Chinese
究竟解脱具自性， 犹如晴朗虚空时， 虹云聚会之自性， 一切假立皆为是。 彼显现故无二元。 如是无有诸事物， 无有执着及名声， 本来无有先于一， 无有与不坏之见。 于四无二之希求， 以四不可能喻示之。 希求与显现不相符， 见解如前因次第。 彼果见之次第二， 六者执着于已逝， 于一方所见之基础。 不适为多样显现基。 是故明灯显明时， 黑暗未逝无有边际， 如见光明无二元。 事物执着无明智慧， 舍弃与不住无矛盾。 如意宝珠之功德般， 事物二元任运成就显。 是故称一切法为基。 虚假等之觉知乃， 欲求因之基之真见， 确定为单方之执着。 于生起之根本无疑。 一切本初无分别中， 无有种姓非种姓取舍。 开示无二之经诀窍， 以觉知调伏令开悟， 如勇士之兵器一般， 一切名相皆为悟之法。 无有觉知然以法殊胜， 不于是非之法起争论。 法与补特伽罗无我， 事物见之无我声闻乘， 仅是空性之法无我。 常相义遮之无我与， 显现一方之无我与， 种相无我智慧显现。 为舍取三二之故， 是执着我之主要者。 于十方自生智慧中， 无有如此自生之事物， 法与补特伽罗非有。 如于某些日亦为暗缘， 无我智慧具一切我。 无二无我即大我性， 此无有穷尽之无有。 无有他者无行境亦， 以微细故无他者隙。 以甚深故无有考察之思辨。 另者以空性故无有与， 以错乱故无有与虚假故无有。 为觉知故无有与为智慧故， 无有他者亦如是。 欲求离彼故以铁缠绕， 如前一切于智慧中， 以体性一故
English
Ultimately liberated, possessing self-nature, Like the time when the sky is clear, Like the nature of gatherings of rainbows and clouds, All that is imputed is 'is'. Because that itself appears, it is non-dual. Likewise, there are no things, Without attachment and fame, Primordially non-existent, prior to one, Views of non-existence and indestructibility. The desire for non-duality in the four, Is exemplified by the four impossibilities. Desire and appearance do not match, View as before, the four causal sequences. Those two sequences of the view of the result, The six clinging to the end of the past, Whatever is seen as the basis of one side, Is not suitable as the basis for diverse appearances. Therefore, when a lamp is lit, Darkness has not gone, there is no husk, Like seeing clarity as non-dual. Object clinging, ignorance, wisdom, Abandoning and non-abiding are not contradictory. Like the qualities of a wish-fulfilling jewel, Dualistic things spontaneously accomplished, appear in any way. Therefore, it is said that all dharmas are the basis. Cognition of falsehood and so on, Desiring the basis of cause, the view of truth, Fixing it as a one-sided certainty, There is no doubt about the root of arising. In all that is primordially without separation, There is no acceptance or rejection of caste and non-caste. The scriptures and instructions that show non-duality, Subduing with cognition, opening understanding, Like the weapon of a hero, All categories are methods of realization. Without cognition, but with superior methods, Do not argue about what is right and wrong. Dharmas and individuals are selfless, The selflessness of object-clinging Hearers, Only the selflessness of empty dharmas. The selflessness that obstructs the meaning of continuous appearance, and The selflessness of one-sided clarity, and The selflessness of the appearance of genus, the appearance of wisdom. Because of abandoning and taking the three and two, It is the main thing that clings to self. In the spontaneously arisen wisdom of the ten directions, Because there is no such spontaneously arisen thing, Dharmas and individuals do not exist. Like the sun being a condition for darkness in some cases, Selfless wisdom possesses all selves. Non-dual selflessness is the great self-nature, There is no end to non-existence in this. There is no other, and there is no field of activity, Because it is subtle, there is no gap for others. Because it is profound, there is no investigation of thought. Furthermore, there is non-existence because of emptiness, and There is non-existence because of delusion, and non-existence because of falsehood. For the sake of cognition there is non-existence, and for the sake of wisdom, There is also no other, likewise. Desiring to be free from that, it is wrapped in iron, As before, everything is in wisdom, Because of one essence
