English
Unspeakable. Not abandoned, all characteristics are empty, there is no coming from anywhere, the rememberer does not abandon, the stream of samsara is not cut off, not separating impurity and purity, in the presence of the Buddha, analyze with the wisdom of reason and be diligent, symbolize and rely on, directly attain enlightenment, know what the nature of consciousness is, recognize whose face, surpassing what can be done and what is done, trembling and abiding and acting, whoever acts with wisdom, attains enlightenment. ༈ The five great consorts are pure, the five aggregates are the mind, so they are pure as the five families, the eight consciousnesses are equal to the five wisdoms, the container and sentient beings are free from the completely imputed nature of the continuum. The ultimate truth, the conventional truth, the ultimate meaning, and the non-duality and the three types, those three are also equally clear. The objects of the completely imputed nature of the season are only names, without the continuum of the nature, what the awareness can do appears, in the realization there is uncertainty of common appearance, and the shape and color of the mudra are clear and established. The seven treasures are complete and beyond thought and expression, established with nine natures, it is the excellence of what is to be known, it is the holy one of excellent wisdom. It is an object and not a conceptual thought, not deceiving, interpreting words with certainty, not just a common expression of emptiness. Five and nine, because it is self-aware and self-manifesting, distinguished by the difference of reason, it is self-nature, beyond words, not an object of thought. Without boundaries, without difference in nature, because the knowing one is also an excellent object, it is said to be the great truth of truth. Because there is no difference in the two truths, the way of illusory joy is not different. Likewise, four and two more, the subsequent common truth is also, it is the object of ordinary people, established by wisdom is only a common fame. ༈ With the reason of the great self, how to measure, here it is said, like the inverted clinging to cause and effect, self and other, etc., all these appearances are each of their own, the individual consciousness without self-nature, the self-born wisdom appears nowhere. In short, the appearance of the eight consciousnesses of conceptual thought, although it is one object to be known, but as such, when the thought is firm, it appears there, so all things are great self-existent apart from otherness. In order to know everything, it is said to be me, but it is not the only one that prevents appearance. The person, the Dharma, and the eternal self, are purified because they are far from the realm of self-continuum. Because the observation of the cause and effect realm is opposite, there is no such great self. The transcendent and mundane, the various appearances of the dharmas are also, because they are not other than myself, pray for everything.
Chinese
