Chinese
无尽的分别念，本来就不是存在的，由于各自执着的分别习气，能取所取之网遮蔽转变，对任何都不存在的事物显现为任何事物。菩提心偏离了根本。不从真谛解脱就被束缚，被时敌摧毁欺骗是不恒常，远离圣道必须陷入牢狱。贪婪吝啬不舍弃为了九种而欺骗。因此，由于没有证悟平等性，五毒横行，在五种血统中轮回。主要执取十善，善与非善不平等，是天与人的生处，对于证悟平等性，欲界轮回。没有证悟平等的意义，四无量和四禅定，次第各自执着我，对色等一切执着为我。从此次第生于梵天。没有证悟平等和无色，不了解没有四名，对四生处改变处所，生于有顶天之地。对于常断二者，无论谁执着于心，都被说成偏离了意义的精髓。九地的清净智慧，在不舍弃九地的状态中摧毁。没有证悟二元对立，对一切事物，视作存在四谛的实物，如果做舍弃和不舍弃，这就是声闻地。对于一切业和烦恼，不了解平等的意义，如果执着于缘起因果的存在，这就是独觉佛地。不了解平等的意义，区分世俗谛和胜义谛，如果法和补特伽罗无我，这就是菩萨地。从无上乘之中，胜义谛中是没有差别的，仅仅在世俗谛中，对一切执着于清净和不清净二者。方便的大乘，完全清净和痛苦，在世俗谛中也是没有差别的，只是见地高低而已。方便的广大见行，胜于无上乘，胜义谛中是七圣财，世俗谛中是圆满平等。真正的殊胜补特伽罗，对于胜义谛和世俗谛无有差别的，在真正的实性中完全证悟，如如不动于平等性的状态中，依止于方便的大手印，方便和智慧完全清净，所谓的一切清净，不是排除实物的清净，而是从显现受用本身完全清净，因此不要视世俗为虚假。
English
Endless conceptual thoughts, are not inherently existent, due to the habitual tendencies of individually grasping thoughts, the net of grasper and grasped obscures and transforms, to anything that does not exist appears as anything. The heart of enlightenment deviates from the root. Not liberated from the truth is bound, destroyed and deceived by the enemy of time is impermanent, separated from the noble path must fall into prison. Greed and miserliness do not relinquish, deceiving for the sake of nine. Therefore, because of not realizing equanimity, the five poisons run rampant, revolving in the five lineages. Mainly taking the ten virtues, virtue and non-virtue are not equal, it is the birthplace of gods and humans, for realizing equanimity, the desire realm revolves. Not realizing the meaning of equality, the four immeasurables and the four concentrations, sequentially each grasping self, grasping self in all things such as form. From here, one is born sequentially in the Brahma realm. Not realizing equality and formlessness, not knowing without the four names, changing places in the four birth places, born in the realm of the peak of existence. For both permanence and annihilation, whoever clings to the mind, is said to deviate from the essence of meaning. The pure wisdom of the nine grounds, destroys in the state of not abandoning the nine grounds. Not realizing non-duality, for all things, viewing as existing entities of the four truths, if doing abandoning and not abandoning, this is the Hearer's ground. For all actions and afflictions, not understanding the meaning of equality, if clinging to the existence of dependent arising cause and effect, this is the ground of the Solitary Buddha. Not understanding the meaning of equality, distinguishing between conventional truth and ultimate truth, if phenomena and person are without self, this is the Bodhisattva's ground. From within the Unsurpassed Vehicle, in the ultimate truth there is no difference, only in the conventional truth, clinging to both pure and impure for all. The Great Vehicle of means, completely pure and suffering, in the conventional truth also there is no difference, it is only the height and lowness of view. The vast view and conduct of means, superior to the Unsurpassed Vehicle, in the ultimate truth are the seven noble riches, in the conventional truth is complete equality. The truly supreme noble person, for the ultimate truth and conventional truth without difference, completely realizes in the true essence, unwavering in the state of equanimity, relying on the Great Seal of means, means and wisdom are completely pure, the so-called all pure, is not the purity of excluding entities, but completely pure from the appearance and enjoyment itself, therefore do not view the conventional as false.
