English
The Great Seal does not abide anywhere. Thus it is taught as the meaning of being free from acceptance and rejection. Not distinguishing between giving up and taking, anything becomes true accomplishment. Co-emergent and the realm, fierce fire burning and so on. The vow is the very nature, practice yoga. All things are equal, in the Great Seal. Abandoning conceptualization, what is the use of practicing non-conceptualization? Respect the Guru, the secret discipline is perfected therein. Outer, inner, and secret empowerments, each with its own characteristics. Vase, secret, wisdom, and supreme wisdom. Essence, definition, distinctions, and all such things. Common powers arise, one cannot touch the Great Seal. Alas! The Great Seal possesses the nature of the result, possessing body, speech, and mind. The result also agrees with the meaning of the essence, but not with the meaning of certainty. The essence of the path and the result are all gathered together. The difference between the ultimate reality of the Great Vehicle and the vehicles. Having become the essence of all, it is the supreme secret. The characteristic of the Great Seal's certainty is that it is unborn because there is no duality of memory and non-memory. Transcending the mind, it does not abide anywhere like the sky. The path of action seal, example, and Dharma seal. The Great Seal is the result, the vow seal is for the benefit of others. Relying on the Dharma seal and below, one cannot reach the end. Hope and fear fall to extremes, becoming the fault of accumulation. In the very nature, there is no antidote, no separation, abiding in its own place. However many thoughts arise, they arise in the very nature of freedom. Memory is liberated in its own place, which is the very nature of non-memory. Whatever enjoyment is known to appear, and nourishes non-memory. The very nature is endowed with unborn qualities. Pervading all, it abides like a flowing river. Like an unceasing flowing river. Like a lamp, clear, self-aware bodhicitta. Although there is no obstruction, memory and awareness are empty of themselves. What is the true very nature? If it were elsewhere, everyone should be able to see it. Although it is in oneself, what is hidden is the face of the Guru. Mind itself is the Buddha, it is the very nature. Defiled by memory, and that itself is conceived as other. Since it is the Buddha, what are the qualities? Qualities are like cloth and white. The quality of the very nature is the Great Seal. Essence and qualities are not different from each other. The Great Seal and the fourth seal and all such things. Qualities are not different from each other, they are not other. Non-memory
Chinese
功德大海若不动，忆念不生水波无。无生功德如磐石，石声乍起无追随。心识已逝非境地，大手印之功德似虚空。忆念众生由心生，故此空性无需外求。虽显四相实一味，为何大手印显现四相？乃是上述差别之四相。大手印莫作三相想。不住于何处，无执而行持，如蜂采蜜于花朵。个别觉察之智慧乃方便，然遇味道不执味。如是众人不能知。心要之义遍六道，然众生为忆念所缚，如莲中之虫。忆念由心生，故为错乱之因。若知不作意，即是佛陀。错乱之中无方便与智慧。奇哉！若知无别，即是殊胜方便。佛陀众生诸法皆，与自心性一同生。才一生起不作意，忆念之显现消逝，无真假。故此非彼之境地。譬如眼不见声。不分别，非分别之境。空性之缘故，忆念稍明时，忆念之显现消逝，不见也。智慧不转为聋盲哑，无忆念则无聋盲哑之因。远离身等一切名言。显现消逝之名言，忆念乃手，无忆念堆积为食物。彼即无生，超离心识者，无忆念与无生智慧之火。焚烧所取能取，超越心识之供养。以愿力之故，未来不再转生。故此大手印于先前，不依赖于谁，不依赖于何。入水，聚集，饮食。如同搅乱吠陀城。大手印无异于自性，供品忆念，宾客与供养处，自知之。供养以自之无忆念而供养。享用超越心识之无生聚集。大手印不依于他
English
When the ocean of qualities does not move, there is no remembrance, and no waves of water arise. Unborn qualities are like immovable rocks, and the sound of rocks does not follow. That which is beyond the mind and not an object, the qualities of Mahamudra are like the sky. Remembrance of sentient beings arises from the mind, therefore emptiness need not be sought elsewhere. Although it appears as four, the quality is one. Why does Mahamudra appear as four? It arises as the four distinctions mentioned above. Do not conceive of Mahamudra as three. Dwell nowhere, practice without attachment, like a bee drinking honey from a flower. The wisdom of individual discernment is a method, but when encountering taste, there is no attachment to taste. In this way, it is not understood by everyone. Although the meaning of the essence pervades the six realms, beings are bound by remembrance, like worms in a lotus. Since remembrance arises from the mind, it is the cause of confusion. If one knows not to conceptualize, one is a Buddha. In confusion, there is no method or wisdom. Alas! If one knows non-duality, that alone is the supreme method. All Buddhas, sentient beings, and phenomena arise together with one's own mind. As soon as it arises, without conceptualization, the appearance of remembrance vanishes, and there is no truth or falsehood. Therefore, it is not the object of that alone. For example, the ear does not see sound. Non-conceptualization is not the object of conceptualization. When remembrance is slightly clear due to the condition of emptiness, the appearance of remembrance vanishes, and there is no seeing. Wisdom does not turn into deafness, blindness, or muteness, for without remembrance, there is no cause for deafness, blindness, or muteness. It is separate from all terms such as body. The term "appearance vanishes" means that remembrance is the hand, and non-remembrance is piled up as food. That which is unborn, beyond the mind, is the fire of non-remembrance and unborn wisdom. Burning and purifying the grasped and the grasper, offering beyond the mind. Due to the power of aspiration, future rebirths will not be transmitted. Therefore, Mahamudra in the past does not rely on anyone, and is not dependent on anything. Entering the water, gathering, eating and scattering. It is like disturbing the city of Vedas. Since Mahamudra is not different from oneself, the offering is remembrance, the guest and the place of offering are self-knowing. Offering is made to one's own non-remembrance. Enjoying the unborn gathering beyond the mind. Mahamudra does not rely on others.
