变之自性本初即寂灭，从基即菩提普贤王如来。彼亦如显现乃习气错乱之影像，如于镜面显现般。华严经云：心如绘画师，心造作五蕴，世界界有多少，彼等皆心所绘。如是，器世间坏灭时，有情世间亦坏灭，所依之显有皆为错乱之心之习气串习，如梦般显现之一切，显现之时即未成立也。是故，显现乃心之错觉显现。
English
Appearances are like uncertainty. The mind is also free from attachment and impartiality. The unmade great sky is the self-perfected great. Thus it is said. Explanation of the reasons for these, the reason for establishing is: Thus, in the phenomena of existence, samsara, and nirvana, the phenomena of the past are indistinguishable and equal. The phenomena of the future are unborn and equal. The phenomena of the present are non-abiding and equal. The three times are timeless and baseless, and all are inherently perfect. Thus, like equality, all dharmas are equal, so it should be known that there is no acceptance or rejection of good or bad. These phenomena of existence and samsara are equal because they have passed away and do not come or return. The future is equal because it is unborn and does not exist in any direction. The present is equal because it cannot be found if examined by the inner and outer essence of consciousness, but it appears if not examined. As it is said in the Name Utterance: The three times are timeless and dwell in realization. Thus, the three times are not established as times, and because there is no basis for connection, they are equal in emptiness. All are unborn and arise from the nature of the unborn. It dwells in nature. It is equal because it does not exist anywhere from the moment it appears, just as it disappears in nature. In the Middle Mother Sutra it says: Fortunate ones, because all dharmas are equal, the Prajnaparamita is also equal. And in the Sutra of the Unwavering Nature of Dharma it says: All dharmas are naturally unborn, their essence is unwavering, they are free from the extremes of action, they have transcended the realm of elaboration, and they have been equal from the beginning. The teaching that the nature of mind is immutable is: That is also like this, the appearance of existence, samsara, and nirvana is the image of the mind. The nature of the mind is the great dharmadhatu sky. The nature of the sky is immutable in the three times. The immutable nature is originally nirvana. From the beginning it is the Bodhi Samantabhadra. That is also how the appearance is the image of habitual confusion, like appearing on the surface of a mirror. The Avatamsaka Sutra says: The mind is like a painter. The mind has made the aggregates. As many realms as there are in the world, they are all painted by the mind. Thus, when the vessel is destroyed, the essence is also destroyed. All the appearances that depend on it are the habitual practice of the confused mind. All appearances are like dreams and are not established at the time of appearance. Therefore, appearance is the illusion of the mind.