Chinese
无有分。一无边际故，周遍显现。无有二故，无有三蕴。于彼无有言说思虑故。不以执持形相之铁束缚。天与智二者之前所说，是欲乐各异之境所见。是智慧眼之体性，唯是差别之宣说。于见道中说一，是善知识敏捷相遇，咒语所见。若无彼，以自之现量，见则亦能获得十地。以见之障蔽所遮故，业与果之差别大。于幻化网之智慧，十六想为二，四与二想为住处转变。想四种道理与五种道理，为见各自表征之义故，说是黑暗之极殊胜。八六聚四与有境，所行境事物皆显现。如理智所自在显现，与各自如何观察之显现，以自性确定之有无故，唯是心性显现。迷惑时自性不迷惑，与各自了知八法故，具有三名之识为一，一与多皆事物故，是诸智慧之自性。说分之五与八，是根本自生智慧。从本以来是智慧之自性故，如镜子般之理，显现空性名言一切法，颜色形状等是自显现。常断颠倒之数，实有与虚妄刹那相续，不平等自性恒常，最后胜乘所许一切，与不坏从本以来断灭，与缘起之类断灭等，虽说如无有如先前，然是特意所作之假立显现。于三十八等诸边，具有舍取离欲贪执者，说无我之取舍者，取舍边上之智者住。于此殊胜处，边之数彼亦，为令意识转变而说，非欲彼等本身。为心故不舍，盗子亦，未触及各自方。于幻化网之体性，说一切清净，非是遣除事物之清净，于显现受用中即是清净。是故说是超胜。自性幻化网之义，一切佛与有情众生皆是。
English
Without parts. Since one is without limit, it appears everywhere. Since there is no duality, there are no three aggregates. Because there is no speech or thought about it. It is not bound by the iron of grasping forms. What was said before by the two, gods and wisdom, is seeing the objects of different desires. It is the nature of the eye of wisdom, it is only the explanation of the difference. In the path of seeing, speaking of one, is meeting a clever spiritual friend, seeing mantras. If there is no that, by one's own direct perception, if seen, one can also obtain the tenth ground. Because it is covered by the obscuration of seeing, the difference between action and result is great. In the wisdom of the net of illusion, sixteen are thought of as two, and four and two are thought of as the change of abode. Thinking of four and five kinds of reasoning, for the sake of seeing the meaning of each sign, it is said to be the supreme of darkness. Eight six groups four and with appearance, all objects of experience appear. As the intellect appears freely, and as each appears as it is examined, because there is no certainty of nature, only the nature of mind appears. When confused, the nature is not confused, and because each knows the eight dharmas, the one consciousness with three names, one and many are all things, is the nature of all wisdoms. Saying five and eight parts, is the root self-born wisdom. Since from the beginning it is the nature of wisdom, like a mirror, all phenomena known as appearance and emptiness, color, shape, etc. are self-appearing. The number of constant and interrupted inversions, real and false momentary continuity, unequal self-nature constant, all that the final supreme vehicle accepts, and indestructible from the beginning cut off, and the types of conditions cut off, etc., although it is said as if there is no as before, it is a deliberately made imputed appearance. On the thirty-eight and other extremes, those who have renunciation, acceptance, detachment, desire, attachment, those who speak of selflessness who take and abandon, the wise ones dwell on the extremes of taking and abandoning. In this supreme place, that number of extremes is also, said to reverse consciousness, not wanting those themselves. For the sake of the mind, not abandoning, even the stolen child, not touching each side. In the nature of the net of illusion, saying that all is pure, it is not the purity of eliminating things, it is pure in the appearance of enjoyment. Therefore it is said to be superior. The meaning of the net of self-nature illusion, all Buddhas and sentient beings are.
