Chinese
没有希求，没有边际，因此虚空无法穷尽。以法嬉戏，没有超过体验的境界，在自生广大的境域中，一切如是安住。没有可观看的奇妙之境，也没有观看的眼睛。对任何不应听闻之处，都远离一切言说。法与非法，恒常混合且相同。对胜义谛之法，没有超越的境界可说。通过领悟，无法获得迷惑与觉悟之道。自生智慧本身，也远离言辞的边际。本来圆满的自性，显而易见地安住，如影随形般，对此产生分别念。并非不存在，而是产生不存在的精华。并非空性，而是安住于空性的境域。在那虚空的自性中，生起显现的忆念。因已断绝作为，故不希求而获得安乐。没有可食之境，因此开始生起智慧。也安放对过去仙人追随的意念。以各种努力的痛苦，完全被抓住。进入自性之道，成为一切智者。如是者，为了遣除分别念而修习分别念。希求大乐是贪恋之病。若不以不动摇的平等安住作为大药，则以通往天界的因，将被烦恼抓住。进入无道之路的人们，其病甚大。想要到达彼岸，如同追逐海市蜃楼。没有可获得的境域，不会出现在三界中。对十地有所期待的境界，也是觉悟的障碍。极其迅速的智慧，远离一切思虑。如同从一切善知识处生出的珍宝。不依赖于无有目标且变化的境地。因自身自性良好，故满足一切希望。若加以观察则不存在，若安住则产生广大之善。实际上不显现，却向一切贪恋的形态显现。远离自他之分的导师，是珍宝之藏。证成一切之境，以无我之悲心开示。从内部不摇动，没有向内寻找的处所。对外境产生贪恋，没有为外境回向的目标。不生不灭，无我之悲心，不是他人的财物，不会到来，而是本来安住的。如果想要安乐，就背对着安乐。被安乐抓住，却以安乐寻求安乐。觉悟啊
English
There is no seeking, no limit, therefore space cannot be exhausted. Playing with the Dharma, there is no state beyond experience, in the realm of self-arisen greatness, everything abides as it is. There is no wonderful realm to see, nor eyes to see it. To whatever should not be heard, it is free from all imputation. Dharma and non-Dharma are always mixed and the same. Regarding the Dharma of ultimate truth, there is no higher state to speak of. Through realization, the path of delusion and enlightenment is not obtained. Self-arisen wisdom itself is also free from the limits of words. The nature of being primordially complete, manifestly abides, and like a shadow following a form, conceptualization arises about it. It is not non-existent, but the essence of non-existence arises. It is not emptiness, but it abides in the realm of emptiness. In that nature of space, the memory of manifestation arises. Because action is exhausted, happiness is taken without desire. There is no object to consume, therefore the arising of wisdom begins. Also, the mind that follows after the ancient sages is placed. With the suffering of various efforts, it is completely seized. By entering the path of self-nature, one becomes omniscient. "As it is," in order to eliminate conceptualization, one meditates on conceptualization. Desiring great bliss is the disease of attachment. If one does not use the great medicine of unwavering equanimity, then by the cause of going to the higher realms, one will be seized by afflictions. Those who enter the pathless path have a great disease. Wanting to reach the other shore is like chasing a mirage. There is no realm to be found, it does not arise in the three worlds. The state of relying on the ten bhumis is also an obscuration of enlightenment. Extremely swift wisdom is free from all thoughts. Like a precious jewel that arises from all spiritual friends. Without relying on a changing state that has no object, because one's own nature is good, all hopes are fulfilled. If examined, it does not exist, but if left as it is, great good arises. It does not actually appear, but it shows all forms of attachment. The teacher who is free from self and other is a treasure trove. The realm of accomplishing everything is taught with selfless compassion. Not moving from within, there is no place to search within. Attachment arises for external objects, there is no object of dedication for external objects. Not arising, not entering, that selfless compassion is not the wealth of others, it does not come, but it is primordially abiding. If you want happiness, turn your back on happiness. Seized by happiness, you seek happiness with happiness. Enlightenment
