Chinese
从诸边自然而然地以声音忆念真实之义，且无有意识之执着，本来即是自明离执，乃是最初之最胜量。以息灭一与多而无自性。如是说者，菩提心智慧虚空王自身，虽是所有一切之王自身，且于差别中自显现，然亦未变为一之方分，以于极一上息灭二边之故，亦无有中，故于此处不得寻觅自性。闻此不嗔，随欲虚空是。如是说者，如是听闻远离双边五边之义后，于甚深获得堪忍，并再次生起信乐者，纵然无有真实之功德，然亦是有见此之眼目者。于彼当开示者，以无有事物之故，寂灭亦无断灭，以周遍一切而离常恒之体性。常断无别，显空皆无是。如是说者，堪忍者自身之心，乃是自生智慧之虚空，以远离显空事物之刺痛之故，虽无有骤然之断灭，然亦非恒常，以彼自身于一切之基中自显现之故，虽远离唯一常恒之边，然以彼二未舍弃无有差别之故，显空轮亦当了知为远离。若如是，有无边之心耶？生灭生起之故，我边本来即无是。如是说者，若我之事物成立，则理应是常恒，以生灭之理，定然不得寻觅我之体性，是无有疑惑。为开示远离作为勤作之行，以远离身语意而为伟大之最胜，虽远离真言与手印亦无有衰损。如是说者，于此处自然具有四种誓言者，胜于特意守护三根本，纵然未作念诵修习等之勤作，然若未离其义，则不生违越。以外内门里远离而为广大内道自身。如是说者，以不次第行于境识与因果之地之故，于一切内道自身上，亦无有开启门里之勤作。然则此乃是安逸，住于自损耶？不舍弃苦行，以行持之时无有勤作之故，了知为无有进入，即是会见为进入。以远离边中一切而为空性自身。如是说者，是说无有勤作。
English
From the edges, naturally, with sound, to contemplate the meaning of truth, and without the clinging of consciousness, primordially self-illuminating, free from attachment, is the supreme measure from the beginning. By pacifying one and many, there is no self-nature. Thus it is said, the Bodhicitta wisdom, the king of space itself, although being the king of all, and appearing distinctly in particular, yet it does not become a part of one, because the two extremes are pacified in the utterly one. Since there is no middle either, self-nature is not found to be similar here. Hearing this, not hating, whatever is desired is space. Thus it is said, having heard the meaning of being free from the dual extremes and the five extremes, having obtained forbearance in the profound, and again generating faith, even if there are no perfect qualities, one also has the eye to see this. What is to be shown to that is: since there are no things, there is no annihilation in peace. Being pervasive to all, it is devoid of the nature of permanence. Permanence and annihilation are inseparable, all appearances and emptiness are non-existent. Thus it is said, the mind of the patient one itself is the sky of self-arisen wisdom, because it is free from the sting of the entities of appearance and emptiness, although there is no sudden annihilation, it is also not permanent, because that itself arises as the basis of all. Although it is free from the extreme of being solely permanent, yet because those two are not abandoned and are inseparable, the wheel of appearance and emptiness should also be understood as being separate. If so, is there a limitless mind? Because arising and ceasing occur, the extreme of self is originally non-existent. Thus it is said, if the entity of self were established, it would be reasonable to be constant, but by the reason of arising and ceasing, the nature of self is certainly not to be found, there is no doubt. In order to show the conduct free from action and effort, being free from body, speech, and mind, it is the supreme of greatness, although being free from mantras and mudras, there is no deterioration. Thus it is said, here, for one who naturally possesses the four vows, it is superior to specially protecting the three roots, even if one does not make efforts such as recitation and meditation, if one does not depart from the meaning, there will be no transgression. Being free from outer, inner, door, and core, it is the vast inner self. Thus it is said, because one does not proceed sequentially through the grounds of objects, consciousness, and cause and effect, there is no effort to open the door and core in all the inner self. But then, is this ease, dwelling in self-harm? One does not abandon asceticism, because while practicing, there is no effort, knowing that there is no entry, one meets as entering. Being free from all edges and center, it is emptiness itself. Thus it is said, it is said that there is no effort.
