English
Since the ground is pure in its own place, it recognizes external objects as not being itself. Since it is not other, it is liberated into emptiness in its own place. In what is called "is," self-nature is not established as true, and in what is called "is not," the truth is liberated in its own nature. On the mind-essence, since holding the body as self-nature is not established, not engaging in impure conduct is pure in its own place. Since there is no dharma, there is no name for samsara. Since there is no person, there is no holding or attachment to anything. On the mind-essence that appears without confusion in the way things are situated on the ground, by the key point of the inseparability of speech, sound, and emptiness, objects and grasping are pure in their own place. Because there is no speaking, the meaning of the inexpressible is understood. On the mind-essence that appears in the realm of impurity and purity, by the key point of speech being empty in its own nature, subtle words are pure in their own place. Since emptiness does not establish any characteristic anywhere, and since everything is liberated, it transcends antidotes. Since everything arises from the mind, on the mind-essence that appears as the cause, the mind's reversed desires are pure in their own place. Holding one thing empties movement, and killing two makes dharma the only hope. On the mind-essence of awareness that has not experienced illusion, which is pure from the beginning, the life that holds samsara as its own nature, and the life that holds nirvana as its own nature, cutting off the unborn nature of dharma are pure in their own place. Since non-things are self-pure, virtue and vice naturally cease, and samsara and nirvana are reversed. On the mind-essence that appears as a condition for impure karma and as a condition for pure self-liberation, competing with others and the mind's poisonous covetousness are pure in their own place. Since there is no abandonment, there is no falling into any extreme. Since it is completely pure, it naturally turns away from self-grasping. That itself is on the mind-essence that appears as the fruit of all dharmas, the harmful thoughts that actually cause harm based on the body are pure in their own place. Since there is no cessation, whatever play arises, and since there is no birth, there is no turning back. Since everything is liberated, there is no dependence on any antidote. Therefore, the accumulation of non-virtuous and sinful deeds is called complete. On the mind-essence that appears as the sound of abiding, sounding, and speaking, since there is sound to external objects, the ear sense grasps and conceptualizes objects. Since there is sound to the inner mind, the grasped and grasping of the mind are pure in their own place. Although it is sound, the mind is satisfied. Since it is sound, conditions are liberated into the nature of dharma. Since it is emptiness, there is no real
Chinese
未形成部分和特征，不可分割，超越了识别和计算。在显现为颜色和形状各异之物的色之自性心上，执着的部分在自身清净，因此，显现不会变成怀疑和臆测，空性了知无自性，不可分割故不堕入二取之边。在显现为聚集和执持作用各异，必定聚集的香之自性心上，不净和清净的智慧部分在自身清净，因此，执持了知境为法性，空性不会变成有类之物，不可分割故从执着于不显现为我中解脱。在显现为具有贪执、断除和体验之自性的味之自性心上，体验我和境二者的智慧部分在自身清净，因此，了知显现了自身的哪个面目，空性清净了执着于自续，不可分割故超越了众多和戏论。在显现为粗大且具有忆念的触之自性心上，断除和执持，体验的触知部分在自身清净，因此，体验断除了勤作的戏论，空性仅是体验，不可分割故从执着于触中自然解脱。在显现为苦乐种种的，显现为各异分别之法的自性心上，法总和自执在自身清净，因此，了知并非来去，空性是所有时间，不可分割故是恒常存在的智慧。在显现为人我与法我的自性心上，对众多境和非境执着的意念在自身清净，因此，安住于自身解脱，空性甚至不会思索自性空，不可分割故超越了对形状和颜色的思索。在显现为法与人无我的自性心上，显现部分与了知部分分离，自身清净，因此，动摇与了知并非各异，空性是其自身解脱，不可分割故不会思索任何边。在显现为具有有漏之蕴，以及具有烦恼之有漏的自性心上，产生身体的元素在自身清净，因此，安乐从痛苦中解脱，空性不住于执着自续，不可分割故苦乐等味。事物自身清净的
English
Not formed into parts and characteristics, indivisible, transcending recognition and calculation. On the nature of mind that appears as form, appearing as different colors and shapes, the parts that hold onto attachment are pure in themselves, therefore, appearance does not turn into doubt and speculation, emptiness knows no self-nature, and being indivisible, it does not fall into the trap of dualistic grasping. On the nature of mind that appears as the scent that gathers and holds different functions, and is sure to gather, the impure and pure parts of wisdom are pure in themselves, therefore, grasping knows the realm as the nature of Dharma, emptiness does not turn into classified objects, and being indivisible, it is liberated from grasping onto the unmanifest as self. On the nature of mind that appears as the taste that has the nature of attachment, cutting, and experiencing, the wisdom part that experiences both self and object is pure in itself, therefore, knowing reveals which face of itself, emptiness purifies grasping onto one's own continuum, and being indivisible, it transcends multiplicity and elaboration. On the nature of mind that appears as coarse touch with memory, the touch part that cuts and holds, and experiences, is pure in itself, therefore, experiencing cuts off the elaboration of effort, emptiness is only experiencing, and being indivisible, it is naturally liberated from grasping