Chinese
迷惑颠倒沉溺于法中， 如此之境地不见有佛陀。 无有佛陀故佛陀之名亦无， 佛陀示现而立名是错谬。 从他处获得佛陀是错谬之道， 宣说无形之法亦无微尘许。 执取与贪著，远离与寂灭， 无有事物与完全舍弃。 于大甘露之自性中， 不依赖于食用之方法。 广大啊，甚大啊，大法啊！ 是微小者们的友伴。 于部分所缘而衡量部分后， 小大彼等皆离所缘。 语和增长及所缘和显现， 如幻术师之图画般。 生起融入，以智慧之昏昧， 由彼之力而生起。 此乃一切乘之王， 已舍弃，已放下，是自性。 无有欲求且无有取舍， 不生起微尘许之骄慢。 如大鹏于虚空翱翔般， 无有舒展亦无收缩。 不担忧失去，亦无食用， 如大海般恒常安住于， 诸法生起种种。 功德与虚空之边际等同， 不决定于收摄之处。 于菩提心之当下， 生起大禅定之王。 显现如大海般广大， 不分别如虚空之边际般宽广。 于普贤之行境中， 无有生起与变异之法， 十二缘起之支分， 乃是依诽谤而衡量所说。 仅仅是对于迷惑者们的门， 智者应如是知晓。 六道众生之显现亦， 应知晓为最初之道路。 以欲乐受用及慈悲所润泽， 于何处欢喜即行菩提行。 屠夫娼妓及五无间罪， 应舍弃应呵责之世间。 完全圆满是法之算数， 无有胜于大乐者。 又，一切法皆因此， 法之自性即是彼， 以法寻觅法性， 如虚空寻觅虚空般， 依赖于他者之法性， 如火灭火般， 乃是行持极其艰难之事。 此不分别之精髓， 未曾隐藏于一切相续中。 对于不取舍之菩提行者们， 于一切形态中自性安住。 如是说。从无为圆满之十部经中，不住处品第二十二。
English
Deluded, utterly immersed in Dharma, In such a realm, Buddhas are not seen. Without Buddhas, even the name of Buddha is absent, Naming it when Buddhas appear is erroneous. Seeking to attain Buddhahood from elsewhere is a mistaken path, Explaining formless Dharmas, there isn't even a particle. Grasping and attachment, separation and cessation, Absence of entities and complete abandonment. In the nature of great nectar, It does not depend on the method of consumption. Vast, oh great, oh great Dharma! It is the friend of the small ones. Having measured the part by focusing on the part, Those small and large are free from focus. Speech and expansion, focus and appearance, Like the forms of a magician's drawings. Arising and entering, through the stupor of wisdom, It arises from its power. This is the king of all vehicles, Having relinquished, having abandoned, it is the nature. Without desire and without taking, It does not generate even a particle of pride. Like a great garuda soaring in the sky, Without spreading out and without gathering in. Without fearing loss, without consumption, Like the ocean, eternally abiding, Dharmas arise in various ways. Qualities are equal to the limit of the sky, Not determined to be a place of gathering. Immediately at the heart of enlightenment, The great king of samadhi arises. Appearance is vast like a great ocean, Non-conceptual, vast like the limit of the sky. In the realm of Samantabhadra's conduct, There are no Dharmas of arising and changing, The twelve branches of dependent origination, Are explained by measuring with slander. Only as a door for those who are deluded, Let the wise understand it thus. The appearance of beings in the six realms also, Should be understood as the initial path. Moistened by desire, enjoyment, and compassion, Wherever there is joy, practice the conduct of enlightenment. Butchers, prostitutes, and the five boundless crimes, Abandon the blameworthy world. Complete perfection is the calculation of Dharma, There is nothing other than great bliss. Moreover, because all Dharmas are thus, The nature of Dharma is that, Searching for the nature of Dharma with Dharma, Like the sky searching for the sky, The nature of Dharma that depends on others, Is like fire extinguishing fire, It is performing an extremely difficult task. This essence of non-conceptualization, Is not hidden in all continuums. For those who do not take, the practitioners of enlightenment, In all forms, the nature abides. Thus it was said. The twenty-second chapter, 'The Absence of a Dwelling Place,' from the Ten Sutras of Accomplishment Without Effort.
