Chinese
无有边际，乃是殊胜之法性。一切生起无有边际，无有表示，任何也不舍弃，无有使用。无有方所边际，不能以意识觉察，因此称为秘密之界。调伏之法如同虚空，有威力故而接近使用。应当了知离戏论，若说是邪分别，则为戏论。知晓过患，乃是遣除之一方，一方被戏论之边际束缚。自明觉智也是戏论，若作取舍，则是戏论之边。如圆点般周遍，戏论任运成就，离戏论则是，所有戏论皆是心性之故。无有执取对境之菩提心，具有五名之智慧即是，彼即法界自生，不住之觉性任运成就，彼即是殊胜之真如。以境与自性无有戏论之故，离戏论乃是一切之智慧。此无有去来，舍弃执着，殊胜无有去来。共同一方无有去来，清净与光明无有去来。呵责去来之方，随顺无有去来之方，所知能知成两半，于殊胜道中将成何者？去来 与一切无二，无有去来乃是伟大。于去来本体中无有之故，来与不来，有与没有皆无。如连接大海之河流，无有有无之边。恒常之错觉、颠倒显现，以及微细空性之错觉、种种显现，如幻觉、相似显现等次第，有显现等聚集显现，以及自识自性由因缘所生，余剩显现由贪欲而错见。无有显现之显现皆是自性，自明觉智之神变乃是，如海、水与波浪般，菩提心性周遍显现。无有止息之差别是，若无则不改变，无有止息。暂时之显现不遮止，以及果金刚之无有止息二者。若欲舍弃止息并远离彼，则仅是执着于无有止息之边。无二无有止息乃是，自生智慧自显现之故。于止息本体中无有止息之故，如虚空般无有生灭。贪欲、执着、获得，以及舍弃获得、修习获得、降伏，以及我是、能作、获得等，以贪欲故而舍弃获得，因此
English
Without limits, it is the supreme Dharma-nature. All arising is without limits, without indication, nothing is abandoned, there is no use. There are no directional limits, it cannot be perceived by consciousness, therefore it is called the secret realm. The Dharma of taming is like the sky, because it has power, it is close to use. It should be known that it is free from elaboration, if it is said to be wrong discrimination, then it is elaboration. Knowing the fault is one way to eliminate it, one side is bound by the edge of elaboration. Self-awareness and wisdom are also elaboration, if you take and give, it is the edge of elaboration. Like a dot, it is all-encompassing, elaboration is spontaneously accomplished, and non-elaboration is because all elaboration is the nature of the mind. There is no Bodhicitta that grasps the object, and the wisdom with five names is, that is, the Dharma realm is self-born, the non-abiding awareness is spontaneously accomplished, that is the supreme Suchness. Because there is no elaboration in the realm and self-nature, non-elaboration is the wisdom of all. This has no going and coming, abandoning attachment, the supreme has no going and coming. The common side has no going and coming, purity and light have no going and coming. Criticizing the direction of going and coming, following the direction of no going and coming, what will the knowable and the knower become in the supreme path? Going and coming Inseparable from everything, no going and coming is great. Because there is nothing in the essence of going and coming, there is no coming and not coming, no being and not being. Like a river connecting to the sea, there is no edge of being and not being. The constant illusion, inverted appearance, and the subtle emptiness illusion, various appearances, such as illusion, similar appearances, etc., the appearance of existence and other gathered appearances, and the self-awareness and self-nature are born from conditions, the remaining appearances are wrongly seen by greed. The appearance of non-appearance is all self-nature, the miraculous transformation of self-awareness and wisdom is, like the sea, water and waves, the nature of Bodhicitta appears everywhere. The difference of no cessation is, if there is no change, there is no cessation. Temporary appearances