Chinese
哦！ 又救护之神与加害之魔， 观视其从本初即无处所之理。 总的来说，善与恶之法， 观视其处于何方何处。 此生之显现、来世之显现、梦中之显现， 观视其自显之境转变平等。 基位本净遍广大之虚空， 遮障习气无明与识相混， 彼显现为一切迷乱之基。 于彼执我恒常坚固执着， 由一境所生之二取显现。 彼成所取之境如家园田地， 由我执而动摇，心生起， 于五门中生起种种分别。 彼执持者名为心，如家主。 总而言之，心与显现一切， 实非外亦非内， 乃是基位周遍圆满之明点界。 较彼界更超胜的他续， 我连极微尘许亦未见。 现今有些智者说： 境与补特伽罗面上无成立， 他有情自身 面有自续。 如是说若为真，则梦境经验实。 此三皆无真假平等， 彼无所适从令人发笑。 总而言之，若轮涅于自面真实成立， 则佛与有情手牵手， 引至安乐宽广处甚奇妙。 超越业果之地狱之人， 计算业之黑白而捉拿罪犯， 彼不折磨他人而折磨自己， 引至有远近之地甚奇妙。 今若听我之言， 则心于能取所取境上执着迷失， 于无可奈何之空性橛孔中， 莫自诩为修行之究竟。 总的来说，显有轮涅一切， 实非自显之外的他物， 故应决定其理而知晓。 莫随顺改造之心意， 于终极无二游戏中获得通达， 莫仅是口头说说，务必获得定解。 如盲人般以猜测臆度， 不识其理，莫高声空谈， 佛法至高无上大圆满之， 理、住、是、名与义， 如实知晓至为重要。 基不只是安住于基位， 而是基位自面清净至为重要。 道上莫将心意向外错乱， 安住于任运无整之广大。 理无所承认，离思离言， 无见无修故，一无所是， 无有目标所指故，无有渣滓， 离境执着迷失故，愣愣然。
English
O! Also, the protecting deities and the harming demons, Look at the way they have no place from the very beginning. In general, the Dharma of virtue and sin, Look at where they reside, in what direction and place. This life's appearance, the next life's appearance, dream and day appearances, Look at how they are self-appearing, changing, and equal. The ground, the originally pure, vast expanse of the Great Perfection, The obscurations, habitual tendencies, ignorance, and consciousness are mixed. That arises as the basis of all confusion. There, the clinging to self is constant and persistent, From one object arises the appearance of duality. That becomes the object of grasping, like a house and field, From the clinging to self, the mind arises and moves, In the five gates, various thoughts arise. That which grasps is called mind, like the master of the house. In general, all minds and appearances, In reality, are neither outside nor inside, But the sphere of the bindu, completely round from the ground. Other continuums that transcend that sphere, I have not seen even the smallest atom. Nowadays, some scholars say: Objects and individuals are not established on their own, Other sentient beings themselves have their own continuum. If what they say is true, then dreams and experiences are real. These three are all equal without truth or falsehood, That which is incomprehensible is laughable. In general, if samsara and nirvana are truly established in one's own face, Then it is wonderful to lead buddhas and sentient beings hand in hand To a pleasant, peaceful, and vast place. Those in hell who have transcended the law of cause and effect, Calculating the black and white of karma and arresting criminals, It is wonderful to lead them to a place of near and far, Where they torture themselves instead of torturing others. Now, if you listen to my words, Then, having strayed from clinging to the mind as the object of grasping, In the emptiness of the peg hole that cannot be overcome, Do not boast that it is the ultimate meditation. In general, all appearances, existence, samsara, and nirvana, In reality, are not different from self-appearance, Therefore, determine the way it is and know it. Without relying on the mind to modify and transform, Attain understanding in the ultimate non-dual play, Do not just say it with your mouth, but gain certainty. Like a blind person looking with vague guesses, Without knowing the way it is, do not speak empty words loudly, Of the Dharma, the supreme Great Perfection, The way it is, the way it abides, the name and meaning, It is very important to know them as they are. The ground is not just abiding in the ground, But it is very important that the ground is purified in its own face. On the path, do not mistake the mind and thoughts outwardly, Rest in the great, uncorrected, natural state. The way it is, without admitting anything, beyond thought and expression, Without view or meditation, it is nothing at all, Without a target or goal, there is no residue, Free from clinging to objects, it is blank.