English
Free from extremes, neither separate nor unseparated, Although appearances such as birth arise as illusions, At the very moment of appearance, birth and so on have no inherent nature, Like water in a mirage and the moon's reflection in a pond. This impure appearance of the six realms of beings, Appearing as if existent, is the form of habitual delusion. Like the appearance of falling hairs to one with blurred vision, Trying to eliminate that is like purging bile. Desiring to purify illusory appearances, eliminate the cataract of ignorance. As an antidote to that, with the wisdom of awareness, Grind the habitual tendencies of samsara into emptiness, Decisively determine the nature of emptiness as appearance, Understand the meaning of the two truths, appearance and emptiness inseparable. By abandoning the dwelling in the two extremes and training in the Middle Way, One does not abide in samsara or nirvana, but is liberated into the expanse of the sky. This is the supreme essence of the definitive meaning, It is the natural state of the Great Perfection. Appearances themselves have neither benefit nor harm, Attachment to them binds one to existence, therefore, There is no need to analyze various appearances, But cut the root of the mind that grasps. The mind has no inherent nature in appearances, It cannot be found by searching, nor seen by looking. It has no color or shape, no essence that can be identified, No inside or outside, no arising or ceasing in the three times. No direction or boundary, no basis or substance, This mind cannot be pointed out, it is beyond thought. Cessation is not found, it is not in the direction of non-arising, It does not abide in the present, but is in a state of natural equality. Do not seek mind with mind, but relax. Affirmation, negation, memory, and awareness are momentary realms of the mind, Merely appearances, without inside or outside. By making the object of search the searcher, one is confused, By searching for oneself, one will never find oneself. The meaning of primordial unbornness, the naturally inherent, The very nature of mind, without abiding or ceasing, Without a basis in the three times, is the state of emptiness. In the uninterrupted appearance of various thoughts, Without the characteristics of things, there is no permanence. Without self-arising and ceasing, there is no annihilation. Neither two nor not two, without existence, it is inexpressible, Without establishment, it is unidentifiable. Know that the nature is primordially pure, As if non-existent when examined, it is also non-existent when not examined. In the nature of non-duality, the primordial essence, Without seeing good or bad, acceptance or rejection, hope or fear, What is there to do with analysis and examination? Do not search with the mind of the three times and become angry. The mind is moved by the whip of conceptual proliferation.
Chinese
萨！ 散乱如风般摇动则无法证悟， 断除取舍、无有来去的菩提心， 普作智慧无垢之自性， 如实安住则如是得见。 于此种种宗派繁多， 思说分别众多有何用？ 究竟义中无成与不成， 无边无中乘之差别。 如虚空般清净无碍无偏颇， 于此有无以分别念迷乱故， 不可言说者如何能说？ 徒劳于无义处而疲惫。 如虚空中央清净之园林， 鲜花硕果繁多流水萦绕之景象， 若显现于心中而分别其差别， 以及顺逆之方而争论不休。 任何无垢心性清净者， 以矫饰垢染亦无法得见。 于此生起与圆满有何用？ 修习寂止禅定反成染污。 本初自性清净之心性， 离弃取舍无得失而迷失目标， 无有内外能取所取而放下执着， 无有此彼之执取而断除贪恋， 无有得与未得而舍弃希冀与疑虑。 于本初无有迁变的觉性中， 无论显现何种各样因缘之相， 显现之当下即于自身解脱， 如水与波浪般于法身中融为一体。 无论看向何处，观者之自性皆消失， 寻觅不可得，不在处所与方向， 寻觅者亦不可得，离戏论。 作者不住，为空性之境所空， 如虚空般无垢，回归原始之状态。 无有返回之处，如今将去往何方？ 穷尽一切，无有来处。 无人得见，我身处何处？ 若知晓此，则无需其他。 解脱者如我般断除迷乱， 如今不再寻问，心之根本已失。 无有目标，无有执着，无有定准，非为此物。 放任、自在、散乱融为一体。 如是证悟后，如今歌唱道： 无垢光芒显现，指引而去。 嗟！诸友，看向显现之境。 一切不生，于空性中平等。 如镜中显现种种影像， 如镜面般清澈而唯一。 于彼分别之心，向内观照。
