English
Therefore, there is no need to apply it to the ground. If one thoroughly understands such a principle, it is the supreme of much learning. Those who speak do not abide in decaying speech. Because it is fundamentally unspeakable, speaking is a mistake. For reality itself, there are no letters to symbolize speech. Those who cause ruin are fond of and delight in speaking, and will never attain true Bodhi. The great father whose pure bindu pervades all. How can one attain the truth through hearing words? This is the supreme path of non-action, where nothing needs to be done. The root of Bodhi, where causes and conditions cease, is pure. One who is skilled in meaning through seeing is the supreme of hearing. If one does not follow the words of discrimination and controls the one Dharma, then all Dharmas are said to be the ultimate in hearing and knowing. Just as the heat of bathwater touches the body. There is no clinging to things that are neither born nor cease. The yogi who enters the path of the bindu dissolves the mandala of the mind into his own bindu. Practicing the mandala of the bindu is the supreme of hearing. The bindu of the mind does not diminish, and the Dharmata bindu becomes clear. The mandala of the mind, one's own bindu dissolves into the bindu. Realizing the bindu mandala is the supreme of attainment. The bindu of the mind does not diminish, and the Dharmata of the bindu becomes clear. The profound, bottomless Tathagatagarbha revolves around it. From it, the unchanging Tathagatagarbha abides. All Dharmas, through feeling, become distinguished as the supreme of hearing. The supreme of much hearing is when the Tathagatagarbha merges into the mandala of the heart. Hearing through words causes one to fall away from meaning and remain in doubt. The unwavering mind is the treasure of the path. Abiding on such a path includes the six paramitas. The unwavering mind in any place is the supreme of generosity. The non-abiding mind in anything is the purity of discipline. Not enduring various discriminations is the bravery of patience. Not distinguishing between good and bad, accepting and rejecting, is the swiftness of diligence. Not clinging to what is truly pure possesses meditation. Not following anything, not wavering, is the clarity of wisdom. Unwavering stability is the vast space of great bliss. Among the paths, it is the oldest path, the great path. It is also the path of wisdom, and is said to be the path of discipline. It is also called the path of great patience. The great treasure of the unwavering path contains all.
Chinese
贪欲等烦恼没有。 清净大道以此未度者，任何也没有。 因此智慧大道，于如是之性中， 法界不动现前，不依赖于他。 一时俱入且现前入，如是宣说。 不分好坏取舍，不分清浊，即是法界。 入于彼，知于彼，则一时俱入而至彼岸。 于彼，如是，彼入，平等，涅槃，轮回，皆无。 涅槃仅是言说，三界亦仅是言说。 于无所缘之界中，一切平等无差别。 清净之界，不接受涅槃。 舍弃轮回，不净之物，亦不作抛弃。 瑜伽士欲入此道，如是知晓，则觉受之觉受大。 于任何皆无觉受，乃觉受之最胜，即是如是性。 如是性之界，成为智慧清净之行境，亦是无觉受之作者。 佛陀以妙相庄严，以及手印所显现，皆无觉受。 于彼，无二之坛城，不具，不摇动，而衰损。 如是，一时俱生之觉悟，乃无觉悟，即以无二而悟。 不舍概念，觉悟之体性，无相无分别，此一时俱全。 于何处皆不住留，不执手印，意念于法。 若无执着相，则本然俱入。 不以思动摇，不思虑，乃智慧之虚空。 以分别所测度之行境，此则不曾成为。 以禅修，此义非为言诠，自性即是。 以趣入、观看、勤作、行持，不能寻得明点之路。 若智慧自生，因贪执于境，则不得解脱。 眼耳等五根之作用，乃轮回之大虚空。 心及心所生者，乃错乱之错乱。 执着所缘之境，境性本然平等。 以秘密真言、明咒、手印行持，则称为大手印。 以舒卷为手印，则未作之明点被混淆。 若以种姓与智慧测度，则寂静真实大城。 若依止地与道，则到彼岸之殊胜特质衰损。 以勤作、修持、放逸、收摄为手印，则幻化至高。 若修持具足五大之手印，则痛苦止息。 因安乐止息，故安住于痛苦之大海中。 若舍弃明点之门，则获得大安乐。
English
There are no afflictions such as greed. There is nothing that has not been liberated by this great and pure path. Therefore, the great path of wisdom, in the state of suchness, The Dharmadhatu is immovably manifest and does not rely on others. It is proclaimed that one enters simultaneously and manifestly. Not distinguishing between good and bad, accepting and rejecting, not distinguishing between pure and impure, is the Dharmadhatu itself. Entering there, knowing there, one enters simultaneously and goes to the other shore. In that, there is no suchness, no entering, no equality, no nirvana, no samsara. Nirvana is merely a word, and the three realms are also merely words. In the realm of no object of focus, all are equal and undifferentiated. The pure realm does not accept nirvana. Abandoning samsara, impure things are not abandoned either. The yogi who desires to enter this path, knowing this way, has great sensation of sensation. Having no sensation of anything is the best of sensations, that is suchness. The realm of suchness, having become the object of pure wisdom, is also an agent without sensation. Buddhas adorned with marks and signs, and whatever is revealed in mudras, have no sensation. In that, the non-dual mandala, without possession, without wavering, declines. Thus, the simultaneous understanding is a non-understanding, understood as non-dual. Without abandoning concepts, the nature of understanding, the signless non-conceptualization, is all at once complete. Not abiding anywhere, not grasping mudras, mind on the Dharma. If there is no grasping of appearances, then one enters from the beginning. Not wavering with thought, not thinking, is the expanse of wisdom. This does not become the object of action measured by thought. Through meditation, this meaning is not a verbal expression, it becomes the nature itself. By entering, viewing, striving, and acting, one does not find the path of bindu. If wisdom is self-arisen, one will not be liberated by clinging to objects. The actions of the five senses, such as seeing and hearing, are the great expanse of samsara. Mind and what arises from mind are the confusion of confusion. Clinging to the object of focus, the nature of the object is equal from the beginning. Practicing with secret mantras, knowledge mantras, and mudras is called the Great Mudra. By making the expanding and contracting into a mudra, the unmade bindu is obscured. If one measures with lineage and wisdom, then the peaceful and true great city. If one relies on the ground and the path, then the special qualities of going to the other shore decline. By making effort, practice, release, and gathering into a mudra, the supreme illusion is elevated. If one meditates on the mudra with the five great qualities, then suffering ceases. Because happiness ceases, one abides in the ocean of suffering itself. If one abandons the door of bindu, then great bliss is obtained.