do not stop, and the two of the fruit Vajra have no cessation. If you want to abandon cessation and stay away from it, you are only clinging to the edge of no cessation. Non-dual non-cessation is because of self-born wisdom and self-appearance. Because there is no cessation in the essence of cessation, there is no birth and death like the sky. Greed, attachment, attainment, and abandonment of attainment, practice attainment, subjugation, and I am, can do, attainment, etc., because of greed, abandonment is attained, therefore
Tibetan
རྫུན། །ཐོབ་པ་མེད་པའི་ཐོབ་པ་ནི། །མཚན་ལྡན་ལོང་བ་མིག་ཕྱེད་བཞིན། །ཐབས་ལ་རྟེན་པའི་ཤེས་རབ་ཉིད། །འབྲས་བུས་ཤར་བར་ཟད། །གཞི་ཙམ་ཉིད་ལ་སྤང་ཐོབ་མེད། །ཆེད་དུ་ཕྱེད་པའི་ཐོབ་མེད་གཉིས། །ལན་ཅིང་ཆགས་པ་ཡོད་པའི་ཕྱིར། །ཐོག་མེད་ཞེན་པ་ལྕགས་སྒྲོག་ཅན། །བདག་ཉིད་ཆེན་པོ་ཐོབ་མེད་ནི། །འབྲས་བུ་ཀུན་བདག་རང་རིག་ལ། །གཉིས་ཕྱིར་ཐོབ་བྱའི་ཆོས་མེད་དེ། །དབུལ་མོ་གཏེར་དང་ཕྲད་ནོར་བཞིན། །བྱེད་པོས་བགྲོལ་དང་སྐག་གྲོལ་དང༌། །སྦྱངས་པ་གྲོལ་བ་ཕྱོགས་གཅིག་པ། །ཐུན་མོང་མིན་པའི་བལྟས་གྲོལ་བ། །འཆིང་གྲོལ་གཉིས་སུ་བལྟས་པས་བཅིངས། །བདག་ ཉིད་ཆེན་པོར་དབྱེར་མེད་པ། །སུས་ཀྱང་མ་བཅིངས་བཅིངས་མེད་དེ། །བཅིངས་པར་བྱ་བ་མེད་གཉིས་གྲོལ། །མཁའ་ལ་འདུད་མེད་ཇི་ལྟ་བུའོ། །མ་རིག་ཉོན་མོངས་ལས་སྡུག་བསྔལ། །ཆུ་བོ་བཞི་ལས་ཐར་པའང༌། །ཤིན་ཏུ་རིང་དང་རྒྱུད་པ་དང། །བཀག་སྤངས་གསལ་བས་ཐར་པ་དང༌། །ཟིལ་གནོན་སྦྱོར་བས་ཐར་འདོད་པ། །འདོད་པའི་རྒྱ་མཚོར་ཆུད་པའི་ཕྱིར། །རྩོལ་བའི་ཆུ་རྒྱུན་ཕྱོགས་ཆ་ཁྱེར། །མཆོག་དང་རིང་བའི་ལོག་ལྟ་ཅན། །ཆུ་བོ་བཞི་ཉིད་ལམ་འབྲས་ཕྱིར། །ཐབས་དང་ཤེས་རབ་ལས་ཉིད་ཀྱི། །ཆུ་བོ་ཉིད་ལ་རོལ་སྤྱོད་པས། །བརྒལ་བ་མེད་པར་རྣམ་པར་ཐར། །ཆུ་ལ་ཉ་ཆེན་འཕྱོ་བའམ། །སྨན་སྔགས་ལྡན་པའི་དུག་ནད་འདྲའོ། །ལོག་པའི་ཀུན་རྫོབ་རྣམ་གཉིས་དང༌། །འཁྲུལ་པ་གཞན་དབང་ཀུན་རྫོབ་རྣམས། །རིག་པ་བཞིས་བཅུས་བདེན་ལྟ་བའང༌། །ཡོན་ཏན་རླབས་འབྱུང་ལྷ་ཡི་འཁོར། །ཚུལ་མཐུན་རིག་པས་འབྲས་བུར་ལྟ། །ལྷག་པ་ཀུན་རྫོབ་དོན་དམ་གཉིས། །བཤད་པ་བཞིན་དུ་ཤེས་པར་བྱ། །ཐུན་མོང་དོན་དམ་བྱེ་བྲག་ཀྱང༌། །བཤད་པ་ཆ་ཡིས་ཤེས་པར་བྱ། །རྒྱ་མཚོ་དངས་པར་གཟའ་སྐར་བཞིན། །བདེན་གཉིས་སྣང་སྟོང་དབྱེར་མེད་པ། །ཕྱོགས་བལྟའི་མཐར་ཐུག་མེད་པ་ནི། །དེ་ཀ་རང་བཞིན་རྒྱུད་ཉིད་དོ། །ཞེན་པའི་ཡུལ་ལ་མ་ཆགས་པའང༌། །ཚིམ་དང་སྙིང་པོ་བར་ཆད་སོགས། །ཆགས་མེད་འཁྲུལ་དང་ལོག་པ་དང༌། །བཀག་སྤངས་ཕྱོགས་གཅིག་ཆགས་པ་དང༌། །བཟློག་དང་གཏང་སྙོམས་ཆགས་མེད་དང༌། །བཞི་པོ་ཆགས་མེད་ཆགས་པས་བཅིངས། །ཆགས་མེད་བླང་དོར་མེད་པ་ནི། །ཆགས་པ་ཉིད་ན་ཆགས་མེད་པས། །ཐབས་དང་ཤེས་རབ་གདེང་ལྡན་པས། །པདྨ་ལ་ནི་དེ་བཞིན་ནོ། །ཀུན་བརྟགས་རང་བཞིན་ཆོས་རྣམས་ནི། །རྒྱུད་སྤངས་ཕྱོགས་གཅིག་རང་བཞིན་མེད། །ཕྱོགས་གཅིག་མཐའ་ཡི་རང་བཞིན་དང༌། །ཆོས་ ཉིད་མཚན་ཉིད་ལ་སོགས་པ། །རང་བཞིན་ཡོད་འདོར་མེ
Chinese
虚妄啊！无得之得，犹如具相盲人得半眼。依赖方便的智慧，以果显现而穷尽。仅仅是基位，没有断除之得。特意分析的无得有两种，因为屡屡生起贪执。无始贪执具有铁锁。大自在无得，于果位一切自在自性智，因为是二元，所以没有可得之法，犹如贫女与宝藏相遇。以作者解脱和障碍解脱，以及修习解脱为同一方向。不共的观待解脱，以执著束缚和解脱为二元而束缚。于大自在无有分别，谁也没有束缚，没有束缚，没有可束缚的，二者解脱，犹如虚空无有屈服。无明烦恼产生痛苦，从四河流中解脱，非常遥远和相续不断，以遮止、断除、明晰而解脱，以威慑、压制、修习而欲求解脱，因为沉溺于欲望的海洋中。勤奋的水流偏向一方，具有殊胜和长远的邪见。四河本身即是道果，从方便和智慧而生，享用河流本身，不超越而解脱。犹如大鱼在水中游动，或者如同具有药物咒语的毒病。颠倒的世俗二种，以及错乱的他力世俗，以四种理智摄持，也是真实之见，功德如波涛般涌现，是天神的眷属。以如理的理智看待果，增上世俗和胜义二谛，应当如所说般了知。共同胜义和差别胜义，也应当以所说部分了知。犹如大海清澈，日月星辰显现，二谛显现空性无有分别，无有偏颇观待的究竟，那即是自性续。于贪执的对境不贪执，满足和心要，障碍等等。无贪执、错乱和邪见，遮止、断除为同一方向的贪执，舍弃和中舍无贪执，四者以贪执束缚无贪执。无贪执，没有取舍，因为在贪执本身中没有贪执，以方便和智慧具有自信，于莲花也是如此。分别假立自性诸法，断除相续为同一方向，没有自性。同一方向边际的自性，以及法性、体相等等，自性有无舍弃无。
