Chinese
如果我不了解其他，从何处升起又在何处落下？如同外在一样，内在也是如此。如是说。原本清净如虚空的自性，观看又观看，所见将会止息。如是之境，届时将会止息。如是。那也是超越一切分别思虑。圣者《宝源经》中说：何法无生亦无灭，无死无迁不变喜，人中狮子已宣说，百千有情皆安立。任何于任何无自性，非他亦无人能得，非于内亦非于外，无得彼等怙主立。善逝宣说寂静行，然亦无有行可得，彼等宣说解脱于行，解脱之后度脱众有情。示现诸法皆无我，从有情执世间解脱，自身从行解脱且度脱行，彼虽已至彼岸然无超越。大仙已至有之彼岸，然亦无有彼岸可得，彼岸非有亦无返回，亦说语已往彼岸。谁语彼亦无，所语彼语亦非有，于谁语彼亦不可得，谁知彼亦非有。由颠倒分别贪著力，于此此等诸有情皆遍行。何士了知寂静法，彼见自生如来，亦善知诸殊胜寂静法。如是说。无基续中说：无基之自性心，非男非女亦非二根，无相非是种姓族，非色非形亦非处所，亦非任何物。如是说。开示不整饰之心：如是之境，三时无有增减，虽显现各异，然无自性，能于六境显现。过去之心，止息不可见，未生于方所，现在不住，于自性平等之状态中，莫以心寻心，令其缓和。即过去已灭，未来未生，现在之
English
If I do not understand the other, from where does it arise and where does it set? Just as the external is, so is the internal. Thus it is said. Originally pure, like the nature of the sky, looking and looking, what is seen will cease. Such a state will cease in time. Thus it is. That is also beyond all conceptual elaborations. In the Sutra of the Noble Source of Jewels, it is said: What dharma has no birth and no cessation, no death, no transmigration, and does not change into joy, the Lion among men has declared, and hundreds of thousands of sentient beings are established in it. Whatever in whatever has no self-nature, is not other, and cannot be found by anyone, not within nor without, the protector has established them in that which cannot be found. The Sugata speaks of the peaceful going, but no going is found, they are said to be liberated from going, and after liberation, they liberate many sentient beings. He shows that all dharmas are without self, and the world is liberated from the clinging of sentient beings. Having liberated himself from going and liberating going, though he has gone to the other shore, there is no crossing. The great sage has gone to the other shore of existence, but no other shore is found. The other shore is not there, nor is there a return, and it is also said in words that he has gone to the other shore. He who speaks is also not there, and the word he speaks is also not there. He to whom he speaks is also not found, and he who knows is also not there. By the power of attachment through distorted discrimination, all these beings wander about here. Whoever understands the peaceful dharma, sees the self-born Tathagata, and also knows well all the supreme peaceful dharmas. Thus it is said. In the Rootless Essence, it is said: The nature of mind without a basis, is neither male nor female, nor hermaphrodite, without characteristics, not a lineage, not a color, not a shape, not a place, nor anything at all. Thus it is said. The teaching of the uncorrected mind: Such a state, without increase or decrease in the three times, though appearing differently, is without self-nature, able to appear in the six objects. The past mind, ceased and invisible, unarisen in any direction, does not abide in the present, in a state of equality of self-nature. Do not seek mind with mind, let it be relaxed. That is, the past has ceased, the future has not arisen, the present
Chinese
心识没有生、住、灭三种状态，甚至连刹那也不成立。由于观者和所观不成，所以安住于自性。如《普作续》云：心不能观心，如视不见，安住于本然。如是宣说心识刹那生灭，实则从显现游舞中，断除有无、忆念觉知，刹那皆是意之境。仅是显现，内外皆无。以所寻之义，反成寻者。自寻自者，终不可得。如是，无论生起何种心之分别，皆不可寻得，因寻者即是彼。自寻自者不可得，因其无二元性。若确定观察，则自亦不存在，因对任何目标之执着皆已寂灭。如《普作续》云：安住于本性，无动任运成。安住于自性，无人可改变。安住于未作之本然，是无为之最胜事业。又云：以一观二，修持则错谬。本体唯一，二者不可得。如是宣说本初清净、无生无灭之义，即是彼义：本初无生，自性本然之义。不住不灭之心性，三时无根，故为空性之体性。种种显现不灭之显现中，无事物之相，故无常。自生自灭，故无断。无二与非二，故不可说。无此之成立，故不可执。当知自性本初清净。彼心性自性清净，无基无根，故名为空性。显现方式不灭，故名为显现。然细察之，无事物与相，故离常边。仅是觉性不灭，故离断边。无彼二者及非二之第三蕴，故无所谓此，不可执取。因此，唯可说自性清净，不可言说，乃是无边之智慧。萨ra哈云：无边无垢之智慧，远离诸作，非积聚之业。如是。此时，因无变异，故为常。颠倒之想