Chinese
此后，菩提心普作王宣说了这无境之见的教言。 喂！大菩萨，谛听！ 显现的诸法， 是自之菩提心， 因此，于彼无有能见之境。 因无分别故，是平等性， 如同虚空之意， 瑜伽即是彼。 五根所显现的， 自明然于彼无分别， 彼亦安住于虚空之意， 瑜伽安住于如是性。 词与文字考察义， 词字于义无考察， 无分别平等即如是性， 彼亦安住于虚空之意。 此不可思议之义， 如同虚空般本然安住。 如是宣说。 从无作圆满中开示无境之见的虚空意之品，即第三品。 之后，菩提心普作王开示了无作圆满的教言手印安住之方式的品。 喂！大菩萨，谛听！ 心性普贤王， 安住方式如是开示： 仅安住于菩提心， 即安住于诸法之精华。 证悟彼即普作王， 普作王无有变异， 因此开示无有变异。 仅安住于法身， 即远离能取所取戏论而安住。 远离能取所取无有变异。 仅安住于报身， 即具足五种欲妙， 安住于圆满欲乐。 仅安住于化身， 即于以何调伏之时， 于何者需何者，化现身， 安住于圆满所需。 于三时无有变异而安住。 诸法手印是虚空之自性， 虚空之自性即如是性， 三身之自性如是安住， 一切安住于如是性。 如何显现的诸法， 于如是性无有改造。 以一切寻觅与修持， 先前行进无有一到达， 先前所作无有一获得， 以修持与寻觅先前无有成就， 一切于如是性无有变异。 如是宣说。 菩提心普作王中，无作圆满手印无变异之教言品，即第四品。
English
Then, the Mind of Enlightenment, the All-Creating King, spoke this teaching on the view without an object. O great bodhisattva, listen! The phenomena that appear, Are one's own mind of enlightenment, Therefore, there is no object to be seen in it. Because of non-thought, it is equality itself, Like the intention of the sky, Yoga is what it is called. The appearances to the five senses, Are self-luminous, without thought, Therefore, it also abides in the intention of the sky, Yoga abides in suchness. By examining the meaning of words and letters, Without examining the meaning of words and letters, Non-thought, equality, is suchness, It also abides in the intention of the sky. This unthinkable meaning, Abides primordially like the sky. Thus he spoke. The third chapter, showing the sky-like intention of the view without an object, from the Actionless Perfection. Then, the Mind of Enlightenment, the All-Creating King, taught this chapter on how the seal of the Actionless Perfection abides. O great bodhisattva, listen! The abiding of the mind itself, Samantabhadra, Is shown as follows: Just abiding as the mind of enlightenment, One abides as the essence of all phenomena. Realizing that is the All-Creating King, The All-Creating King is without change, Therefore, it is shown as unchanging. Just abiding as the Dharmakaya, One abides separated from grasping and fixation. Separated from grasping and fixation, there is no change. Just abiding as the Sambhogakaya, Possessing the five desirable qualities, One abides with perfect desire. Just abiding as the Nirmanakaya, At the time of taming by whatever means, To whomever needs whatever, emanating bodies, One abides with perfect need. One abides without change in the three times. The seal of all phenomena is the nature of the sky, The nature of the sky is suchness, The nature of the three kayas abides as such, Everything abides in suchness. All phenomena that appear, Cannot be altered in their suchness. By all searching and practicing, There is not one who has gone beyond by going before, There is not one who has been attained by doing before, By practicing and searching, the former is not accomplished, Everything is without change in its suchness. Thus he spoke. The fourth chapter, the teaching on the unchanging seal of the Actionless Perfection, from the Mind of Enlightenment, the All-Creating King.
Chinese
然后，普作王菩提心为了向三界众生展示自己的心，说了以下这些话： “喂！三界一切众生， 如果明显地展示那就是自己的菩提心， 在成百上千的劫中， 因为没有见到展示自己的心， 我，普作王， 明显地取出展示自己的心， 听闻展示自心的法吧！ 我，普作王， 从一切之因菩提心中， 心的体性五大， 取出展示者五种菩提心。 身是圆满受用身， 法以自己的体性阐述， 展示是展示自己的自性。 展示者圆满受用身， 在智慧本身上不作念， 对其他境法也不作念。 五种菩提心的展示者， 一切也同样展示法性。 菩提心的智慧， 作为展示者，显现为地的身相， 不用言语和文字展示， 而是成为展示自己自性的。 不执著于我，不执著于他， 展示不执著平等的见解。 三界一切众生， 如果证悟它，就与一切佛相同， 不需勤作的法性自然成就。 菩提心的智慧， 作为展示者，显现为水的身相， 不用言语和文字展示， 而是以自己的体性进行展示。 不执著于我，不执著于他， 展示不执著平等的见解。 三界一切众生， 如果证悟它，就与一切佛相同， 不需勤作的法自然成就。 菩提心的智慧， 作为展示者，显现为火的身相， 不用言语和文字展示， 而是以自己的体性展示法。 不执著于我，不执著于他， 展示不执著平等的见解。 三界一切众生， 如果证悟它，就与一切佛相同， 不需勤作的法性自然成就。 菩提心的智慧， 作为展示者，显现为风的身相， 不用言语和文字展示， 而是以自己的体性展示法。 不执著于我与他二者， 展示不执著平等的见解。 三界一切众生， 如果证悟它，就与一切佛相同， 不需勤作的法自然成就。 菩提心的智慧， 作为展示者，显现为