English
Sa. The thought of non-thought is, in reality, the non-separation of the force of expression in meaning. Moreover, the very nature of suchness is without cause and condition, and without obstruction anywhere, because it is spontaneously accomplished. It does not depend on anything, because it is free from reliance. It has no place, because it has no basis. It has no support, so it is not obstructed anywhere; it is not annihilation. It is not permanent, because its nature is not fixed, so it is impermanent. It is separate from the categories of phenomena, so it is not an aggregate. It has no root of origination, so it does not arise from a cause. It is without companions and naturally empty, so it has no condition. Because cause and condition are not established, it is not produced from the two. Because its essence is incomprehensible and separate from duality, it is not produced from another. It is not even this other phenomenon itself. For it, there is no otherness in essence. Because the lineage between Buddhas and sentient beings is unbroken, there is no lineage. Because it has never been of one lineage from the beginning, there is no cause. Although its essence appears as anything, it does not change because there is no appearance. Because it is liberated from extremes, it is invisible. Because there is no entity, there is no essence, which shows liberation from seventeen terms. Moreover, it says in that very text: "It does not depend on anything, the mind has no place, there is no support, it is not annihilation, it is not permanent, it is not an aggregate, it does not arise from a cause, it is not produced by a condition, it is not from that, it is not from another, it is not that itself, it is not other, there is no lineage, there is no continuum, it does not change, it is invisible, there is no essence, it is seen as it is." Thus it appears. In one aspect, the very nature of suchness shows liberation from fifty terms, that is, it is free from all examination, free from extremes, existence and non-existence, permanence and annihilation, there is no impermanence in the middle, no object, no imputation, no denial, no acceptance of good and bad, no rejection, the cause is the path of the original fruit, beyond the fruit, untouched by the original end, pure from the beginning, complete from the beginning, twenty. Because it is already done, there is no "to be done." Because there is no effort to be made, there is no "to be done." Because it is the great self of accomplishment, there is no "-ness." Because it is originally accomplished, there is no "immediately." Because it is the self of another, it does not depend on anything, so it does not arise. Because it cannot be suppressed in that very nature, there is no "-er." Because it is the maker, there is no "-er." Because there is no non-maker, there is no "done." Because it is unattached, it is free from terms. Because there is no self, it acts.
Chinese
远离世俗的法与人。 因为未被改造的本基如是。 未被玷污，回归原始的大乐。 因为那就是实相。 确定无疑，不可欺骗，不可改变。 因为没有错误，是确定的。 如实，没有改造和玷污。 因为没有阻碍，一切显现。 因为没有生起，本体不在此处。 因为不随三时改变， 所以不灭。 因为不灭。 因为从有无中解脱，所以不失。 因为没有出现，所以不显现。 因为不在刹那的相续中，所以不去。 因为本来就没有暂时存在。 因为遍及一切，那就是实相。 因为没有名称，远离言说。 因为没有相和形。 没有，因为没有形状和颜色。 没有，因为断绝了世俗之道的缘故。 没有争辩，因为没有可以观察和了解的。 没有，因为所取的本体在任何地方显现却不成立。 没有二元，因为没有能指和所指。 没有比喻，因为没有与此相似的比喻。 没有，因为没有可以衡量的。 没有，因为没有可以思考的。 没有，因为超越了思辨，通过修行而获得解脱。 没有，因为没有可以度量的。 没有，因为在思想和意识中。 没有，因为不可思议，思想家们远离了边际和特征。 因为是万物生起的实相之母。 安住，从一切到一切都处于大平等的状态。 后来的时间，持续不断。 空有无。 其自性是自生智慧，没有阻碍，没有因缘而显现，所以要努力向其他方向发展。 那哦！ 如是说。 另一方面，从那本身来说，从一切到时间的状态。 在一切中，种姓的名称是圆满的。 没有母亲。 没有世俗之词。 没有争辩。 没有自性。 没有给予处所。 没有。 没有进入和使之进入的知识。 没有。 因为佛不在别处。 没有。 因为没有预言的佛。 没有。 因为没有其他确定的意义。 没有。 一切时，一切处，菩提的境界是原始法身。 是自性。 因为是心之果。 是自性。 那没有错误，没有改造。 是唯一的自性。 又因为是确定的。 是清净的自性。 因为是确定和清净的自性。 是至上的自性，不是其他的实相自明。 是自性。 没有生起，远离因缘。 是自性。 没有阻碍，显现为所见。 是无自性。 那没有被改造。 四
English
The dharma and the individual who are separated from the world. Because the uncorrected base is as it is. Unstained, returning to the original great bliss. Because that is the reality itself. Certainly not deceptive, not changing. Because there is no mistake, it is certain. As it is, without modification or defilement. Because there is no obstruction, everything arises. Because there is no arising, the essence is not here. Because it does not change with the three times, So it does not perish. Because it does not perish. Because it is liberated from existence and non-existence, it is not lost. Because it does not appear, it is not manifest. Because it is not in the continuum of moments, it does not go. Because it has never been temporarily established from the beginning. Because it pervades everything, that is the reality itself. Because it has no name, it is separated from words. Because there is no sign and form. None, because there is no shape and color. None, because the path of worldly words is cut off. No dispute, because there is nothing to observe and understand. None, because the essence of what is taken appears everywhere but is not established. No duality, because there is no signifier and signified. No metaphor, because there is no metaphor similar to this. None, because there is nothing to measure. None, because there is nothing to think