Tibetan
ཐག་བཅད་པའོ། །སྣང་བ་འཛིན་པའི་སེམས་སྟོང་པར་ཐག་བཅད་པ་ནི་ནམ་མཁའ་ལྟ་བུ་སྟེ། དོ་ཧ་ལས། སེམས་ནི་ནམ་མཁའ་ལྟ་བུར་གཟུང་བྱ་སྟེ། །ནམ་མཁའི་རང་བཞིན་ཉིད་དུ་སེམས་གཟུང་བྱ། །ཞེས་སོ། །ནམ་མཁའ་འགྱུར་མེད་ཐག་གཅད་པ་ནི། ཀུན་བྱེད་ལས། ཇི་ལྟར་ནམ་མཁའ་འཕོ་འགྱུར་མེད་པ་བཞིན། །སེམས་ཉིད་ནམ་མཁའི་རང་བཞིན་འགྱུར་བ་མེད། །ཅེས་སོ། །འགྱུར་བ་མེད་པའི་དོན་དེ་ཉིད་གཟོད་མ་ནས་ཞི་ཞིང་མྱ་ངན་ལས་འདས་པ་ཀུན་ཏུ་བཟང་པོའི་རང་བཞིན་ཡིན་པ་ནི། ཀུན་བྱེད་ལས། སེམས་ཉིད་མི་འགྱུར་གདོད་ནས་དག་པ་འདི། ། སྙིང་པོ་བྱང་ཆུབ་ཀུན་བྱེད་ལྷུན་གྱིས་གྲུབ། །ཅེས་སོ། ། གཉིས་པ་ལྔ་སྟེ། སྣང་སྟོང་དབྱེར་མེད་གདོད་མར་མཉམ་པར་བསྟན་པ་ནི། དེ་བས་ན་ཆོས་ཐམས་ཅད་ཡེ་འབྱམས་རྨད་དུ་བྱུང་བ་རྫོགས་པ་ཆེན་པོར་འུབ་ཆུབ་པ་ནི། སྣང་དང་སྟོང་པ་དབྱེར་མེད་གདོད་མའི་ངང༌། །གཅིག་དང་དུ་མར་མི་དམིགས་སྤྲོས་དང་བྲལ། །ཕྱོགས་དང་རིས་མེད་ཐམས་ཅད་མཉམ་པ་ཉིད། །སྣང་མཉམ་སྟོང་མཉམ་བདེན་མཉམ་བརྫུན་པར་མཉམ། ཡོད་མཉམ་མེད་མཉམ་མཐའ་ལས་འདས་པར་མཉམ། །དབྱིངས་གཅིག་གདོད་ནས་དག་པའི་ངང་ཉིད་དོ། །འདི་ལྟར་ཆོས་ཐམས་ཅད་སྣང་སྟོང་གཉིས་སུ་མེད་པ་གཅིག་དང་དུ་མའི་སྤྲོས་པ་ལས་འདས་པས་ཕྱོགས་ཆར་ཆད་པ་མེད་དེ་ནམ་མཁའ་ལྟ་བུའི་དོན་ཡིན་པའི་ཕྱིར། ཀུན་བྱེད་ལས། ཆོས་ཀུན་ནམ་མཁའི་རང་བཞིན་ཏེ། །ནམ་མཁའ་ལ་ནི་རང་བཞིན་མེད། །ནམ་མཁའ་ལ་ནི་དཔེ་ཡང་མེད། །ནམ་མཁའ་ལ་ནི་ཚད་ཀྱང་མེད། །ཆོས་རྣམས་ཐམས་ཅད་མ་ལུས་པའི། །དོན་ནི་འདི་ལྟར་ཤེས་པར་གྱིས། །ཞེས་སོ། །དེ་ལྟར་ནམ་མཁའ་དོན་དུ་མཉམ་པ་ལྟར་སྣང་བར་མཉམ་པ་མེ་ལོང་ནང་གི་གཟུགས་བརྙན་ལྟ་བུ། སྟོང་པར་མཉམ་པ་དེ་ལ་གཟུགས་རང་མཚན་དུ་མེད་པ་ལྟ་བུ། བློ་འཁྲུལ་ངོར་དོན་བྱེད་ནུས་ཙམ་དུ་བདེན་པར་མཉམ་པ་གཟུགས་དང་གཟུགས་བརྙན་གཉིས་ཀ་མིག་ཤེས་ལ་གཟུགས་འཛིན་གྱི་ཤེས་པ་བསྐྱེད་ནུས་ལྟ་བུ། བརྫུན་པར་མཉམ་པ་གཤིས་མེད་པའི་ངང་དེར་འཁྲུལ་སྣང་དྷ་དུ་ར་ཟོས་པའི་སྣང་བ་ལྟ་བུ། ཡོད་པར་མཉམ་པ་སྣང་ཙམ་དོར་བ་སྤྲུལ་པ་ལྟ་བུ། མེད་པར་མཉམ་པ་རང་བཞིན་མ་གྲུབ་པས་སྨིག་རྒྱུའི་ཆུ་ལྟ་བུ། མཐའ་འདས་སུ་མཉམ་པ་ནམ་མཁའ་ཡངས་པའི་ངང་ལྟ་བུ། གདོད་ནས་མཉམ་པ་ཆོས་ཉིད་དབྱེ་བསལ་ལས་འདས་པའི་དབྱིངས་དཔེ་དང་བྲལ་བ་སྟེ་གཟོད་མ་ནས་སྟོང་པ་ནི། འཕགས་པ་དཀོན་མཆོག་སྤྲྀན་གྱི་མདོ་ལས། གཟོད་མ་ཉིད་ནས་སྟོང་ཞིང་མ་འོངས་ཆོས། །སོང་བ་མེད་ཅིང་གནས་མེད་གན
Chinese
已决断。显现执着的心的空性已决断，犹如虚空。多哈中说：心应执持如虚空，应执持心为虚空之自性。如是说。虚空不变决断是，《普作王》中说：如虚空般无有变动，心性虚空自性无有变。如是说。不变之义即是本来寂静，超越痛苦，是普贤王如来的自性。《普作王》中说：心性不变本来清净者，心髓菩提普作自然成。如是说。「第二，五者，显现空性无别本来平等是。」因此，一切法皆是原始广大稀有之大圆满。显现与空性无别本初中，不执一与多，离戏论。无有方与界，一切皆平等。显现平等，空性平等，真实平等，虚假亦平等。有平等，无平等，超越边际亦平等。一法界，本来清净之自性。如是，一切法显现空性二者无别，超越一与多之戏论，故无有方分，犹如虚空之义。故《普作王》中说：诸法皆是虚空之自性，虚空无有自性，虚空亦无有譬喻，虚空亦无有量。一切诸法无余者，应如是知其义。如是，如虚空义平等般，显现上平等如镜中之影像。空性上平等，彼无有形之自相。于迷乱之识前，仅能起作用而真实平等，如形与影像二者皆能于眼识生起执持形之识。虚假上平等，于无有体性之状态中，如食用曼陀罗花之迷乱显现。有上平等，仅是显现之抛弃，如幻化。无有上平等，自性不成故，如海市蜃楼之水。超越边际而平等，如虚空广阔之状态。本来平等，法性超越分别之法界，离譬喻，即本来空性。《圣妙宝云经》中说：本来即空性，未来之法，已逝无有，无处可
English