Chinese
就像那样，由于三边自然清净的缘故，果的精华是自证智。因此，安乐和不安乐本来就没有平等性。如是说，在任运成就的精华中，没有分离，所以没有将佛向上提取，没有将有情向下压低。因此，大小本来就没有的意义的力量，是无勤而证悟的。那么，随后的想法是怎样的呢？如果无执着的智慧在任何地方都不生起，那么，分离和不分离，无实有是不可执取的。如是说，见到那个意义本身是赤裸觉性的人，不会将法性视为概念，想法是显空和远离边与不离边。因为在任何地方都不会在相续中生起。这里，更不用说不离边了，即使是离边也不作为对境。因此，即使是为了暂时的目的而做，也是远离的。所以，毫无疑问是超离言语思维的。为了显示在任运成就中也没有自他分别，心性是法，所以心没有身。因为超离声音，所以声音本身就是智慧。寂静的光明，从原始就任运成就。菩提萨埵的意义是不可改造的。如是说，自己的心是所有法的实事，因为心没有这样的形色，所以超离用声音来指示。各种声音也是自证智的自显现。因此，色声忆念分别，都在各自本位上自然清净。没有分别妄念的智慧，安住在身的明光中，享受语的光芒，进入如意宝般的智慧心中。因为没有二者的分离，所以是无作无为的。那么，如果担心会堕入涅槃的边际，由于变化，没有执着的对境。不变的智慧被称为无自性。如是说，从因缘不确定性中解脱的智慧，就像不是自性的珍宝一样，不费力气就满足愿望，因为如所想的那样显现。因此，在完全清净的境地中也没有。那么，如果认为会变成根本生起，自性安住在永恒的大之中，是恒常成佛的心意，连自性胜者也无法指示。为了显示密咒的歧途，不生不灭，以无我自在显示。摧毁相的无身清净显示空性。
English
Just like that, because the three sides are naturally pure, the essence of the fruit is self-cognizant wisdom. Therefore, happiness and unhappiness are inherently without equality. As it is said, in the essence of spontaneous accomplishment, there is no separation, so the Buddha is not extracted upwards, and sentient beings are not pressed downwards. Therefore, the power of the meaning that there is no size from the beginning is realized without effort. Then, what is the subsequent thought like? If the ungrasping mind does not arise anywhere, then separation and non-separation, unreal existence is ungraspable. As it is said, the person who sees that meaning itself as naked awareness does not regard the Dharma nature as a concept. The thought is emptiness and freedom from extremes and non-extremes. Because it does not arise in the continuum anywhere. Here, let alone non-separation, even separation is not taken as an object. Therefore, even if it is done for a temporary purpose, it is separation. Therefore, there is no doubt that it is beyond words and thoughts. To show that there is no self-other distinction in spontaneous accomplishment, mind-essence is Dharma, so the mind has no body. Because it transcends sound, sound itself is wisdom. The light of peace is spontaneously accomplished from the beginning. The meaning of Bodhisattva is unmodifiable. As it is said, one's own mind is the reality of all Dharmas, because the mind does not have such a form, it transcends being indicated by sound. Various sounds are also the self-manifestation of self-cognizant wisdom. Therefore, form, sound, memory, and discrimination are all naturally pure in their respective positions. The wisdom without discrimination and delusion abides in the bright light of the body, enjoys the rays of speech, and enters the heart of wish-fulfilling wisdom. Because there is no separation of the two, it is non-action and non-doing. Then, if you worry about falling into the edge of Nirvana, due to change, there is no object of attachment. Unchanging wisdom is called no-self-nature. As it is said, the wisdom liberated from the uncertainty of conditions, like a non-self-nature jewel, fulfills wishes without effort, because it appears as desired. Therefore, it is also not in the completely pure realm. Then, if you think it will become the root cause, the self-nature abides in the great eternity, which is the mind of constant Buddhahood, which even the self-nature victor cannot indicate. To show the wrong path of mantra, neither arising nor ceasing, it is shown with selfless power. The formless pure body that destroys signs shows emptiness.