English
The mind has no three states of arising, abiding, and ceasing. It does not even exist for a moment. Because the observer and the observed are not established, it is left in its natural state. As the *All-Creating King* says: Because the mind cannot look at the mind, like seeing without seeing, leave it in its natural state. Thus, the momentary nature of the mind is shown. From the very play of appearances, the objects of the mind are momentary awareness, recollection, and discernment. From the mere appearance, there is neither outside nor inside. The meaning of what is sought causes the seeker to arise. If one seeks oneself, one will never find it. In this way, no matter what kind of thought arises in the mind, it cannot be found, because the seeker is the very thing being sought. One cannot find oneself by seeking oneself, because of non-duality. If one examines carefully, even the self does not exist, because the attachment to any object is completely pacified. As the *All-Creating King* says: Abiding in its own state, it is unmoving and spontaneously accomplished. Abiding in its own nature, it cannot be altered by anyone. Abiding in the unaltered, natural state is taught as the supreme action of non-action. And: To see one as two is a mistake in meditation. One cannot attain the essence, which is one, by means of two. Thus, the meaning of being primordially pure and without arising or ceasing is shown. That is the meaning: the meaning of being primordially unborn and naturally inherent. The very nature of mind, which does not abide or cease, is empty because it has no basis or root in the three times. In the uninterrupted appearance of various appearances, there is no object or characteristic, so there is no permanence. Because it arises and ceases on its own, there is no annihilation. Because there is neither two nor non-two, it is inexpressible. Because there is no establishment of "this," it is ungraspable. One should know that its own nature is primordially pure. That very nature of mind is pure by its own nature, and because it has no basis or root, it is called emptiness. Because the way it appears is uninterrupted, it is called appearance. But even if one examines it, there is no object or characteristic, so it is free from the extreme of permanence. Because mere awareness is uninterrupted, it is free from the extreme of annihilation. Because there is no third aggregate that is neither those two nor both, there is no "this," so it is ungraspable. Therefore, it is only said to be pure by its own nature, and it is inexpressible, which is the wisdom that is not tainted by extremes. Saraha says: Wisdom that is untainted by extremes and without defilement is free from all actions and is not accumulated karma. Thus. At that time, because there is no change, it is permanent. Perverted thoughts
Chinese
以及断绝网络，以及区分佛等部分。在《意合经》中说：唉玛吙，稀有奇妙之法！圆满佛陀的一切秘密！如果确定是常，那便是常。大常本身没有对治。唉玛吙，稀有奇妙之法！圆满佛陀的一切秘密！如果确定是断，那便是断。菩提本身断绝了轮回。唉玛吙，稀有奇妙之法！圆满佛陀的一切秘密！无论从何处广大无边，也无法找到圆满佛陀。唉玛吙，稀有奇妙之法！圆满佛陀的一切秘密！心性本身就是圆满佛陀，除此之外别无他有。唉玛吙，稀有奇妙之法！圆满佛陀的一切秘密！三有本来就是精华，不谬不造作，任运成就。唉玛吙，稀有奇妙之法！圆满佛陀的一切秘密！自性任运成就的法界，不需寻找便圆满成佛。唉玛吙，稀有奇妙之法！圆满佛陀的一切秘密！一切时处本性善良，一切皆为原始广大，极为著名。唉玛吙，稀有奇妙之法！圆满佛陀的一切秘密！从精华菩提本身，没有不证悟的任何事物。唉玛吙，稀有奇妙之法！圆满佛陀的一切秘密！一切皆是佛陀，却因分别念遮蔽而无法认识。唉玛吙，稀有奇妙之法！圆满佛陀的一切秘密！因为从分别念本身就是无分别，所以如来藏不在他处。唉玛吙，稀有奇妙之法！圆满佛陀的一切秘密！一切的精华是菩提，本来就任运成就了密意。如是说。所说的不取不舍： 这样的心性，如果用智慧去分析，经过考察似乎不存在，但不考察的时候也不存在。对于自性二取的原始本性，没有好坏取舍，没有希望和担忧，所以考察和分析对它有什么用呢？不要在三时中徒劳地寻找。像这样，用诸多考察来考察心，如果考察时不存在，不考察的时候也不存在，所以是无自性的。没有取舍和希望担忧，婆罗门穷困。