onto touch. On the nature of mind that appears as various kinds of happiness and suffering, appearing as different phenomena of discrimination, the general Dharma and self-grasping are pure in themselves, therefore, knowing is neither going nor coming, emptiness is all times, and being indivisible, it is the ever-present wisdom. On the nature of mind that appears as the self of person and Dharma, the minds that cling to many objects and non-objects are pure in themselves, therefore, abiding is liberated in itself, emptiness does not even think about self-nature emptiness, and being indivisible, it transcends thinking about shapes and colors. On the nature of mind that appears as the selflessness of Dharma and person, the appearing part is separated from the knowing part, and is pure in itself, therefore, movement and knowing are not different, emptiness is its own liberation, and being indivisible, it does not think about any extreme. On the nature of mind that appears as having contaminated aggregates and contaminated afflictions, the elements that create the body are pure in themselves, therefore, happiness is liberated from suffering, emptiness does not dwell on grasping onto one's own continuum, and being indivisible, happiness and suffering are of equal taste. Things are pure in themselves
Chinese
在显现为无漏的心性上，被能取和所取驾驭的错乱因缘的垢染，在自身清净，因无实有而超越众多有境，因空性而不执着任何错乱之因，因无分别而众多错乱因缘在自身解脱。在显现为不缘于分别念和非分别念的心性上，根识眼所取的能取之分在自身清净，一即圆满而无众多戏论，通彻透明而无有遮蔽。在显现为假立和言说的意识集合的心性上，体验执着于自身心识的边执，断除近乎执着的感受在自身清净，流动自身清净而能取和所取止息，空性周遍而不安住于境和识。在伴随任何入处而显现为意的心性上，从根门而出，骑乘气息内外运行之马，各个断除根识差别的对境之分在自身清净，因空性而众多因和自性不成立，因清净而从垢染和束缚中解脱，因明觉而了知之分不停止，具有精华而本体上无有明暗。因此说解脱是自生而非他生。在显现为由形状、颜色、微尘和极微组成的色法的心性上，外面的地、水、火、风的元素聚合，内在成熟为肉、血、暖和气息，这些在自身清净，元素脱离自身要害，本觉母子相遇，从粗大蕴的束缚中解脱。在显现为行相、境识二者入处的心性上，因无明和缘而产生的各不相同的烦恼在自身清净，因明觉而不依赖于其他显现，因是自性而无有他者的概念，因消逝而阻断了后世的生机。在显现为伴随体验和触觉的感受的心性上，显现和觉知的体验在自身清净，因是体验而是突发的，因是强制而是同时产生的。因此，一切法都汇集于自心，在显现为觉知、忆念和思虑的心性上，所取之境和能取之心之分在自身清净，因自性清净而超越垢染，因缘和清净而不退转于三界。
English
In the nature of mind that appears as uncontaminated, the defilements of mistaken conditions ridden by the apprehended and the apprehender are purified in their own place. Because of non-existence, it transcends many objects. Because of emptiness, it does not conceive of any cause of delusion. Because of non-duality, many causes of delusion are liberated in their own place. In the nature of mind that appears to be focused on what is not conceptualization and non-conceptualization, the parts of the apprehension of the objects of the eye consciousness are purified in their own place. Because one is complete, there is no elaboration of many. Because it is completely transparent, there is no obscuration. In the nature of mind that appears as the collection of thoughts of imputation and expression, the feelings that cut off the extremes of clinging to one's own mind are purified in their own place. The movement is self-purifying, so the apprehended and the apprehender cease. Because emptiness is all-pervasive, it does not abide in objects and consciousness. In the nature of mind that appears as mind with any entry, the parts that emerge from the gates of the senses and ride the horse of breath moving in and out, cutting off the objects of the distinct senses, are purified in their own place. Because of emptiness, many causes and characteristics are not established. Because of purification, it is liberated from defilements and bonds. Because of awareness, the part of knowing does not cease. Because it has essence, there is no clarity or obscurity in its essence. Therefore, it is said that liberation is self-arisen and not from others. In the nature of mind that appears as form composed of shapes, colors, particles, and atoms, the elements of earth, water, fire, and wind outside gather, and inside they ripen into flesh, blood, heat, and breath. These are purified in their own place. Because the elements are separated from their own essential point, primordial wisdom meets mother, and it is liberated from the bonds of the gross aggregates. In the nature of mind that appears as the two entries of aspect, object, and consciousness, the various afflictions that arise from the cause of ignorance and conditions are purified in their own place. Because of awareness, it does not depend on other clarifiers. Because it is self, there is no concept of other. Because it vanishes, the opportunity for future birth is cut off. In the nature of mind that appears as feeling accompanied by experience and touch, the experiences of appearance and knowledge are purified in their own place. Because it is experience, it is sudden. Because it is forced, it arises all at once. Therefore, since all phenomena gather in one's own mind, in the nature of mind that appears as knowledge, memory, and thought, the parts of the object of apprehension and the mind of the apprehender are purified in their own place. Because the cause is self-purified, it transcends defilements. Because of conditions and purification, it does not regress in the three realms.