Chinese
愚者因愚昧，见生与灭。 具慧者则不然，不见生亦不见灭。 乃是天界色究竟天（Akaniṣṭha）。 彻底断除一切罪恶， 恒常具备无分别智。 舍弃心及心所， 获得力量与神通自在。 彼等获得禅定自在后， 于彼处证得圆满正觉。 化身则在此处证得正觉。 诸佛之化身， 将会显现无数亿。 一切凡夫从中， 听闻如雷鸣般不可思议之法。 解脱于初始、中央与终结， 舍弃有与非有， 遍布、不动、清净， 无有种种却生种种。 为种种识之族类所覆， 存在于一切有情之中， 虽有幻象错谬， 却非幻象错谬之因。 世间之中迷惑心识， 哪怕仅仅有一点点， 也与二种自性相关联， 由阿赖耶识所化现。 唯识之见， 以及于人法之行持， 亦如是观想世间， 何时变得真实， 彼时乃吾之真子， 善能开示圆满之法。 对于暖、湿、固、动， 凡夫对诸法进行分别， 作出不真实的虚构， 无有自性亦无有本体。 对于相续之身， 此乃八种物质之色， 凡夫对身体之形状与感官， 产生错觉。 由于诸因缘聚合， 凡夫认为生起。 由于不了解这些道理， 在三有轮回中漂泊。 一切事物皆无自性， 分别是火之薪柴，彼亦非实有。 将有视作梦幻化现般进行观察， 不应流转轮回，亦不应趋入寂灭。 名为种种种子之心， 显现于心之行境， 显现之后，由二种分别， 凡夫认为产生。 由无明、贪爱与业， 心与心所生起， 故彼从彼生， 故认为受他支配。 彼等何者是真实分别， 乃是心之行境错谬， 并非由分别所成立。 错误颠倒地进行分别。
English
Fools, due to ignorance, see arising and ceasing. Those with wisdom do not see arising or ceasing. It is the Akaniṣṭha heaven. In complete abandonment of all sins, Always possessing non-conceptual wisdom. Abandoning mind and mental factors, Obtaining power and mastery of clairvoyance. Having obtained mastery of samadhi, They attain complete enlightenment there. Emanations attain enlightenment here. Emanations of the Buddhas Will appear in countless billions. All children from them, Hear the inconceivable Dharma like thunder. Freed from beginning, middle, and end, Abandoning being and non-being, Pervasive, unmoving, pure, Without variety, yet variety arises. Covered by the race of various consciousnesses, Dwelling in all sentient beings, Although there are illusory errors, It is not the cause of illusory errors. In the world, that which deceives the mind, Even if there is only a little, Is related to two natures, Manifested by the ālaya-vijñāna. The view of mere consciousness, And the practice of person and Dharma, Likewise, contemplate the world in that way, When it becomes truly real, At that time, he is my true son, Who skillfully reveals the complete Dharma. Regarding warmth, moisture, solidity, and movement, Children discriminate phenomena, Making untrue fabrications, Without characteristics and without essence. Regarding this body of continuities, This is the form of eight substances, Children have illusions about the body's shape and senses. From the gathering of causes and conditions, Children think it arises. Because they do not understand these principles, They wander in the realm of the three existences. All things are without inherent existence, Discrimination is the firewood of fire, and that too is not real. Having regarded existence as like a dream or illusion, One should not wander in samsara, nor should one enter nirvana. The mind called various seeds, Appears in the realm of the mind, After appearing, from the two discriminations, Children think it arises. From ignorance, craving, and karma, Mind and mental factors arise, Because it arises from that, Therefore, it is considered to be under the control of others. Which of those are real discriminations, It is the error of the mind's realm, It is not established by discrimination. They wrongly and mistakenly discriminate.
Chinese
因缘和合而生起， 众生的心由此而生。 从因缘中获得解脱， 彻底舍弃自身的特征。 何时不再依附于身体， 因此不是我所能及的境界。 如同国王和商人， 用各种像山羊一样的（东西）， 引诱孩子在家里玩耍， 然后展示森林里的山羊相遇。 同样，我用诸法的， 仅仅是各种各样的影像， 各自的自证智的究竟， 我为孩子们讲解。 如同大海的波浪， 由风的因缘而生起， 舞动并完全进入， 相续也不会断绝。 同样，阿赖耶识的河流， 也总是由境的因缘而生起， 各种各样的识的波涛， 舞动并完全屈服。 在能取和所取的实物上， 众生的心才得以进入。 如同孩子所臆测的那样， 显现的自性并不存在。 清净的阿赖耶识， 完全了知，阿赖耶识也， 因为舍弃了能取和所取， 所以我才宣说如是。 蕴没有我， 也没有命，也没有补特伽罗。 识将会生起， 识将会止灭。 如同图画有高低， 显现却并非真实存在， 同样，对于诸事物也， 实物显现却并非真实存在。 如同乾闼婆城， 如同海市蜃楼， 如此显现虽然恒常可见， 但以智慧来看并不存在。 量和根识完全颠倒， 没有结果也没有原因， 远离思维和智慧， 舍弃了相和相的所依。 依靠蕴而成就佛果， 无论何处，任何人都无法看见， 无论何处，任何人都无法看见什么， 对此如何进行观修？ 以因缘和理由等譬喻， 以及誓言和原因等， 梦境、乾闼婆的轮转， 海市蜃楼、太阳、月亮， 萤火虫等譬喻， 我遮止了那些生起。 有情众生犹如梦幻和幻术， 是空性并且是被测度的， 不住于三界， 内外也是如此， 因为见到未生之有， 将会生起无生法忍。 如幻三摩地。
English
From the connection with conditions, it arises, The minds of beings arise from this. Liberated from conditions, Completely abandoning its own characteristics. When it no longer abides in the body, Therefore, it is not within my realm. Just like kings and merchants, With various things resembling mountain goats, Lure children to play at home, Then show the meeting of mountain goats in the forest. Likewise, I, with the dharmas, Merely various kinds of images, The ultimate of each self-aware wisdom, I explain to the children. Just like the waves of the ocean, Arising from the condition of the wind, They dance and completely enter, The continuity will also not be cut off. Similarly, the river of the Alaya consciousness, Always arises from the condition of the object, The various waves of consciousness, Dance and completely submit. On the objects of the grasped and the grasper, The minds of beings enter. Just like what children conjecture, The nature of appearance does not exist. The pure Alaya consciousness, Completely knowing, the Alaya consciousness also, Because it has abandoned the grasped and the grasper, Therefore, I speak of it as such. The aggregates have no self, There is no life, and no person. Consciousness will arise, Consciousness will cease. Just like a painting with high and low, Appearing but not truly existing, Similarly, for all things, The object appears but is not truly existing. Just like a Gandharva city, Just like a mirage, Although such appearances are always seen, But with wisdom, they do not exist. Valid cognition and sense faculties are completely reversed, There is no result and no cause, Free from thought and intelligence, Abandoning the sign and the basis of the sign. Attaining Buddhahood relying on the aggregates, Nowhere, by anyone, is it seen, Nowhere, by anyone, is anything seen, How can one meditate on this? With analogies such as conditions and reasons, As well as vows and causes, The rotation of dreams and Gandharvas, Mirages, sun, moon, Fireflies and other analogies, I reverse those births. Sentient beings are like dreams and illusions, Are emptiness and are measured, Not abiding in the three realms, Inside and outside are also the same, Because seeing the unborn existence, The tolerance of non-birth will arise. The Samadhi like an illusion.