Chinese
由于不了解无二的平等性， 胜义谛的清净仅是法性。 四智功德是世俗的本尊， 依次修习是事业的处所。 由于没有见到任运成就的平等性， 一切法皆是清净智慧的， 通过加持金刚界化现， 是取舍的瑜伽士。 如此区分实察和所缘后， 无误的意义宗派是， 一切高低乘和， 一切世间见， 若以大智慧善加观察， 从无自性中什么都能成就， 从自性界中没有退失。 退失的意义是怎样的？ 平等性自性什么也没有， 一切是，这样的体性没有， 退失和分别什么也没有。 所谓菩提心是， 从何处未来，往何处不去？ 仅仅是无分别自明。 三时佛住在心中， 一切菩提心， 极其难以观察，深不可测， 无所缘，非所缘，无所缘。 心性是怎样的？ 菩提就是心， 心与菩提无有分别， 一切无余有情和， 三时一切法都是。 若从有中寻找，就是增益， 将堕入增益八处。 若从无中寻找，就是诽谤， 将堕入诽谤十处。 若从有无二者寻找， 就不会在那样的教典中显示。 因此，虚空是有是无， 愚笨的人们会争论。 智者从虚空自性中， 不执着为无，不执着为有。 心性是有无的一切体性， 仅仅是语言可以表达， 但体性难以指示， 说有说无有什么用？ 心性本就是佛， 为了遣除其他见解。 无二平等和佛， 自性任运成就法界。 菩提法性空性离思。 如是性以及无生灭， 离边超越和解脱等， 仅仅是假名安立。 本来自性言语道断， 心性一切自性中， 那些言语诠释有什么用？ 胜者说难以指示观察。 如不着莲花般的， 具有智慧者的行境， 不是与一切共同的， 如来藏的行境， 是具足智慧之士的
English
Since the equality of non-duality is not understood, the purity of ultimate truth is merely the nature of reality. The four wisdoms and qualities are the deities of conventional truth, successively meditating is the place of action. Since the spontaneously accomplished equality is not seen, all dharmas are the pure wisdom, through the blessings of the vajra realm's emanation, are the yogis of acceptance and rejection. Thus, after distinguishing the object of examination and the object of focus, the unerring meaning of the philosophical tenet is, all high and low vehicles and, all worldly views, if thoroughly examined with great wisdom, from the absence of inherent existence, anything can be accomplished, from the realm of inherent existence, there is no decline. What is the meaning of decline? There is nothing of equality's inherent existence, everything is, such a nature does not exist, there is no decline or conceptualization. What is called Bodhicitta is, from where does it not come, where does it not go? It is merely non-conceptual self-awareness. The Buddhas of the three times abide in the mind, all Bodhicitta, are extremely difficult to examine, unfathomably deep, without object, non-object, without object. What is the nature of mind? Enlightenment is mind, since mind and enlightenment are inseparable, all sentient beings without exception and, all dharmas of the three times are. If sought from existence, it is superimposition, and one will fall into the eight places of superimposition. If sought from non-existence, it is denial, and one will fall into the ten places of denial. If sought from both existence and non-existence, it will not be shown in such scriptures. Therefore, whether space exists or not, ignorant people will argue. Wise people, from the nature of space, do not grasp it as non-existent, do not grasp it as existent. The nature of mind is the nature of all existence and non-existence, merely language can express it, but the nature is difficult to indicate, what is the use of saying existence or non-existence? The nature of mind is inherently Buddha, in order to dispel other views. Non-duality, equality, and Buddha, self-nature, spontaneously accomplished dharmadhatu. Bodhichitta, the nature of reality, emptiness beyond thought. Suchness and without arising or ceasing, beyond extremes, transcendence, and liberation, etc., are merely nominal designations. From the beginning, the path of words is cut off, the nature of mind is in all nature, what is the use of those verbal explanations? The Victorious Ones said it is difficult to indicate and examine. Like an unstained lotus, the sphere of activity of those with wisdom, is not common to all, the sphere of activity of the Tathagatas, is of individuals with great intelligence.