Chinese
仅仅是本体的唯一性， 那是唯一的终极转变。 显现一切的智慧本身， 是无造作的确定。 殊胜的幻化智慧， 无有造作而显现一切。 如虚空的幻术和海浪， 显现之时实则无显现。 在无分别中没有次第， 因此说“一”仅是表达方式。 那如同唯一的殊胜。 想要舍弃差异而执着于一， 因执着于一的边际而错误。 在清净之下从一中， 想要显现不净的突发之相， 如同想要无种子的果实。 如幻术、烟雾、阳焰、绳蛇， 如阳焰显现为水般不存在， 说显现也是由分别而成立， 那是错觉，如兔子角。 在生起本身中没有怀疑， 因为基上有相似的错觉之法。 如同没有这种错觉之法一样， 从任运成就的无分别状态中显现。 轮回涅槃显现却无成立。 对于驳斥存在的此法， 说不存在是孩童的心智。 对于驳斥不存在的诸法， 说有见非有也是错误的。 对于驳斥中观执着的诸法， 视为一或九也是错觉。 驳斥脱离边际的执着， 如被垢染分割的错谬之眼。 是万物的生起之处。 没有不由它所作的任何事物， 颜色、形状、种类都是实有， 颜色、形状、种类什么也不是。 极其难以考察，谁能理解？ 在无知的状态中显现一切。 所谓菩提心， 是刹那一切事物无有相续的缘故。 从何处不来，往何处不去？ 仅仅是无分别的自明。 成为所知的一切法， 因为觉性本来自明。 自明是所知，生起对境吗？ 连少许实有之境也不希求。 菩提心的明点， 遍布一切却不驻留。 从颜色到次第纹路都不存在。 殊胜功德的精华， 不是推理的行境。 平等的意义是怎样的？ 平等自性什么也不是。 说不是二元， 不说非一边，是言语道断。 为了遣除执着而解释因缘却不理解， 在法的状态中无言无说。 没有舍弃去除，是三种邪见， 偏离自性、本体、体性殊胜之处， 是下者舍弃的邪见之数。
English
It is only the uniqueness of the essence, That is the ultimate transformation of the one. The very wisdom that appears as everything, Is the unadulterated certainty. That supreme illusory wisdom, Appears as everything without being made. Like the magic of the sky and the ocean waves, At the time of appearance, it is actually without appearance. In non-duality, there is no sequence, Therefore, saying "one" is just a way of expression. That is the supreme like the only one. The desire for one, abandoning difference, Is mistaken by clinging to the edge of one. Underneath purity, from oneness, The desire to manifest impure, sudden appearances, Is like wanting a fruit without a seed. Like illusion, smoke, mirage, rope snake, Like a mirage appearing as water, it does not exist, Saying it appears is also established by discrimination, That is an illusion, like a rabbit's horn. There is no doubt in the arising itself, Because there are similar illusory dharmas on the ground. Just as there is no such illusory dharma, It appears from the spontaneously accomplished non-dual state. Samsara and Nirvana appear but are not established. To this dharma that refutes existence, Saying it does not exist is a child's mind. To the dharmas that refute non-existence, Saying it is a view of existence as non-existence is also wrong. To the dharmas that refute the clinging to the middle way, Viewing it as one or nine is also an illusion. Refuting the clinging that is free from extremes, Like a mistaken eye divided by impurities. It is the place of origin of all things. There is nothing that is not made by it, Color, shape, and kind are all real, Color, shape, and kind are nothing. Extremely difficult to examine, who can understand? In the state of ignorance, everything appears. What is called Bodhicitta, Is because all things in an instant have no continuity. From where does it not come, where does it not go? It is only non-conceptual self-awareness. All the dharmas that have become knowable, Because awareness is inherently self-luminous. Is self-awareness the knowable, creating an object? Not even a little bit of a real object is desired. The bindu of Bodhicitta, Pervades everything but does not abide. From color to sequential patterns, they do not exist. The essence of supreme qualities, Is not the object of reasoning. What is the meaning of equality? Equality itself is nothing. Saying it is not dual, Not saying it is not one side, it is beyond words. Explaining the causes and conditions to dispel attachment but not understanding, In the state of Dharma, there is no word, no speech. There is no abandonment or removal, it is three wrong views, Deviating from the supreme of nature, essence, and characteristics, Is the number of wrong thoughts abandoned by the lower ones.