English
Like the unconfined sky. The essence of self-awareness is without grasping, appearing as play yet ungrasped, thus outer appearances do not taint awareness. Now, there is no place to be born into samsara. Because one does not inwardly contemplate "self" in the mind. There is no clinging to phenomena, and the pervasive thoughts of existence are pacified. The instigator of birth in samsara is cut off at the root. At that time, like the sky, the phenomena of inner and outer confusion, nothing is perceived, and one reaches the state of Dharmakaya. Reaching the point of exhaustion, there is no coming or going. All is vast expanse, the realm of Kuntuzangpo (Skt. Samantabhadra). One has reached the supreme palace of Dharmakaya. Because the arising of inner mind's energy is not grasped, karma and afflictions are exhausted, thus there is no one to be born into samsara or to lead astray. The grasping of appearances and consciousness is liberated. The fortress of subject and object collapses. Because confused appearances and confused grasping are exhausted, when awareness manifestly becomes transparent, one reaches the point of the exhaustion of dharmata. One reaches the realm of Kuntuzangpo. It is said to have attained the eternal sovereignty of the Dharmakaya king. When awareness is separated from mind, it is separated from the confused appearances of mind and its attachments. There is no other path than to become a Buddha, because the essence is Buddha, and it is manifested by being free from obscurations. When awareness is accompanied by mind, it is called sentient beings. When awareness is separated from mind, it is called Buddha. As it is said in the "String of Pearls": The wise should distinguish between mind and wisdom. Mind is the basis of all habits, it is the impurity of embodied beings. Grasping objects is the mind, therefore it is the nature of samsara. When that mind is separated, it is the place of Buddhahood. All the impurities of embodied beings are exhausted. Beings go by that mind. Otherwise, they are not able to go. Therefore, beings are like a confused wheel. Thus it is said. Therefore, from the grasping mind, there is no object to be grasped, yet it appears as the five clear forms, sounds, smells, tastes, and textures. From the mind that grasps, karma, ripening, and immeasurable afflictions appear. Grasping what is not an object as an object, and grasping what is not mind as mind, samsara appears like a dream to sentient beings, which arises from the manifestation of the grasping aspect of the mind. In "Perfection of Energy," it says: An ignorant child, in its very nature, forcefully ties knots in the sky. Grasping appearances that do not exist as existing. Grasping what is without self and other as self and other due to confusion. Thus it is said. Therefore, the mind...
Chinese
以觉知的智慧唯一作为道，这就是在此生中成就离心法身的关键。其他人以心作为道，因此无法超越有情众生，没有成佛之时。如果说，心的显现不停止或者显现即解脱的慈悲分不作为道吗？慈悲分是指显现之基的纯粹觉知，未曾离开自处，因此它是作为道的技巧，但心中已经显现的分别念部分，无论如何也不作为道。当将本体安立于觉知时，心随意任运而自我解脱，以前也已经多次说过。因此，心的迷惑是无明的根本，执着于境为实有，如果不随境而转，就无法安住于一处，对此不作任何触碰，而是将纯粹通透、无有分别、远离我执之心的智慧作为道。如狮子圆满力中说：有情众生的心分为二，心和无明之显现，因执着于无境而受束缚，觉知智慧之显现，远离我执之念，对于存在之物也无有期望，对于不存在之物疑虑尽除。要知道唯有此关键至关重要。圣者《宝积经》中也说：也远离心、意和识，也不舍弃三摩地的境界，这是如来们不可思议的心之秘密。明句论中也说：心和心所生之戏论也断绝。入行论中也说：心止息者，以身示现。等等如是出现。如今，经文的这个要点，一般人的智慧无法理解，根本不知道在说什么。在此如开眼般宣说，故名为大乘之宝藏。觉知于自处而辨别，因此止观与专注一境的差别是：如果当下的觉知未曾离开基，那它就是习惯成自然，来世的轮回空，远离再次受生的业和习气，因果上说轮回与涅槃平等，不住于轮回寂灭，前往菩提心要。这 也是止观专注一境的一半，非常珍贵，是自性大圆满的密意。觉知安住于自处是纯粹通透赤裸的觉性，止
English
By taking the sole wisdom of awareness as the path, that is the key to accomplishing the Dharmakaya, which is free from mind, in this very life. Others take mind as the path, and therefore cannot transcend sentient beings, and there is no time to attain Buddhahood. If you ask, isn't the compassionate aspect of the arising of mind, which does not cease, or the self-liberation of arising, taken as the path? The compassionate aspect refers to the pure awareness of the basis of arising, which has not moved from its own place, so it is the skill of taking that as the path, but the aspect of conceptual thought that has already arisen in the mind is not taken as the path in any way. When the essence is placed in awareness, the mind is abandoned to self-liberation as it pleases, as has been said again and again before. Therefore, the delusion of mind is rooted in ignorance, clinging to objects as real, and if it does not follow objects, it cannot stay in one place. Without touching that, the wisdom of pure transparency, without concepts, and free from thoughts of self is taken as the path. As it says in the Lion's Complete Power: The minds of sentient beings are divided into two. Mind and the appearance of ignorance are grasped by clinging to what is without object. The appearance of awareness and wisdom is free from thoughts of self. There is no hope for what is, and doubt is cleared for what is not. Know that this key alone is important. The Noble Jewel Heap Sutra also says: Also free from mind, intellect, and consciousness, and not abandoning