Chinese
于过失而生起分别， 于离边功德而作答复， 以观待而有执着之故， 离边自性亦成边之首。 以世俗成为所知境而迷惑， 真实离边亦应知晓， 八边等等之名声， 乃为自证智慧显现之故。 于断绝戏论之时， 以仅有名称而无希求之故， 离边与边二者无别。 如名曰良药之冰片， 与寒性之毒无二般， 离边之后所说之彼， 与究竟之边无有差别。 于任何处亦无有究竟之故， 故说离边为上师。 极清净之所调伏， 当以见修道而断除， 真言与手印之修习次第， 以欲求清净而为无垢所缚。 执着究竟之清净者， 为各自之遍计所扰。 下劣所呵责之垢染， 于垢染自性中即为清净， 于取舍二者皆无之时， 以净与不净无有差别之故， 乃为一切乘之顶巅， 犹如莲花出于淤泥。 无相之次第亦复如是， 以希求名声之无相， 以舍弃与增益而为一边。 于分别之境见为过失， 于无彼而倾心于胜妙。 具有欲求与执着之能取所取， 外在之行为瑜伽亦然， 以彼方随顺之相而为虚假。 所谓胜妙之无相者， 乃以分别万有之自证之故， 于无境彼处无有执着。 自此远离方之相执。 如是无有希愿亦复如是， 以小心观待之希愿者， 断除与取舍及无愿三者， 以欲求而执着即是希愿。 希愿乃为圆满一切之自证， 乃为道与果之真实本体之故， 于幻化喜乐之受用如理如实中， 于他处无有希望与希愿生起。 所谓法性界者亦是， 此等行境无有空寂， 与离明空性之法界， 及自证清净之法性， 与无相之界等等， 执着之境有法远离边。 说空性无边际等等， 自证见相名为界。 大密咒之法性界， 有法不迷乱亦无有执着， 无作者无所作亦无有错乱， 无有此与彼之差别， 彼即是殊胜之法性。
English
Thinking of faults in that, Answering with qualities free from extremes, Because of having attachment due to dependence, Freedom from extremes itself is the chief of extremes. Confused by making conventionalities the object of knowledge, Even the true freedom from extremes should be known, All the famous ones such as the eight extremes, Are because of the appearance of self-aware wisdom. At the very time of the mind's hardness of elaboration, Because there is no hope in just the name there, Freedom from extremes and extremes are not two. Like camphor called medicine, Inseparable from the poison of cold, That which is spoken after separation, Is inseparable from the ultimate extreme. Because there is no ultimate anywhere, Freedom from extremes is said to be the lama. The completely pure to be purified, Should be abandoned by the path of seeing and meditation, The order of purifying mantras and mudras, Is bound by attachment to desire for purity and freedom from defilement. Those who are attached to ultimate purity, Are oppressed by their own complete imputation. The defilements despised by the lower, Are completely pure in the nature of defilement itself, When there is no acceptance or rejection, Because there is no distinction between pure and impure, It is the pinnacle of all vehicles, Like a lotus born from mud. The order of signlessness is also like that, With the desire for signlessness of fame, Being one-sided by abandoning and increasing, Seeing faults in the objects of concepts, And devoting oneself to excellence in the absence of that. Having grasping and fixation of desire and attachment, Even the yoga of external actions, Is false because of the sign conforming to that side. That which is said to be the excellence of signlessness, Is because of the self-awareness that owns all concepts, There is no grasping in that objectless state. From then on, free from grasping the signs of sides. Likewise, the absence of aspiration is also like that, With the aspiration of the small-minded dependent one, The three of eliminating, accepting, and being without aspiration, Attachment with desire is aspiration. Aspiration is the self-awareness that perfects all, Because it is the actual basis of the path and the fruit, In the enjoyment of illusory joy as it should be, There is no hope or aspiration arising elsewhere. That which is said to be the nature of reality, the sphere, These objects of experience are empty and devoid, And the sphere of reality of emptiness devoid of clarity, And the nature of reality of self-aware purity, And the sphere without characteristics, etc., The object of attachment, phenomena, is far from extremes. Saying emptiness is without limit, etc., Self-awareness seeing signs is called the sphere. The nature of reality, the sphere of great secret mantra, Phenomena are not confused, and there is no grasping, There is no doing, no done, and no deception, Without distinction of this and that, That is the sacred nature of reality.
