Chinese
无有能分别，显空皆无也。 常断二者任一显现，于彼无有执着。 众生之所取与能取，如是即是如是。 彼等如是极难测度，故而难以言说。 因无事物故，寂灭亦非断灭。 自生离相，痛苦乃是普基之故。 执为断灭三者，何时亦不存在。 遍及一切故，远离我执也。 无有偏袒，一切种子，以其理证之故。 自性极难区分。 为示禅定之歧途与障碍故。 以禅定幻术行事，乃是幻术之病。 以所缘之瑜伽，实乃欺骗之行径。 内外障蔽，为欲之病所蒙蔽。 是故，乃是极大瑜伽之大士。 不依赖于自生智慧之力量。 希求与疑虑之边，皆得寂灭。 因不依赖于大智慧之故。 如自在者般，虽对一切皆能自在掌控。 然为心故，不可能执持所缘之依处。 因无执着分别，故八种希疑皆寂灭，文殊菩萨。 若然，寂灭之欲，希求生起，犹豫不定，当如何？ 若虚空之边际皆无，无有方所。 则无寂灭与不寂灭，远离诸方。 自生菩提心，如虚空般无有边际故。 戏论之痛苦，有无方所勤作皆离。 本初清净与不清净，任何皆无。 乃是彻底清净一切烦恼之法。 无二任运成就，远离二者之名言。 寂灭无声，超越证悟之边际。 因未舍弃痛苦而解脱，故无法以言语表达。 是故，于此等思虑之境地解脱。 因无有终极，故远离范围而超越。 因诸边任运成就，未曾触及任何。 故边与中，证悟之行境，超越限量。 于彼以分别思辨之量度寻求，乃是错谬之故。 因以量度执取，故执着由此而生。 是故，能表诠之心识之流转。 为于意义之宗派，确定常断之故。 以现量比量分别寻求意义。 如阳焰之水般，如是生起确定。 是故，因勤奋分别勤作之流转。 故无法寻得远离勤奋分别思辨之意义。 为依次显示禅定之歧途故。 乃是耽着于禅定安乐之味。 乃是世间第三禅之歧途。 有。
English
Without distinction, all phenomena are empty. In either permanence or annihilation, there is no clinging to self-appearance. The grasped and the grasper of beings are just as they are. These are difficult to fathom, hence difficult to express. Since there is no object, cessation is not annihilation. Self-arisen, devoid of characteristics, suffering is the basis of all. There is never any holding to the three aspects of annihilation. Because it pervades all, it is free from self. Without bias, the seed of all, by the meaning of that reason, It is extremely difficult to distinguish self-nature. To show the deviations and obscurations of Samadhi, The practice of illusory Samadhi is the disease of illusion. The yoga of focus is a deceptive practice. Inner and outer obscurations are obscured by the disease of desire. Therefore, it is the great one of great yoga. Not relying on the power of self-arisen wisdom, The extremes of hope and doubt are completely pacified. Because it does not depend on great wisdom itself, Like an independent one, although controlling all, Because it is impossible to hold the support of focus for the mind, Without grasping and conceptualization, the eight hopes and doubts are pacified, Manjushri. If so, what about the desire for peace, the arising of hope, and doubt? If the edge of space is nonexistent and directionless, Then there is neither peace nor non-peace, separated from all directions. Because self-arisen Bodhicitta is like space, without end, The suffering of elaboration is free from existence, non-existence, direction, and effort. From the beginning, there is neither purity nor impurity. It is the Dharma that completely purifies all defilements. Non-dual spontaneous accomplishment is free from the two terms. Silent in peace, it transcends the limits of realization. Because suffering is not abandoned and liberated, it cannot be expressed in words. Therefore, it is liberated from the realm of such thoughts. Because there is no ultimate end, it is beyond scope and transcendence. Because all ends are spontaneously accomplished, untouched by anything, Therefore, the realm of experience of realizing the end and the center transcends measure. Because seeking it with the measure of discrimination and analysis is a mistake, Because grasping arises from being grasped by measure, Therefore, the flow of the signifying mind turns back. To determine permanence and annihilation in the philosophical tenets of meaning, Seeking meaning with direct perception, inference, and conceptualization, Like water in a mirage, certainty arises as it is. Therefore, by turning away from the flow of diligent conceptual effort, The meaning free from diligent conceptual analysis cannot be found. To show the stages of deviation in Samadhi, It is attachment to the taste of the bliss of Samadhi. It is the deviation of the third Dhyana of the world. It exists.