English
Sa! Agitation, like wind, cannot be understood. The Bodhicitta, free from rejection and acceptance, without coming and going, The very nature of immaculate, all-creating wisdom, By abiding as it is, one sees it as it is. Here, what is the use of various numerous tenets, And many thoughts, expressions, and concepts? In the definitive meaning, there is neither accomplishment nor non-accomplishment. Without beginning or end, there is no distinction of vehicles. Like the sky, utterly pure, without limitation or partiality, To examine it with the mind, thinking of existence or non-existence, is delusion. How can what is inexpressible be spoken? It is merely exhausting oneself in a meaningless place. Like a clear garden in the center of the sky, Adorned with many flowers and fruits, and flowing streams, If one imagines it vividly and distinguishes its differences, And argues about favorable and unfavorable aspects, Whatever is immaculate, the very nature of mind is pure, It is never seen with the stains of fabrication and alteration. What is the use of generation and completion in it? Meditating on calming contemplation only corrupts it. In the very nature of mind, which is pure from the beginning, By being free from abandonment and cultivation, without attainment, one loses sight of the target. Without inner and outer grasping, let go of deliberate clinging. Without identifying "this," cut off attachment. Without attainment or non-attainment, abandon hope and doubt. In the awareness that is fundamentally immutable, Whatever forms of various conditions may arise, What arises is liberated in its own place. Like water and waves, it is one in the Dharmakaya. Wherever one looks, the essence of the looker is lost. Unfound by searching, it is not in place or direction. The searcher himself is also imperceptible, free from elaboration. The actor does not abide, empty of the object of action. Like the sky, immaculate, it goes to the primordial state. Without a place to return, where does it go now? Having reached the end, there is no coming back. Unseen by anyone, where am I? If one knows that, another is not needed. Those who are liberated have cut off delusion like me. Now, do not ask, the root of the mind is lost. Without aim, without grasping, without certainty, not this. Relaxed, free, distracted, all at once. Having realized this, now sing: The immaculate rays of light have dawned and gone, showing the way. Alas! Friends, look at the realm of appearances. All are unborn, equal in emptiness. Whatever various images appear in the mirror, Like the surface of the mirror, clear and one, Turn your mind inward to discern that.
Chinese
地啊，心如虚空离一切取舍。 空中纵有浮云生而复灭， 然虚空之神变无二清净如故。 自性无垢本初即是佛， 不作任运成就之法性。 境心无二本自清净中， 无有取舍无偏颇取舍。 所显皆无实所现皆是空， 一切皆平等远离诸执著。 如境无定显现种种相， 如心无执离边即是大。 当知自性即是大圆满。 如是显有轮涅诸法中， 过去之法不可得平等性， 未来之法不生亦平等性， 现在之法不住亦平等性， 三时无时离基亦平等性， 一切本来自在之体性。 显有轮涅乃是心之影， 心之自性法界如虚空。 虚空之自性三时无迁变， 不变之自性本来即涅槃。 基即菩提普贤王如来。 显空无别本初之状态， 不执一与多离一切戏论， 无偏无党一切皆平等。 显等同于空等同于真假等， 有等同于无等同于超胜边。 一界本来清净之体性。 心识所测一切体性空， 名言乃是忽然而立自相之假名。 真假无二境心无关联， 不互相沾不取亦不执。 如镜中之像所显现者， 乃是境之相于诸根识中现， 执彼即是贪嗔轮回之迷乱。 若能仔细审视心亦未曾动， 境之相亦未曾显现于心。 以其无体故二者皆不成立。 诸境皆是无自性唯一体， 诸心皆是无执取唯一体， 显心无二本初清净唯一体， 无需分析基即解脱唯一体， 轮涅无二心性之中唯一体， 诸河流入大海之中唯一体， 一切味平等俱生唯一体， 四界之迁变虚空之中唯一体， 心之取舍空
English