Chinese
唯有此。一切生起无边且无有遍及。任何未舍弃亦无所用。没有边际，心不可及。因此称为秘密之界。此法之异名如同虚空。因具威力故而相近。亦应知离戏论。所有邪念执着的戏论。是知过失而遣除之一方。一方穷尽戏论之边际。自证智慧之戏论亦是。若作取舍则是戏论之边。如明点从各方面皆圆满。任运成就之戏论离戏论是。所有戏论皆是心性之故。无有执取对境之菩提心。具足五名之智慧是。彼即是法界自生。不住之智慧任运成就。彼即是如是之真如。因境与自性无戏论之故。是离戏论一切之至上。亦无有去来。舍弃执着，殊胜的去来不存在。共同的一方没有去来。清净与光明没有去来。呵斥去来之方。随顺无去来之方。所知与能知成两半。如何能成为殊胜之道？与一切去来无二的。于无去来之大者中。因去来本身不存在之故。来与不来，有与没有皆不存在。如与海相连之河流。没有有无之边。考察、错觉、邪见，以及极微细之空性错觉、种种显现，以及转变之显现、天神之显现等次第。有之显现等聚合之显现，以及自识自性迅速生起。天神之显现是欲求之错觉。无显现、显现皆是自性。自证智慧之神变是。如海与水及波浪般。菩提心性周遍显现。无有止息之差别是。如黑火不转变之无止息。以及仅是暂时显现之不遮止。以及果金刚之二种无止息。若欲舍弃止息并远离彼。则只是执着于无止息之边。无二之无止息是。因自生智慧是自显现之故。止息本身即是无止息故。如虚空般无有生灭。欲求、执着、获得，以及舍获得、修获得、行道，以及我是、能作、获得等。因欲求而舍弃获得故是虚妄。无有获得之
English
It is only this. All arising is boundless and without pervasiveness. Nothing is abandoned, nor is anything used. There is no limit, and the mind cannot reach it. Therefore, it is called the secret realm. This Dharma's different name is like space. Because it has power, it is close. One should also know the freedom from elaboration. All the elaborations of wrong thoughts and attachments. It is one side of knowing faults and eliminating them. One side exhausts the limits of elaboration. The elaboration of self-awareness wisdom is also. If one makes taking and abandoning, then it is the edge of elaboration. Like a bindu that is perfect in every way. The spontaneously accomplished elaboration is freedom from elaboration. All elaborations are the nature of mind. The Bodhicitta without grasping objects. The wisdom with five names is. That is the Dharmadhatu, self-born. The non-abiding wisdom is spontaneously accomplished. That is the Suchness of Thusness. Because there is no elaboration in terms of object and nature. It is the supreme of all freedom from elaboration. There is also no going and coming. Abandoning attachment, the excellent going and coming does not exist. The common side has no going and coming. Purity and clarity have no going and coming. Reproaching the side of going and coming. Following the side of no going and coming. The knowable and the knowing become two halves. How can it become the excellent path? Non-dual with all going and coming. In the great one without going and coming. Because going and coming themselves do not exist. Coming and not coming, existence and non-existence do not exist. Like a river connected to the ocean. There is no end of existence and non-existence. Examination, illusion, wrong view, and the subtle emptiness illusion, various appearances, and the appearance of transformation, the appearance of deities, etc. The appearance of existence, such as the appearance of aggregation, and the rapid arising of self-awareness nature. The appearance of deities is the illusion of desire. Non-appearance, appearance, all are self-nature. The miraculous power of self-aware wisdom is. Like the ocean and water and waves. The nature of Bodhicitta appears everywhere. The distinction of non-cessation is. Like black fire, the unchanging non-cessation. And the non-prevention of mere temporary appearance. And the two non-cessations of the fruit vajra. If you want to abandon cessation and distance yourself from it. Then it is just clinging to the edge of non-cessation. Non-dual non-cessation is. Because self-born wisdom is self-appearance. Cessation itself is non-cessation. Like space, there is no birth and death. Desire, attachment, attainment, and abandoning attainment, cultivating attainment, traveling the path, and I am, can do, attainment, etc. Because abandoning attainment is due to desire, it is false. Without attainment
Chinese