Chinese
无有因缘不观待，是为法性之本体。因此之故彼存在，故有边际体验二者。不观待因缘之法性，是为未曾得见。寂静之等持，不超越寂灭。视分别念与意识为仇敌，欲求寂灭者，声闻缘觉非得不住涅槃。因无中观见之错谬处，自心不作意不修持即是法性。因需要而安立心，是为言说之心。秘密之界彼为无作，无明无舍弃。补特伽罗如幻，所说二谛不存在。引导中观低劣者，所说二谛亦是，真假任运成就之自性中，无有分别之见解。因此我与修持，于此不存在。些微之舍心，彼等是为大悬崖。呼吸运行之瞬间，趣入胜义谛方面，以空性之边际而空，是为极其巨大之悬崖。无有意义之彼，无有心识亦无断灭。无有胜义之殊胜见解，亦无彼为对境。因彼不存在，故不堕入断灭。巨大等持之教言，彼为意义空虚。于无有增益之等持王中，因无有不作意之取舍，故而超胜。是为听闻无生之彼性。任运成就如是，于何处亦无有生，理解为何者，彼即是听闻之精华。无有心识，无有未生，无有意义，亦无有分离。于彼对境，识不向外生起。于彼无有取舍，因我而具足。为了显示分别念，寻觅，寻觅与希求，于意义上指示，诸佛所说之任何，即是所诠释与理解之彼。极其瑜伽士，无有可诠释之意义。以名言词句之灯，寻觅意义之黄金。词句之类别，具足语之法轮。如是导师所说之诠释，是为所诠释。行境自解脱，不可言说不可思议之，意义本身如是宣说，是为相之会面。若然意义诠释，能所二取将生起耶？平等与不平等，超越虚空。因无有虚空，故无有虚空之周遍。好坏高低，有无任运圆满之心识。如虚空一般，是否之勤作，超越边际。如虚空一般，无有如此，故此不以此周遍。以彼性诠释，故不能称之为“此”。如所说一般，以比喻与词句亦是，如是如同回声一般，因无有意义。无有词句，一切词句，无有声音，远离词句。一切词句任运圆满，有无如此。
English
Without dependence on causes, it is the nature of reality. Because of that, there are two extremes of experience. The nature of reality without dependence on causes is not seen. With the samadhi of peace, one does not transcend sorrow. Those who view thoughts and concepts as enemies and desire peace, Sravakas and Pratyekabuddhas do not attain the unlocalized transcendence. Because there is no error in the view of the Middle Way, One's own mind, uncorrected and uncultivated, is the nature of reality. The mind that is posited out of necessity is the mind of expression. That secret realm is unmade, without clarity or abandonment. The person is illusory, and there are no two truths to be distinguished. Even the two truths taught by those who lead to an inferior Middle Way, In the spontaneously accomplished nature of truth and falsehood, there is no biased view. Therefore, self and accomplishment do not exist here. Those who have a little bit of a giving mind, those are great precipices. The brief moment of the flow of breath entering the realm of ultimate meaning, Empty by the extremity of emptiness, is a very great precipice. In that which is devoid of meaning, there is no mind or annihilation. There is no supreme view of ultimate meaning, nor is it an object. Because it does not exist, there is no falling into annihilation. That teaching of great samadhi is greatly devoid of meaning. In the King of Samadhi, which is free from imputation, It is superior because there is no non-conceptual grasping. It is listening to that unborn reality. Just as it is spontaneously accomplished, without birth in any direction, Whatever understanding there is, that is the essence of hearing. There is no mind, no unbirth, no meaning, and no separation. Consciousness does not arise outwardly towards that object. There is no taking of meaning in that, but it is possessed for the sake of self. In order to show discrimination, searching, seeking, and desire, Whatever the Victorious Ones have said to indicate meaning, That which is to be indicated and understood is that itself. The meaning that is utterly impossible for a yogi to indicate, Searching for the gold of meaning with the lamp of names and words, The categories of words, possessing the wheel of speech, As the Teacher has said, that which is to be indicated, In the realm of experience, self-liberated, beyond speech and thought, The very meaning is shown in this way, making a meeting of symbols. If so, will grasping and fixation arise from the indication of meaning? Equality and inequality are beyond the sky. Because there is no sky, there is no pervasion of the sky. Good and bad, high and low, existence and non-existence, spontaneously perfect mind, Like the sky, whether it is or is not, effort is beyond extremes. Like the sky, there is nothing like this, so this does not pervade this. Because it indicates that very thing, it cannot be called "this." As it is said, even with examples and words, Just like an echo, because it has no meaning, There are no words, all words, no sound, separate from words. All words are spontaneously perfect, like this existence and non-existence.