Ground, and mind are like space, free from all acceptance and rejection. Although clouds arise and dissolve in the sky, the magical display of the sky remains immaculate and non-dual. Likewise, the nature is stainless, the primordial Buddha, the dharma nature of uncreated, spontaneous perfection. In the primordial purity of non-duality of object and mind, there is no acceptance or rejection, no partiality, no affirmation or negation. Whatever appears is unreal, whatever arises is emptiness itself. Everything is equality, free from all grasping and fixation. Like the uncertainty of objects, with various appearances, the mind is without fixation, the great freedom from extremes. Understand that the nature is the Great Perfection. Thus, in all phenomena of existence and samsara, the dharmas, the past dharmas are unobservable, the nature of equality. The future dharmas are unborn, the nature of equality. The present dharmas are non-abiding, the nature of equality. The three times are timeless, the nature of equality, free from a basis. Everything is the state of primordial perfection. Existence and samsara are reflections of the mind, the nature of mind is the great expanse of dharmadhatu. The nature of space is unchanging in the three times. The unchanging nature is primordially in nirvana. The ground is the enlightenment of Samantabhadra. Appearance and emptiness are indivisible, the primordial state. Unobservable as one or many, free from elaboration. Without partiality or bias, everything is equality. Appearance is equal, emptiness is equal, truth is equal, falsehood is equal. Existence is equal, non-existence is equal, transcendence of extremes is equal. The single sphere is the state of primordial purity. All that is conceived by the mind is empty in essence. Names are temporary, self-characterizing fabrications. Truth and falsehood are non-dual, object and mind are unrelated. One does not taint the other, there is no grasping or fixation. Just as appearances are like reflections in a mirror, the aspects of objects arise in the consciousness of the senses. Grasping at that very thing causes delusion into attachment, aversion, and existence. If scrutinized closely, the mind has not moved, nor have the aspects of objects arisen in the mind. Since there is no essence, duality is not established. All objects are one in being without self-nature. All minds are one in being without identification. Appearance and mind are non-dual, primordially pure as one. No analysis is needed, the ground is liberated as one. Samsara and nirvana are non-dual, one in the state of mind. Various rivers are one in the state of the ocean. Everything is of equal taste, co-emergent as one. The transformations of the four elements are one in the state of space. The acceptance and rejection of the mind is empty.
Chinese
于虚空中为一。 凡所显现，自解脱，无二清净为一。 波浪的嬉戏，于河流中为一。 如是了悟，乃智者。 无有种种可执著的诸法， 乃自性无二之影像。 于无有善恶取舍之嬉戏中， 莫以心识二取，安住于任何舒适之处。 于无所依之境，显现无定之觉受。 无执之觉性，乃广大之自性。 乃自性圆满之大圆满之安住方式。 如是，诸法皆为平等之自性。 于离念之状态中，无执地修习， 以无偏之觉性，松缓地系缚， 令疲惫之心，稍作休息！ 大圆满，心性休息中， 了悟基之智慧，不落两边之第十章。 如是，见诸法平等之义后， 珍爱如实安住于本然状态。 此乃以根基次第而宣说， 根基亦以了悟本然状态而解脱。 见修行与所修无二之义后， 显有基解脱，心性无所作为。 无偏之觉性如河流般流淌。 座间无有分别，无有此是彼之执著。 一切自解脱，普贤王如来之刹土。 无有记号与衡量，自生之基界广大。 如实安住于本然状态，原始清净故， 无有歧途与歧途之处，勤奋练习亦无增益。 于无有获得与未获得中，已作决断故， 不希求果，当下即圆满正觉。 如是之瑜伽士，乃无边虚空。 中等与下等者，需勤奋串习， 乃至我执未融入法界前， 彼时当以种种方便而修习。 尤其恶劣之分别念，将引至轮回。 为解脱彼，当依于禅定之方便。 外则智慧无边，空性广大显现。 寂止能压制烦恼之首， 胜观能刨出烦恼之根。 是故，上等者令恶念融入法身。 若无有善恶，则无需修习对治。 中等者以明空双运修习， 令善恶分别念融入法界后， 双运之觉性如虚空般显现。 下等者最初寻觅寂止， 于所缘境易得稳固。 其后，修习胜观个别分析， 外则