Chinese
通达。 因此，有智慧的人们应努力。 智慧的体性、事物、名称、数量， 以及本体，按次第区分。 有些先前的显现于现量中， 六或八自身，是处所转变之故。 宣说智慧六根的行相处所， 真实不谬误地见到， 也是为了在五种智慧中显现。 八的本体即是那本身， 因为没有五和对境之故， 因此是无境自明。 法界与觉性无二无别， 于如是性中，金刚部。 离能取所取的自明， 以无对境之方式自显现。 广阔浩瀚任运成就者， 内外器情本来清净。 我执本身也是法界性， 此乃金刚平等性。 知与行境二者无别， 一切无余唯一之状态， 不杂圆满明空之色， 无能见所见。 十方刹土全部见， 于何处亦未见，是眼之胜。 周遍明澈自性领会之声， 无听闻而为听闻之最。 以清净而满足之法性香， 无嗅者而为觉受之鼻。 于意义精要体验之味， 体验之能作所作二无别体验。 于真实义之触， 一切触皆离实有触。 了知一切种种法界， 自明之王显现。 因此我执自明。 具有我与离我之， 意义与有情无分别明。 自生智慧遍知一切。 又次第宣说意义数量， 胜义世俗无二见。 现前所作觉性证悟串习次第， 四种道与四种禅定， 近修道之数量，验相动摇获得。 串习稳固至究竟次第增上， 于平等性之状态不畏惧， 现前所作决定之智慧与， 圆满具足大空见。 自明心髓观见智慧。 手印一体身如果， 他嘎颅鬘之见与， 无有间断之大聚见。 自在平等性不动摇， 遍知一切智慧九种见。 闻思各自证悟修习与， 瑜伽次第从因而生。 因此勤奋于三种智慧。 为续部意义总持之故所受持， 名为誓言誓言。 自己的见解是誓言。 十三种律仪
English
Understood. Therefore, the wise should strive. The characteristics of wisdom, things, names, numbers, And the essence, are distinguished in order. Some of the former manifest in direct perception, Six or eight themselves, because the place changes. Proclaim the aspects and places of the six senses of wisdom, Seeing truly and without error, Is also to manifest in the five wisdoms. The essence of eight is that very nature, Because there are no five and no object, Therefore, it is objectless and self-illuminating. Without duality of the sphere and awareness, In suchness, the Vajra family. The self-awareness free from grasping and being grasped, Appears spontaneously in the manner of objectlessness. Vast and extensive, spontaneously accomplished, Outer and inner, vessel and essence, are pure from the beginning. The self-grasping itself is also the nature of the sphere, This is the Vajra equality. Since knowledge and object of experience are non-dual, Everything, without exception, in a state of oneness, The unmixed, complete, clear and empty form, Without seeing and being seen. All the ten directions and realms are seen, Nowhere is seen, the supreme of eyes. The pervasive, clear, and natural sound of understanding, The best of hearing without hearing. The Dharma-nature scent that satisfies with purity, The nose of sensation without a smeller. The taste of experiencing the essence of meaning, The experience of the act and agent being non-dual. The touch of true meaning, All touches are free from real touch. Knowing all the various realms of phenomena, The self-aware king appears. Therefore, self-grasping is self-illuminating. With self and without self, The meaning and sentient beings are clearly without concept. Self-born wisdom knows all. Again, sequentially speaking of the number of meanings, Seeing the non-duality of ultimate and conventional truths. The stages of realization, familiarization, and gradual progress of manifest awareness, The four paths and four meditations, The number of approaches and accomplishments on the path, signs of experience, wavering, and attainment. Familiarization, stability, and final completion increase in order, Without fear in the state of equanimity, Manifested definitive wisdom and, Seeing the great emptiness of complete possession. Seeing the wisdom of the essence of self-awareness. The one mudra body is like a fruit, The view of the tangled hair of Thaga and, The great assembly seeing without interruption. Unwavering equality of empowerment, The nine views of all-knowing wisdom. Hearing, thinking, individually realizing, meditating, and, The stages of yoga arise from causes. Therefore, strive in the three wisdoms. That which is held for the sake of the meaning and dharani of the tantra, Is called samaya, samaya. One's own view is the samaya. The thirteen vows