Chinese
困难。 因此，那象征它的无声之物是不可触及的。 因为这里没有观点和行为的错误。 善与恶没有本质，远离一切中边。 十和十的果实是两种。 自生我没有造作，也没有成熟。 因此，没有分离和不分离的终点。 根识没有自己的智慧，远离行境。 自生大智慧的唯一集合。 因为是全知，所以是智慧之眼至尊。 无境的幻觉因在境上运用而迷惑。 在没有观点、行为和行境二元对立上。 区分所知境者，是能取所取之主。 词语本身不存在，因此没有追随词语。 没有象征，因此没有追随它。 虚空中没有单一的事物可以被指定。 单一的极端是错误，因此不是单一的意义。 至高无上，不可言说，远离境。 虚空的自性完全超越一切。 因为没有，所以在虚空中也没有虚空。 无论是一还是多，都不思。 法性如虚空般无自性。 并非不存在，虽然看起来像虚空般无思。 那么，就接受它是不可修的吧。 虚空本身是不可修的。 因为虚空的智慧没有真实的境。 不可言说的虚空超越了不可修。 因为没有修，所以也没有将它作为境。 那么，如果将欲望作为境呢？ 过去是不可言说的，因为它不住留。 如果从不可修转变为其他，那就是这样。 因为这里没有能作和所作，所以不依赖它。 因此，因为远离二取分别。 虚空没有身体，远离虚空的心。 如虚空的法性，没有基础，没有目标。 远离一切思念，全知是它的自性。 因为虚空的禅修没有可得的果实。 虚空之王是智慧法身。 虚空清明自性，不混杂的圆满身。 法性不可思议，因此虚空广大。 如虚空以虚空般无思。 虚空的思念远离这一切。 自证智在虚空中以智慧远离思念。 因为它具有自然安住的力量。 因为不可思议，所以虚空本身显现。 那本身是功德任运成就的一切事物。 因为没有思念，就像不动的浑浊澄清。 功德的种种名称显现自身。 没有获得也是远离欲望的骄慢。
English
Difficult. Therefore, that which symbolizes it, the soundless, is untouchable. Because there is no place for error in view and conduct here. Good and evil have no essence, being free from all center and edge. The fruits of ten and ten are twofold. Self-arisen, I have no fabrication, nor ripening. Therefore, there is no endpoint of separation and non-separation. The sense powers have no mind of their own, being free from the sphere of activity. The sole collection of self-arisen great wisdom. Since it is all-knowing, it is the supreme eye of wisdom. Illusory phenomena without an object are mistaken by being used on an object. In that which has no duality of view, conduct, and sphere of activity, those who distinguish the knowable are the main ones of grasping and fixation. Words themselves do not exist, therefore there is no following after words. Since there is no symbol, therefore there is no following after it. In the sky, there is not even a single thing that can be designated. The extreme of oneness is a fault, therefore it is not the meaning of oneness. Supremely, it is indescribable as an object, free from objects. The nature of space is utterly beyond all characteristics. Since there is nothing, there is no space even in space. One does not think in any way, whether it is one meditation or many. The nature of reality is like space, without inherent existence. It is not non-existence itself, even though it seems like there is no thought in space. Well then, let us accept that it is not to be meditated upon. Space itself is not to be meditated upon. Because the wisdom of space has no real object. Indescribable space is beyond non-meditation. Since there is no meditation, there is also no making it an object. Well then, if desire is made an object, the past is indescribable because it does not abide. If one transforms from non-meditation to something else, then that is how it is. Since there is no doing and being done here, one does not rely on it. Therefore, since it is free from dualistic thought. Space has no body, it is free from the mind of space. The nature of reality, like space, has no basis, no object of focus. Free from all thoughts, all-knowing is its essence. Because the meditation of space has no attainable fruit. The king of space is the wisdom dharmakaya. The nature of space is clear, the unmixed, completely perfect body. The nature of reality is inconceivable, therefore space is vast. Like space, without thought by space. The thoughts of space are free from all of that. Self-awareness in space is free from thought by awareness. Because it possesses the power of naturally abiding in that, space itself arises because it is inconceivable. That itself is all things, the spontaneously accomplished qualities. Since there is no thought, like unmoved turbidity clearing. The various names of qualities manifest themselves. Not obtaining is also free from the conceit of desire.