Chinese
因此，所修是自心，能修亦是自心。 超越心识，远离一切对境。 彼即是果，故不依赖他物。 禅修、修持、念诵咒语，皆是自心。 本尊天神与自心无别。 是故空行母、预言等，皆是自心。 心是忆念，显现一切。 无忆念则无所缘境。 大手印无异于自心。 诸如佛、法、僧等， 父母、三宝、自性菩提心， 供养、承侍，是忆念之因。 若无差别，则无生自解脱。 超越心识，则无应作与不应作。 佛与众生，示现各异， 然皆俱生，觉与不觉。 若显现而不忆念分别， 则众生亦无果之生起。 若不显现而忆念分别， 则佛亦成三界轮回之因。 若无忆念而执持于意， 则众生之显现亦与诸佛同等。 若欲以忆念证悟佛， 则佛之显现亦与众生无别。 故于显现与分别，皆无须分别而舍弃。 舍弃亦无异于自心，断绝流转。 若执自心为实有，则为忆念所欺。 显现光明，不分别、不执著之心。 故离有与无之分别， 安住本初，则无论如何皆安乐。 忆念具有欲、明、执之本质， 离二执著，安住于本性。 故大手印善巧双运， 忆念与无忆念、生与无生双运。 无忆念不分别之自性， 与缘起顿生之忆念二者， 于无生之性中，味为一体。 故生与无生，超越心识。 光明与空性双运等， 不造作、不修饰，无生自解脱。 彼有三身，法身、报身， 及种种显现，名为化身。 本初乃法性身， 大悲与空性无别，无生。 依于事业手印之体验， 乃是造作，故由因缘之力而生。 依赖于他，故非唯一。 法之手印虽非造作， 然体验
English
Therefore, what is meditated upon is one's own mind, and the meditator is also one's own mind. Transcending mind, it is free from any object of focus. That itself is the result, so it does not depend on anything else. Meditation, practice, and mantra recitation are all one's own mind. The Yidam deity and one's own mind are inseparable. Therefore, Dakinis, prophecies, and so on are one's own mind. Mind is memory, showing everything that appears. Without memory, there is no object of focus at all. The Great Seal is not different from oneself. Such as the Buddha, Dharma, and Sangha, Parents, the Three Jewels, and the nature of Bodhicitta, Offering and serving are the cause of memory. If there is no difference, then unborn liberation is in its own place. Transcending mind, there is nothing to do or not to do. The ways in which Buddhas and sentient beings are represented are different, But they are all born together, aware and unaware. If something appears but one does not think about it with memory, Then sentient beings themselves have no birth of fruit. If something does not appear but one thinks about it with memory, Then the Buddha himself Becomes the cause of the three realms of samsara. If one holds onto something in the mind without memory, Then the appearance of sentient beings is the same as that of the Buddhas. If one wants to realize the Buddha with memory, Then the appearance of the Buddha is no different from that of sentient beings. Therefore, there is no need to examine appearances and thoughts, just abandon them. Even abandoning is no different from oneself, cutting off the stream of going. If one thinks that something exists apart from oneself, then one is deceived by memory. The mind that is clear in appearance, without thought or attachment. Therefore, free from the thoughts of existence and non-existence, If one abides in the original state, then whatever one does is happiness. Memory has the essence of desire, clarity, and grasping, Free from the two attachments, abide in the original nature. Therefore, the Great Seal is the perfect union, The union of memory and non-memory, birth and non-birth. The nature of non-memory is non-conceptual, And the two memories of dependent origination and sudden arising, In the nature of non-birth, the taste is one. Therefore, birth and non-birth are beyond mind. The union of luminosity and emptiness, and so on, Unfabricated, uncreated, unborn liberation in its own place. There are three Kayas: Dharmakaya, Sambhogakaya, And various appearances, which are called Nirmanakaya. The original nature is the Dharmakaya, Compassion is inseparable from emptiness, unborn. The experience of relying on the action seal, Is artificial, so it arises from the power of conditions. Because it depends on others, it is not unique. The Dharma seal, although not artificial, But experience
Chinese
愚昧无知者不见真谛，若能体验大手印，便知念头纷杂本不生。显现之物性本空，众生与不生无别义。慈悲方便喻示之，万象纷呈心不移。观自身瑜伽常如是，一切行止住于大手印。安住万物本性不生中，风缘起处如海与盐。波涛水纹忽生起，彼与大海无差别。念为缘起妄念生，彼与先前无念同。不生离念语难宣，如是大手印生本无。后亦缘力或生起，然彼不生无差别。无色遍一切，不变及一切时。如虚空般无生灭，绳为蛇执蛇性空。法身报身化身无别，自性超出意识境。大手印顷刻现证悟，彼为利生化身来。因果相符异熟果，无垢之果利他行。果位差别超言说，嗟呼！无作大手乐无疆。无念之中自显现，不生如虚空般遍。安住于离念之境，显现离戏即大乐。无念之中亦不思，种种念头心中明。若细寻觅无所见，无生离执无所住。离执无住任运行，念如幻化唯自知。无幻无脱念自明，无生胜义普皆明。一切显现超意识，三界离念即智慧。俱生本智即如是，念之根本皆断除。无念安住不生界，彼即无作超意识。念觉心性自光明，光明分别轮回友。知解脱道唯一性，自生如是