我无有贪执。 心性那是怎么样的呢？ 菩提心那就是心。 由于心与菩提无有分别， 所有一切的众生和 三时一切的佛都是。 所有一切的诸法， 都融入心和菩提之中。 法界和法界的智慧也 仅仅只是自明自知。 九和千八十四， 不是菩提心之外的。 宫殿和坛城以及 众多忿怒尊的集会显现， 都是心的巨大幻变。 由于心性是圆满的佛， 不要在其他地方寻找佛。 如果讲述了世俗的传说， 就应当寻觅如实之义。 例如世间的人们， 如果讲述祖先的历史， 就像一个家族了解彼此一样。 如果寻觅一切法的根本， 就像黄金显现不同的形状一样。 自明自知显现一切的缘故是基。 从那无有分别的自显现中， 从何处能找到无因的根本呢？ 因此，如果考察历史， 就是无有他者的明觉显现，无有善恶。 远离分别的垢染，无有混杂，清明。 将意义的道理用词语分开诠释。 事物虽然相同，词语的表达却不同， 但实际上是远离言说和思虑的唯一。 所有一切的诸法， 都从无有根本之中产生。 逝者的身体显现为幻化， 以及错误的分别念显现为幻化这二者， 无有根本，那是自性空。 无法考察种姓和血统。 从无有种姓、颜色和形状之中， 显现外内器情所有一切。 显现本身就是法身， 转变一切并成就一切。 第二理的安立： 以自性、自共相无有边际和 分别的理， 寻觅能获得自生智慧。 那也是首先在自性上， 有自性本体和分类。 本体是总的来说一切法， 不是由因缘作者所造作， 而是自性本身的显现方式。 所分的是自己的无有边际。 用自己的词语完全平等和 自性一切智等显明。 一切法自性不可得的缘故， 轮回完全清净。 自性完全清净的缘故， 在平等法界中如实证悟。 轮回自性不可得的缘故， 没有涅槃存在。 如是
English
I have no attachment. What is the nature of mind like? Bodhi is the mind. Since mind and bodhi are inseparable, All sentient beings and All Buddhas of the three times are it. All phenomena without exception, Merge into mind and bodhi. The expanse and the wisdom of the expanse also Are merely self-knowing and self-aware. Nine and one thousand eight hundred and four, Are not other than the mind of bodhi. The celestial palace and the mandala, and The gatherings and displays of many wrathful deities, Are all great magical transformations of the mind. Since the nature of mind is the complete Buddha, Do not seek the Buddha elsewhere. If worldly stories are told, The meaning of suchness should be sought. For example, if worldly people Tell the history of their ancestors, It is like one family knowing each other. If the root of all dharmas is sought, It is like gold appearing in different shapes. Since self-knowing and self-aware appear in every way, it is the basis. From that non-conceptual self-appearance, Where can a causeless root be found? Therefore, if history is examined, It is the appearance of awareness free from other, without good or bad. Free from the defilement of concepts, unmixed, clear. The meaning of things is explained separately with words. Although things are the same, the expression of words is different, But in reality, it is one, beyond speech and thought. All phenomena without exception, Arise from the absence of a root. The body of the departed appearing as illusion, And the appearance of wrong thoughts as illusion, these two, Have no root, that is emptiness of self-nature. It is impossible to examine lineage and descent. From the absence of lineage, color, and shape, Appear all outer and inner containers and contents. Appearance itself is the Dharmakaya, Transforming everything and accomplishing everything. The establishment of the second reason: Through the reason of self-nature, self-common characteristics without limit, and Differentiation, Seek to find self-born wisdom. That is, first of all, in self-nature, There are the essence and the distinctions of self-nature. The essence is generally speaking of all dharmas, Not made by causes, conditions, or agents, But by the way self-nature itself appears. What is divided is one's own absence of limits. With one's own words, complete equality and Self-nature, omniscience, etc., are clear. Since the self-nature of all dharmas is unobservable, Samsara becomes completely pure. Since self-nature is completely pure, One truly realizes it in the equal realm. Since the self-nature of samsara is unobservable, There is no Nirvana. Thus it is.
Chinese
以及无分别之故。 恒常自性光明住。 轮回涅槃世间的， 所有诸法全部都， 无我以及我所。 自性本无我。 如此显现的一切， 除了我之外一无所有。 自性极其不可得， 烦恼本身也是菩提。 诸法全部是我， 去往何处又于何处生？ 没有毁灭和救护的事物。 无事物又能向谁隐藏？ 自性若有种种分别， 那么一切的理由也是， 遍布施加其他事物， 无有自性唯是名言， 体性不定显现任何事物。 四种之中的第一种从传承， 真实以及颠倒分别。 自性之体若有转变， 那么对此无法修正和改变。 若是本来就有体性， 那么无法断除烦恼和成就菩提。 如是所说二种事物， 若有种姓于彼处成立， 那么出现二过恒常错误。 因此器情众生之类， 仅仅是显现并非稳固。 因此唯是名言无有传承， 诸法唯是安立为名。 六道轮回无余显现， 名言积聚差别显现的， 深广行境是， 另外分别思择唯名者。 一切唯名诸佛全部， 安住于文字相续之中。 我与我所他者等， 唯是颠倒分别而已， 没有微细深奥的。 颠倒分别本身与本身结合， 丝毫没有向其他动摇。 颠倒分别因果相续也是， 无有根本界刹那间。 清净之界本身之理， 由于无明的错乱分别， 于无我与我所之上， 各自分别执取为实物。 所执取之实物也没有， 诸法全部唯是名言语句。 若是各自的自性决定， 那么无法以真实道来修正。 一切是生起之处， 显现之中如彩虹般， 无有自性而普遍显现。 彼即是法身如是宣说。 彼等如火之热性般， 自性本身即是如此。 ༈ 。 诸法自共之宣说也是， 依于情况理由并非如此。 有些执着于自之体性， 显现之相