English
and severing the network, and also distinguishing the parts such as being a Buddha. In the Gongdü (Collected Intentions Sutra), it says: Emaho, wondrous and amazing Dharma! The secret of all complete Buddhas! If it is definitely permanent, then it is permanent. That great permanence itself has no antidote. Emaho, wondrous and amazing Dharma! The secret of all complete Buddhas! If it is definitely severed, then it is severed. Bodhi itself severs the cycle of samsara. Emaho, wondrous and amazing Dharma! The secret of all complete Buddhas! From wherever vast and limitless, a complete Buddha cannot be found. Emaho, wondrous and amazing Dharma! The secret of all complete Buddhas! Mind itself is the complete Buddha; other than that, there is nothing else. Emaho, wondrous and amazing Dharma! The secret of all complete Buddhas! The three realms are inherently the essence; unerroneous, unfabricated, spontaneously accomplished. Emaho, wondrous and amazing Dharma! The secret of all complete Buddhas! The Dharmadhatu of spontaneously accomplished nature; without searching, one becomes a complete Buddha. Emaho, wondrous and amazing Dharma! The secret of all complete Buddhas! In every way, at all times, inherently good; all is primordially vast, famously wondrous. Emaho, wondrous and amazing Dharma! The secret of all complete Buddhas! From the essence of Bodhi itself, there is nothing that is not realized. Emaho, wondrous and amazing Dharma! The secret of all complete Buddhas! Everything is Buddha, but obscured by conceptual thought, one does not recognize it. Emaho, wondrous and amazing Dharma! The secret of all complete Buddhas! Because from conceptual thought itself is non-conceptual, the Sugata-garbha is not elsewhere. Emaho, wondrous and amazing Dharma! The secret of all complete Buddhas! The essence of all is Bodhi; from the beginning, the intention is spontaneously accomplished. Thus it is said. The teaching of having nothing to accept or reject: Such a mind itself, even when analyzed by wisdom, seems non-existent when examined, and is also non-existent when not examined. In the primordial nature of non-duality, there is no good or bad to accept or reject, no hope or worry to be seen, so what is the use of examining and analyzing it? Do not waste your efforts searching in the three times. Like this, if the mind is examined with many analyses, it seems non-existent when examined, and is also non-existent when not examined, so it is without inherent existence. Without acceptance or rejection, hope or worry, a poor Brahmin.
Chinese
就像驯服的大象能带来安乐一样，自然而然地，在没有分别念、思索、寻觅、嗔怒的状态中进行教授。如《多哈》所说：当大象被驯服，内心平静时，断绝来往，便能安逸。如此领悟，则无处可问。智者无惭，故不悟此理。又说：放任自心的野象，让它自己询问自己。让它在虚空的图画中饮水，让它在旁边随意停留。如同从地方野象手中夺取象钩，随意宰杀一样。瑜伽士也应如是调伏自心。第五个总义是，以宗派之词不能领悟。其中有四点：以具有增上慢者不能领悟来阐述。现在阐述，仅仅执着于宗派之词的人们，不能如实领悟真实的意义。计算着宗派和随行逆行的周遍性，以及相似和不相似的方面是否参与等等，各自的分别念动摇着，以烦恼的薪柴和颠倒的鼓风机煽动，导致众多痛苦的火焰猛烈燃烧，擅长焚烧自己和他人相续的，具有与山一样高的增上慢的人。以思辨的绳索驱动的心，像散乱的风一样摇动，因此不能领悟。没有扬弃和安立，没有来往的菩提心，是普作智慧，无垢的自性。如实安住，便能如实见到。所谓“本性”或“状态”的自性，即是如此。《楞伽经》中说：恶劣的孩童是思辨者，他们像尸体一样被观察。这些被观察的，并非如虚空中蔓延的巨大分别念之网，而是法和心之实相，本来清净，没有建立和破除。如同《虚空宝经》和《红阎摩续》中所说的那样，慈氏菩萨在《现观庄严论》和《宝性论》中所说：此中无任何应舍弃，无任何应安立，以真如观看真如，见真如则解脱。就像这样，本来没有污垢所以清净，功德本来圆满所以觉悟，显现方式无论如何