Chinese
观想。 因执着于禅定的滋味，而远离了无味之味。 因执着于身之手印，而痛苦远离了无身之身。 因寻觅不可寻觅之物，而伟大的菩提枯竭。 因施以安乐之手印，而至乐从深处止息。 因执着于坛城之行境，而行境永不间断。 因执着于欲妙为法，而伟大的菩提不复存在。 因执着于器情为天神，而无相之明点破裂。 以显空寂怒之手印，摧毁了精进之手印。 未领悟结合解脱之境，而诛杀了邪行。 因守护根本与支分，而伟大的誓言消逝。 因执着一切为法，而殊胜之法深不见底。 因持诵真言并结手印，而胜王之手印瓦解。 因供养赞颂迎请，而大兵器自身衰败。 因迎请并融入二无别，而二无别之法被杀害。 因执着于处所与处所之是，而舍弃了殊胜圣地。 因将食物视为洁净之物，而自生解脱寂灭。 因执着于母与姐妹，而莲花深处止息。 于智慧法界中见，安乐之证悟无边如海。 于成就之边际，安住于菩提广大之境。 执着分别念，乃是遣除智慧生起之错谬关键。 瑜伽士安住于寂静，与伟大菩提不相似，安住于无等。 见二谛，于殊胜菩提中稳固安住。 安住于大乐之殊胜状态，乃是菩提道。 不动摇之精要，远离垢染，无垢清净之身是也。 无有佛土，无有造作，不住于道，安住于对治。 法身无我，不依赖他者，非是依赖任何之法。 自心清净，无有虚空，乃是伟大菩提道。 从何而来，往何而去，无有所在，非是外在亦非内在。 以功德之聚庄严，乃是智慧方便之身。 大悲之悲悯，不离润泽，滋润一切。 清净之智慧，心性之本然，周遍安住于一切。 一切颠倒妄念之执着，皆由此而生。 布施等十度波罗蜜多，亦本自圆满。 总摄道之次第，以及入门观视，一切皆能成就殊胜。 此无取舍之法，因安住于幻化之中。 一切诸法如是，如是，亦复如是安住。 幻化之自性
English
Contemplation. By clinging to the taste of samadhi, one becomes separated from the tasteless taste. By clinging to the mudra of the body, suffering is separated from the bodiless body. By seeking the unseekable, great bodhi withers. By applying the mudra of bliss, supreme bliss ceases from the depths. By clinging to the realm of mandala, the realm of activity never ceases. By clinging to desirable qualities as dharma, great bodhi no longer exists. By clinging to the vessel and essence as deities, the aimless bindu is pierced. With the mudra of appearance and emptiness, peace and wrath, the mudra of diligence is broken. Not comprehending the state of union and liberation, wrong conduct is slain. By guarding the root and branches, the great samaya is transgressed. By clinging to everything as dharma, the supreme dharma is emptied to its depths. By reciting mantras and making mudras, the mudra of the supreme king is destroyed. By making offerings, praises, and invitations, the great weapon deteriorates from itself. By inviting and merging into non-duality, the non-dual dharma is killed. By clinging to the place and the is-ness of the place, the supreme sacred place is abandoned. By regarding food as pure, self-arisen liberation is pacified. By clinging to mother and sisters, the depths of the bhaga cease. Seeing in the realm of wisdom, the extent of bliss realization is like an ocean. From the edge of accomplishment, one abides in the vast realm of bodhi itself. Clinging to conceptualization is the key to dispelling the error of the arising of wisdom. The yogi abides in peace, unlike great bodhi, abiding in the unequaled. Seeing the two truths, one abides firmly in supreme bodhi. Abiding firmly in the supreme state of great bliss is the path of bodhi. The unmoving essence, free from defilement, the stainless pure body is good. Without buddha-land, without fabrication, not abiding on the path, one abides in the antidote itself. The dharmakaya is selfless, not dependent on others, not dependent on any dharma. The self-mind is completely pure, without space, it is the great path of bodhi. From where it comes, where it goes, there is no place, it is neither external nor internal. The body of skillful means of wisdom, adorned with a collection of qualities. The compassion of great compassion, not separated from moisture, moistens everything. Pristine wisdom, the nature of mind itself, abides pervading all. All distorted and conceptual thoughts arise from it. The ten perfections, such as generosity, are also inherently complete. The sequence of the condensed path, and the entry view, all accomplish distinction. This dharma without acceptance or rejection, because it abides in illusion. All dharmas are thus, thus, and thus they also abide. The nature of illusion