about. None, because it transcends speculation and is liberated through practice. None, because there is nothing to measure. None, because in thought and consciousness. None, because the inconceivable, thinkers are far from boundaries and characteristics. Because it is the mother of the reality of the arising of all things. Abiding, from everything to everything is in a state of great equality. The later time, continuous. Empty existence and non-existence. Its nature is self-generated wisdom, without obstruction, appearing without cause and condition, so we must strive to develop in other directions. Nao! It is said. On the other hand, from that itself, from everything to the state of time. In everything, the name of the lineage is complete. No mother. No worldly words. No dispute. No self-nature. No giving of a place. None. No knowledge of entering and causing to enter. None. Because the Buddha is not elsewhere. None. Because there is no Buddha of prophecy. None. Because there is no other definite meaning. None. All times, everywhere, the state of Bodhi is the original Dharmakaya. Is the self-nature. Because it is the fruit of the heart. Is the self-nature. That is without error, without modification. Is the only self-nature. Again, because it is certain. Is the pure self-nature. Because it is the certain and pure self-nature. Is the supreme self-nature, not the other reality self-illuminating. Is the self-nature. No arising, separated from causes and conditions. Is the self-nature. No obstruction, appearing as seen. Is the non-self-nature. That has not been modified. Four
Chinese
那即是。无谬正直者，是也。于法无有偏颇者，是也。法无边际者，是之界。思，思惟者之识，所不能及，不可思议，若不思则及之。是也。又于生起无有重复，达于清净之边际，是也。如是解脱八种意义之词，亦示现具有十四种相。又于彼中，无有相与自性，如是体性，无论如何，自性不可分故。非也。非自证智所成故。无缘也。已串习也。已决定观察也。不离一切意义之彼性。于何所观察也。无论如何观察，亦复显现也。非不谬误，无有间断。决定也。以一切皆是之故。生也。以一切皆不舍弃故。一切皆聚集也。以一切圆满聚集故。周遍也。以一切皆生故。生也。以任何事物皆不相合故。清净也。以无有任何相故。亦不成立也。周遍已作，无有。非圆满生起，无有周遍。无有高低，佛与有情无别。无有卑贱。以无有高低故。无有微小。以无有善恶大小故，普贤之境。无有恶劣。广大，无有依赖。无有疑惑。非从因而生，是故是精华。无有果。于男之种类中宣说。无有女。四种类别无论如何显现。无有传承。离形色与颜色。无有。无有业与异熟。无有对境。以外内无有内外自证智而明故。无有。生，现今。无有。无有变异，离对治。无有。无有黑暗光明，智慧之日舒展。无有。无有先后，解脱三时相续。无有。无有边际与中心，解脱八、四与二。无有。于自他显现之心性中。无有。无有勤作，果已成就故。无有。无有取舍，以无有善恶故。无有。自然不造作，自性成立故。无有。一切光明无论如何皆不遮蔽。无有。不欺诳，颠倒菩提故。无有。不散乱，无有。生起。非非生起故。是生也。楞伽之主。询问何为相与自性。菩提心之精华超越显现与不显现。
English
That is it. The unerringly upright one, is it. The one without partiality towards the Dharma, is it. The Dharma without end, is the realm of it. Thought, the mind of the thinker, is not encompassed by it, it is inconceivable; if not thought, then it encompasses it. Is it. Furthermore, there is no repetition in arising, reaching the limit of purity, is it. Thus, it is shown to be liberated from the eight terms of meaning, and also to possess fourteen characteristics. Moreover, in that very thing, there is no characteristic or nature, such is the essence, in any way, because the self is indivisible. It is not. Because it is established as non-self-awareness. It is without object. It has been habituated. It has been definitively examined. It does not deviate from the very meaning of all things. In what is it examined? However it is examined, it also appears. It is not mistaken, there is no interruption. It is certain. Because it is all of everything. It arises. Because everything is not abandoned. Everything is gathered. Because everything is fully gathered. It is pervasive. Because everything arises. It arises. Because no things are together. It is pure. Because there is no characteristic. It is also not established. Pervasive, made, there is not. Not fully arisen, there is no pervasiveness. There is no high or low, Buddha and sentient beings are indistinguishable. There is no baseness. Because there is no high or low. There is no smallness. Because there is no good or bad, big or small, the realm of Samantabhadra. There is no wickedness. Vast, without dependence. Without doubt. It does not arise from cause, therefore it is essence. There is no result. It is taught in the male gender. There is no female. The four categories appear in any way. There is no lineage. Separate from form and color. There is not. There is no karma or maturation. There is no object. Because outer and inner are clear as self-awareness without outer or inner. There is not. Birth, now. There is not. There is no change, separate from antidote. There is not. There is no darkness or light, the sun of wisdom is spread out. There is not. There is no before or after, the three times are liberated from continuity. There is not. There is no beginning or middle, eight, four, and two are liberated. There is not. In the nature of mind that appears as self and other. There is not. There is no effort, because the result is already achieved. There is not. There is no acceptance or rejection, because there is no good or bad. There is not. Naturally unmade, nature establishes the reason. There is not. All the clear light is in no way obscured. There is not. Not deceptive, because of inverted enlightenment. There is not. Not scattered, there is not. Arising. Because it is non-arising. It is birth. The lord of Lanka. Asks what is characteristic and nature. The essence of bodhichitta transcends appearance and non-appearance.