Chinese
因此，一切都是我，因为我也是一切，由于我和一切分离，所以主宰的条件也不成立。如果智慧不从条件的基础中产生，也不进入法界，更不用说普通人了，他们已经脱离了对境。因此，如果存在执着，就按照各自的教义来修持对治之手印。如果没有敌人，为何需要盔甲？也不需要世俗的增益。因此，通过对境和心识各自的三重清净，在此也无法成立胜义谛。然而，手印和清净的空性是颠倒的二谛，在唯一的快乐法界中嬉戏，如果对无分别的快乐没有贪着和分离，那么三时平等性也会显现。如是说。如此，显现和空性如彩虹般与心性无二无别，这就是无二的真谛，如此没有恶劣的分别念，就是平等性的法界。如果不舍弃对证悟它的觉性无二无别的禅定之味的执着，那么你的见解在三时中由因缘所显现，也将自明视为平等，这只是有分别念的。有目标的见解是魔的事业，就像插入木楔而看不到天空，或者蛆虫遮蔽而看不到大地一样。那么，什么是无误的呢？由于没有接受和执取，因此，三时平等性即是大金刚萨埵。如是说。在此，由于没有能作和所作，因此没有接受的观念。三时的因缘显现也是智慧金刚，极其唯一。由于没有好坏，因此不区分对境，无二的觉性是刹那无常的，脱离了常态，自明而不动摇，魔的见解被彻底摧毁，特别殊胜。因此，一切的自性，三时法界不动摇。如是说。一切显现都是各自的心识显现，因此，没有对境的觉性在自身中不混杂。由于没有种姓，极其唯一，不混杂而显现圆满。心性是诸法之大自性，三时任运成就的法界，不改变，觉性的智慧眼也随顺认同。由于其他道路无法成就，没有此见解，行为将被幻象束缚。如是说。
English
Therefore, everything is me, and because I am also everything, since I and everything are separate, the condition of a master does not arise. If wisdom does not arise from the basis of conditions, nor enter the realm of reality, what need to mention ordinary people, who are already separated from objects? Therefore, if there is attachment, meditate according to the teachings of the respective counteracting mudras. If there is no enemy, why need armor? One does not desire even the excess of conventional truth. Therefore, through the three purities of object and mind separately, the ultimate truth is not established here either. However, mudra and the emptiness of purity are the reversed two truths, frolicking in the realm of one taste of bliss, and if one is not separated from attachment to indivisible bliss, then the equality of the three times will also arise. Thus it is said. Thus, appearance and emptiness, like a rainbow, are indivisible in the nature of mind, which is the non-dual truth; thus, without the darkness of evil thoughts, it is the realm of equality. If one does not abandon attachment to the taste of samadhi, meditating on the inseparability of awareness that realizes it, then your view, which appears through conditions in the three times, will also consider self-awareness as equal, which is merely conceptual. A view with an object is the work of demons, like inserting a wedge and not seeing the sky, or a worm obscuring and not seeing the earth. So, what is unmistaken? Since there is no taking and complete separation from grasping, the equality of the three times is the great Vajrasattva. Thus it is said. Here, since there is no doing and being done, there is no concept of acceptance. The appearance of the causes and conditions of the three is also wisdom vajra, utterly one. Since there is no good or bad, one does not distinguish objects, the non-dual awareness is the very state of being free from momentary impermanence, self-luminous and unwavering, the view of demons is completely destroyed, and it is especially excellent. Therefore, the nature of all, the realm of the three times, does not waver. Thus it is said. All appearances are appearances of one's own mind, therefore, the knowledge without object is itself unmixed in its own place. Since there is no lineage, it is utterly one, appearing complete without being mixed. The nature of mind is the great nature of all dharmas, the spontaneously accomplished realm in the three times, unchanging, and the wisdom eye of awareness also agrees accordingly. Since other paths cannot accomplish it, without this view, behavior will be bound by illusion. Thus it is said.