English
And because there is no separation. Always the nature of clear light abides. The world beyond and the worldly, All phenomena, all of them, Are without self and what belongs to self. The nature itself is without self. All that appears in this way, Apart from me, there is nothing. Since self is extremely unfindable, Afflictions themselves are also enlightenment. Since all phenomena are me, Where to go and where to be born? There is no object of destruction or protection. From non-existence, who would hide? The nature is divided into various ways, In that way, all the reasons are also, Pervasive application, other things also, Without self-nature, only name, The essence is uncertain, appearing as anything. The first of the four kinds is also from the lineage, True and false conceptions themselves. If the essence of self changes, Then there is no correction or change to it. If there is essence from the beginning, Then there is no abandonment of afflictions and accomplishment of enlightenment. As said, from the two kinds of things, If there is a lineage, it is established there, Then two faults occur, always wrong. Therefore, the types of vessel and essence beings, It is only appearance, not stable. Therefore, only name, without lineage, All phenomena are only labeled as names. All six realms appear completely, The accumulation of names, the appearance of differences, The profound and vast field of activity is, Separately discriminating and examining only names. All only names, all Buddhas, Abide in the string of letters themselves. I and mine, others, Are only false conceptions, There is nothing subtle and profound. False conception itself is combined with itself, There is no movement to anything else. The continuity of cause and effect of false conception is also, Without root, the realm is momentary. The way of the pure realm itself, Due to the delusion of ignorance, On the non-self and what belongs to self, Each separately grasps characteristics as real objects. There is also no object to be grasped, All phenomena are only names and words. If the individual's own nature is certain, Then it cannot be corrected by the true path. Everything is the place of arising, In appearance itself, like a rainbow, Without nature, it appears everywhere. That itself is said to be the Dharmakaya. Those are like the heat of fire, By nature itself, therefore. ༈. The explanation of all phenomena, self and common, is also, Depending on the situation, the reason is not like that. Some are attached to their own nature, The appearance of appearance
Chinese
于儿子啊！地坚固水湿润等，烦恼自性的五种，慈悲救护悲悯和，慈爱不离饶益等，寂灭解脱道果的，各自自性分别想。若执着则彼即无常苦，空无我的共相而想。有些人认为自证是大方便，无灭显现是自相，诸法清净的，是共相的体性而显示。烦恼自相与共相宣说，体性无误解了义，即成清净之圣教。身语意之成就也，何处无有即是彼。内在五大自身也，若解自共之义，则无体性而清净。说自性者，法与我与事物等，考察本体有等，则分别成幻化之域，说共相者，无常痛苦空无我，无明不可断除，正智亦不可修，一切融入法界一味。༈ 各自之功能转变执着，于大方便中而显现，相之自性不住故，于智慧界中而行持，于幻化事物作分别者，以分别彼不可得故，不可得彼现种种，生时诸法即一味。嗔恚共相之体性，以真实性善加观察，乃是清净之体性，无二嗔恚不可断。贪欲体性之觉悟，以是清净之故，贪与不贪无二故，贪欲体性不可断。嫉妒体性之觉悟，乃是清净之体性，嫉妒无断无广修。༈ 如是离边之理，若观待则立名皆边故，有无中与常断和，一与多等，三边与四边之名声，以达意故略说之，离与灭与无说等，以观待假立有偏执故是边。彼等迷乱故如是说，从有中寻则成增益，从无中寻则成诽谤，从有无二者寻觅，则不成圣教所说。如是显现一切