the state of Samadhi, this is the inconceivable secret of the hearts of the Tathagatas. The Clear Words also says: The proliferation of mind and mental events is also cut off. The Entering the Middle Way also says: The cessation of mind is directly shown by the body. And so on. Nowadays, the meaning of this passage is not understood by the minds of ordinary people, and they have no idea what it is talking about. Here it is explained as if opening the eyes, so it is called the Treasury of the King of Vehicles. Because awareness distinguishes itself in its own place, the difference between single-pointed concentration and separate differentiation is: If the present awareness has not moved from the ground, then it will become accustomed to emptying the existence of future lives. It is free from the karma and habitual tendencies of taking rebirth again. In terms of cause and effect, samsara and nirvana are said to be equal. It does not abide in samsara or peace, but goes to the heart of enlightenment. This is also half of single-pointed concentration, which is very precious. It is the intention of the Great Perfection of Naturalness. Awareness abiding in its own place is the naked awareness of pure transparency, and peaceful
Chinese
另一方面，安住于不散乱的觉性状态是需要努力的。在这种觉性状态中，通过串习，可以耗尽再次受生的业和习气，这是心寂灭的功德所产生的。现在，通过串习这种觉性与心分离的状态，最终可以显现与心分离的法身。因为所有与心分离的觉性都与根本无二无别。从持续不断的串习中，显现出果的缘起。当轮回和涅槃在根本显现中作为力量的游舞显现时，从根本到力量的游舞是无二的，在光明显现中是平等的。当觉性与心分离时，因为本体未成立而是平等的，所以说轮回和涅槃在无二的觉性中是平等的。如《功德藏》中所说：“轮回和涅槃，怎能安立为二？”《菩提心释》中说：“轮回和涅槃，没有丝毫差别。”《现观庄严论》中说：“有和寂灭，二者无别。”从区分阿赖耶识和法身的差别来说：如果从自性中动摇，那就是意念和轮回。在那里，因果本身无法避免。错误的众生会越来越堕落。因此，至上的秘密大圆满是：力量不从法界中动摇，所有的力量都安住于根本。意念不摇动，安住于平等。觉性的自性如明镜，力量如清澈的水晶，当游舞如影像般显现时，觉性的本体安住于法身的状态中，不从自性中动摇，这就是法身。阿赖耶识是没有证悟赤裸觉性的无记无明。如果安住于这种状态，由于上界之业的积累，就会产生禅定的障碍。从这种状态中，阿赖耶识的行相识部分，以及六识显现于对境，根识向外散乱于对境，这就是轮回赤裸的业的积累。总之，轮回的一切法都依赖于阿赖耶识。在此，如果瑜伽士不能区分法身和阿赖耶识，就无法断除轮回和涅槃的根本。因此，为了避免所修之法成为轮回的助长，才这样宣说。法身是赤裸显现的赤裸觉性，是离戏、空明。不是业和习气的所依。本体是空性的，所以是法身。自性是光明的，所以是报身。大悲的显现无有间断，所以安住于化身。
English
On the other hand, it is necessary to strive to abide in a state of awareness without distraction. By familiarizing oneself with this state of awareness, one can exhaust the karma and habitual patterns of taking rebirth again, which arises from the merit of the cessation of mind. Now, by familiarizing oneself with the state of awareness that is separate from the mind, one can ultimately manifest the Dharmakaya that is separate from the mind. Because all awareness that is separate from the mind is one without difference from the ground. From the continuous stream of familiarization, the dependent arising of manifesting the result arises. When samsara and nirvana appear as the play of power in the ground appearance, the play of power from the ground is non-dual, and it is equal in the clear appearance. When awareness is separate from the mind, because the essence is not established, it is equal. Therefore, it is said that samsara and nirvana are equal in non-dual awareness. As it is said in the *Treasury of Qualities*: "How can samsara and nirvana be established as two?" In the *Explanation of the Mind of Enlightenment*: "There is not the slightest difference between samsara and nirvana." In the *Ornament of Clear Realization*: "Existence and peace are non-dual." From distinguishing the difference between the alaya and the Dharmakaya: If one wavers from the nature, that is thought and samsara itself. There, cause and effect themselves cannot be avoided. Erroneous beings go from lower to lower. Therefore, the supreme secret Great Perfection is: The powers do not waver from the expanse, and all the powers abide in the ground. The intention does not waver, and it abides in equality. The self-nature of awareness is like a mirror, the power is like clear crystal, and when the play appears like an image, the essence of awareness abides in the state of Dharmakaya, without wavering from the nature, that is the Dharmakaya. The alaya is the unawakened, unlabelled ignorance of naked awareness. If one abides in that state, due to the accumulation of the karma of the higher realms, the obscuration of meditative absorption arises. From that state, the aspectual consciousness part of the alaya, and the six aggregates arise in the objects, and the sense consciousness scatters outward to the objects, that is the accumulation of the naked karma of samsara. In short, all the dharmas of samsara depend on the alaya. Here, if the yogi cannot distinguish between the Dharmakaya and the alaya, he cannot cut the root of samsara and nirvana. Therefore, in order to prevent the dharma that is practiced from becoming an increase of samsara, it is explained in this way. The Dharmakaya is the naked awareness that is nakedly manifest, it is free from elaboration, empty and clear. It is not the support of karma and habitual patterns. The essence is emptiness, therefore it is the Dharmakaya. The self-nature is luminosity, therefore it is the Sambhogakaya. The manifestation of great compassion is uninterrupted, therefore it abides as the Nirmanakaya.