English
False! The attainment of non-attainment is like a sighted blind person with half an eye. Wisdom relying on skillful means is exhausted by the manifestation of the result. Merely the ground itself has no abandonment to be attained. There are two kinds of non-attainment that are deliberately analyzed, because attachment arises again and again. Beginningless attachment has iron fetters. The great self-mastery of non-attainment is in the self-awareness of all-mastery in the result. Because it is dualistic, there is no dharma to be attained, like a poor woman encountering treasure. Liberation by the agent and liberation from obstacles, and liberation by cultivation are in the same direction. Uncommon liberation by viewing, bound by viewing bondage and liberation as two. In the great self-mastery, there is no separation, no one binds, there is no bondage, there is nothing to be bound, both are liberated, like the sky has no submission. Suffering arises from ignorance and afflictions, liberation from the four rivers, very distant and continuous, liberation by stopping, abandoning, and clarifying, desiring liberation by overpowering, suppressing, and cultivating, because it is immersed in the ocean of desire. The stream of effort flows to one side, having the wrong view of superiority and distance. The four rivers themselves are the path and result, arising from skillful means and wisdom, enjoying the rivers themselves, liberated without crossing over. Like a great fish swimming in the water, or like a poisonous disease with medicine and mantra. The two kinds of false conventionalities, and the mistaken other-powered conventionalities, held by the four kinds of reasoning, are also the view of truth, qualities arise like waves, are the retinue of the gods. Viewing the result with proper reasoning, the two truths of increasing conventionality and ultimate truth, should be known as explained. Common ultimate truth and differentiated ultimate truth, should also be known by the explained parts. Like the ocean is clear, the sun, moon, and stars appear, the two truths of appearance and emptiness are inseparable, there is no ultimate of biased viewing, that is the nature of the continuum itself. Not being attached to the object of attachment, satisfaction and essence, obstacles, etc. Non-attachment, delusion, and wrong view, stopping, abandoning, attachment in the same direction, abandoning and equanimity, non-attachment, the four are bound by attachment to non-attachment. Non-attachment, there is no taking or abandoning, because there is no attachment in attachment itself, with confidence in skillful means and wisdom, it is the same for the lotus. All phenomena that are imputed and self-existent, abandoning the continuum in the same direction, there is no self-existence. The self-existence of the edge of the same direction, and the nature of dharma, characteristics, etc., self-existence, existence, abandonment, non-existence.