It is decided. The emptiness of the mind that grasps appearances is decided, like the sky. The Doha says: The mind should be held like the sky, the mind should be held as the nature of the sky. So it is said. The unchanging decision of the sky is, as the All-Creating King says: Just as the sky is immutable, the nature of the mind, the nature of the sky, is immutable. So it is said. The meaning of immutability is that it is inherently peaceful, beyond suffering, and is the nature of Samantabhadra. As the All-Creating King says: The nature of the mind is immutable, originally pure, the essence of enlightenment, the All-Creating King, is naturally accomplished. So it is said. "Secondly, the five are: the manifestation of emptiness, inseparable, originally equal." Therefore, all dharmas are primordially vast, rare, and completely comprehended in the Great Perfection. Manifestation and emptiness are inseparable in the original state, not grasping one and many, free from elaboration. Without direction or boundary, all is equality. Manifestation is equal, emptiness is equal, truth is equal, falsehood is also equal. Existence is equal, non-existence is equal, transcendence of extremes is also equal. One realm of reality, the nature of original purity. Thus, all dharmas, the two of manifestation and emptiness, are inseparable, transcending the elaboration of one and many, therefore there is no division of direction, like the meaning of the sky. Therefore, the All-Creating King says: All dharmas are the nature of the sky, the sky has no nature, the sky has no metaphor, the sky has no measure. All dharmas, without exception, should know their meaning in this way. Thus, just as the sky is equal in meaning, equality in manifestation is like the image in a mirror. Equality in emptiness is like that which has no self-nature of form. In the face of deluded consciousness, it is only able to function and is truly equal, like both form and image are able to generate the consciousness of grasping form in eye consciousness. Equality in falsehood, in the state of having no essence, is like the deluded appearance of eating Datura flowers. Equality in existence is like the abandonment of mere appearance, like illusion. Equality in non-existence, because self-nature is not established, is like the water of a mirage. Equality in transcendence of extremes is like the state of the vastness of the sky. Original equality, the realm of reality that transcends the differentiation of dharmata, is free from metaphor, that is, original emptiness. The Noble Cloud of Jewels Sutra says: Originally empty, the future dharma, the past is non-existent, there is no place to