English
Heavy as if loaded with stones, heavy as if wearing a mountain on top. Food is abandoned like an enemy, sleep is as light as a bird. One's own body dwells as the source of suffering. The suffering of death is: at the time when the disease of death strikes, performing rituals is more painful than destroying everything, taking medicine is more painful than administering poison. Even if the patient is cared for, at the time of saying "I am suffering," placing one's head in the lap of the glorious Vajrapani, even if Jivaka the youth examines, it is of no benefit, one must go to a different place. No matter how much one is miserly and accumulates wealth, not even a mouthful of food or a single needle can be taken away. Even if one tries to maintain relationships with relatives, there is not a single friend. No matter how many walls are built, they will collapse, and there is no place to stay. One wanders alone with karma, which is a frightening and hair-raising thing! Even if it ends like this, it would be good, but one is born again, and revolves as before, until one does not attain Buddhahood, like a self-turning rope, or the rope of a water bucket. Birth, aging, sickness, and death are like a self-turning rope. Thus it is said. The six individual sufferings are: the heat and cold of hell, the hunger and thirst of pretas, the stupidity or servitude of animals, the changes of humans, the fall of gods, and the struggles of asuras. If explained in detail, one should understand the differences in places, lengths of life, types, and differences in suffering, and so on. Introducing the mind of enlightenment: The nature of the mind of enlightenment is not understood by inferior minds, but should be understood through three reasons. The essence is clear reasoning, the nature is that awareness appears as anything, self-nature appearance and emptiness are not different. The nature of what is to be proven is that delusion is understood as the mind of enlightenment. Thus it is said. The so-called mind of enlightenment is to be determined by three reasons, the essence is the symbol of the reason of no-birth, determining that all phenomena are without birth, that is, mind looking at mind, not formed into colors such as red and white, not formed into shapes such as square, oblong, round, etc. Also, upon examining the place of origin, the place of dwelling, and the place of going, it cannot be found, this is called no-birth, that is, the nature of mind is free from all grasping.
Chinese
以无灭之理为例，确立一切法无灭的道理是：如果心性没有被确定，那么，显现的各种各样的现象是什么呢？是心性自己不灭地显现，在轮回的法身和痛苦中也是心自己显现。在完全清净的涅槃的法身和智慧中也是心性自己显现。在中道的法，见、修、行中也是心性自己显现。在自己的相续中产生的五毒、三毒被认识也是自己显现，这叫做证悟无灭，在所显现的范围内，心性不灭地显现就是它。以自性二取不二的理为例，确立一切法显空无别的道理是：与自性分别相离的无因，和各种各样自己显现的无灭，这两个是一体还是他体呢？如果观察，不是他体，心性与分别相离，那就是自显。在自己欺骗的时候，与分别相离，虽然在语言上互相依赖地说，但在意义上理解为一体。总而言之，各种各样的显现是心自己显现，在显现欺骗的时候，是与分别相离的。这样通过思考做出决断，观察痛苦或者念头，就解脱为菩提心生灭不二的法身。或者，菩提心的自性中，本然安住的是法身。先后相随是迷惑的道路，不追随它的是菩提心。并且，轮回的痛苦从哪里产生呢？不是从天空降下，不是从地上生长，不是从东西南北产生，不是由他人带来，而是因为自己的心不知道如何安住，所以显现为痛苦。那么，在修持的时候，身体放松，语言放松，这个心不追随三时的念头，不追溯过去，不迎接未来，现在不追随五境，而是让觉性放松，对觉性没有舍弃和欢喜，没有去来地安住，觉性就变得清晰而没有念头。从清晰而没有执着的觉性中，会生起一种清明澄澈的状态，那也被称为三世诸佛的密意。基是事物的本性。
English
Exemplified by the logic of non-cessation, the establishment of the principle that all dharmas are without cessation is: If the nature of mind is not ascertained, then, what are the various phenomena that appear? It is the mind itself that appears without ceasing. In the dharmakaya and suffering of samsara, it is also the mind itself that appears. In the completely purified dharmakaya and wisdom of nirvana, it is also the mind itself that appears. In the dharma of the middle way, view, meditation, and conduct, it is also the mind itself that appears. The arising of the five poisons and three poisons in one's own continuum is also self-appearance. This is called realization of non-cessation, which is the non-ceasing appearance of the mind itself within the scope of what appears. Exemplified by the logic of the non-duality of self, the establishment of the principle that all dharmas are inseparable from appearance and emptiness is: The causelessness that is free from grasping at inherent existence, and the non-cessation of various self-appearances, are these two one or different? If examined, they are not different. The nature of mind is free from grasping, and that is self-appearance. At the time of self-deception, it is free from grasping. Although expressed in mutually dependent words, in meaning, it is understood as one. In short, the various appearances are the self-appearance of the mind. At the time of deceptive appearance, it is free from grasping. Having made a decisive conclusion through such contemplation, by looking at whatever suffering or thought arises, it is liberated into the dharmakaya of the non-duality of arising and ceasing of bodhicitta. Or, in the nature of bodhicitta, the dharmakaya abides primordially. Following after is the path of delusion. Bodhicitta does not follow after that. Furthermore, where does the suffering of samsara arise from? It does not descend from the sky, it does not grow from the earth, it does not arise from east, south, west, or north, it is not brought by others, but because one's own mind does not know how to abide, it appears as suffering. Then, at the time of practice, relax the body, relax the speech, and this mind does not follow after the thoughts of the three times. Do not trace back to the past, do not anticipate the future, and now do not follow after the five objects. Instead, let awareness relax. In awareness, there is no abandonment or joy, and it abides without going or coming. Awareness becomes clear and without thought. From the clear and ungrasping awareness, a clear and limpid state arises from within, and that is also called the intention of the Buddhas of the three times. The ground is the nature of things.