教言是：如同有眼之人为盲者开眼，依赖方便的智慧，果实自然显现。仅仅是基础本身，无法断除和获得。特意造作的两种无法获得，因为有反复的执着。无始以来的执着如同铁链。大自在无法获得，因为果实的一切主宰是自明智。因为是二元对立，所以没有可获得的法，如同贫女的食子和巨富的财产。由作者解脱、遮止解脱和修习解脱是同一方向。非共同的观解脱。执着于束缚和解脱二者，即是被束缚。对于大自在而言，没有分别，谁也无法束缚，没有束缚，没有可束缚之物，二者皆解脱，如同虚空没有结。从无明烦恼产生痛苦，从四条河流中解脱，或者非常遥远和通过传承，或者通过遮止、断除、消除而解脱，或者想要通过威慑和结合而解脱，因为沉溺于欲望的海洋中。努力的水流带着偏颇的方向。具有殊胜和遥远的邪见者，四条河流本身就是道果，通过方便和智慧，在河流本身中享乐，无法超越而获得解脱，如同大鱼在水中游动，或者如同具有药物和咒语的毒病。两种颠倒的世俗和错乱的他力世俗，以四种智慧视为真实的，功德如波涛般涌现，如同天神的眷属，以如理的理智看待果实。殊胜的世俗和胜义二谛，应当如所说般了解。共同的胜义和差别，也应当通过所说的一部分来了解，如同清澈大海中的星辰。二谛显现空性无别，没有偏颇观点的终点，那就是自性续。对于执着的对境不执着，满足、精华、障碍等，无执着、迷惑、邪见，遮止、断除同一方向的执着，逆转和舍弃中庸的无执着，四者无执着，被执着所束缚。无执着，没有取舍，因为在执着本身中没有执着，通过方便和智慧，充满信心，如同莲花上的泥土。所有分别的自性法，断绝传承，同一方向没有自性。同一方向的边际自性，法性、特征等等，为了证实没有自性，
English
The instruction is: Like opening the eyes of a blind person with eyes, the wisdom that relies on skillful means, the fruit naturally arises. Merely the basis itself cannot be abandoned or attained. Two types of non-attainment that are deliberately created, because there is repeated clinging. Clinging from beginningless time is like an iron chain. The great self cannot be attained, because the master of all fruits is self-awareness. Because it is dualistic, there is no dharma to be attained, like a poor woman's offering cake and a wealthy person's property. Liberation by the agent, liberation by prevention, and liberation by cultivation are in the same direction. Non-common liberation by view. Clinging to bondage and liberation as two is being bound. For the great self, there is no distinction, no one can bind it, there is no bondage, there is nothing to be bound, both are liberated, like knots in the sky. Suffering arises from ignorance and afflictions, liberation from the four rivers, or very far away and through lineage, or liberation through prevention, cutting off, and eliminating, or wanting to be liberated through coercion and union, because one is immersed in the ocean of desire. The stream of effort carries a biased direction. Those with excellent and distant wrong views, the four rivers themselves are the path and fruit, through skillful means and wisdom, enjoying in the rivers themselves, without transcending, one attains liberation, like a big fish swimming in the water, or like a poisonous disease with medicine and mantra. The two kinds of deceptive conventional truths and the mistaken other-powered conventional truths, viewing them as true with the forty kinds of knowledge, merits arise like waves, like the retinue of gods, viewing the fruit with proper reasoning. The superior conventional truth and the ultimate truth, one should understand as it is said. The common ultimate and the distinct, one should also understand through a part of what is said, like the stars in a clear ocean. The two truths, appearance and emptiness, are inseparable, there is no end to biased views, that is the nature of the continuum itself. Not clinging to the object of clinging, contentment, essence, obstacles, etc., non-clinging, delusion, wrong views, preventing, cutting off, clinging in the same direction, reversing and abandoning neutral non-clinging, the four are non-clinging, bound by clinging. Non-clinging, there is no acceptance or rejection, because there is no clinging in clinging itself, through skillful means and wisdom, full of confidence, like mud on a lotus. All imputed self-nature dharmas, severing the lineage, in the same direction there is no self-nature. The self-nature of the edge in the same direction, dharma-nature, characteristics, etc., in order to prove that there is no self-nature,