Chinese
舍！不住分别念，安住于如实之自性中。无有来去，无有遗漏的菩提心，无有内外，是超越思虑，不执著任何分别的。对于没有边际，没有偏颇的法性，不要以宽窄高低来寻觅。勿作意，不住于一，于原始状态中，一切即一，如水中之月。非真非假，轮回涅槃平等性。如实于法性之状态中安住。显现世间轮回涅槃，如水中之月，是空性的形象。本初即空，降临即空，自性本来即空。于此，若以有无之念强加安立，因错觉之故，不要执着于差别、偏颇、宗派。只要有我执和执着的念头，只要有轮回，就没有解脱之时。无执著，自然安住，是本来的真心。本来清净，自然解脱，超越一切边际，是自性，于此何需改造？诸境皆是空性，如水中之月，若心也空无执着地显现，能取所取二者不立，境与心无有关联，如实于无勤任运的大圆满状态中，任何显现皆作为助伴而生起之自性中，无有偏颇，大乐自然成就。如是了知，于无有可行之处，于原始之基中现前证得菩提。如是了悟之后，安住于此状态，即是不动摇，如水中之月的禅修。无论显现为何，皆是无有实义，虚幻不实的，有缘分的众生应反复修习。前行如前，向水中之月祈祷，正行任何显现，都观想为与水中之月相同，安住于平等中。后行如前，特别之处在于水中之月的觉受，于任何境皆无执着，安住于一片空性中。迅速获得心性之王的稳固统治权。任何显现，观之则显现，而无执着。澄澈明净，如水中之月的光明生起。此乃具足殊胜善缘者应精进修习之法。大圆满，幻化休息中，水中之月品第五。又，此（声音）如山谷回音一般，如是佛陀所说，也请仔细听我阐述。犹如在石山脚下，人们发出各种各样的声音，山谷中便会响起回音一样。同样的，一切诸法都是因缘所生，没有自性。要确信它们本性为空。山谷回音响起时，无论内外还是中间，都无法找到回音的来源。
English
舍！Rest in the non-conceptual, in the nature of reality as it is. The Bodhicitta without coming and going, without omission, without inside and outside, is beyond thought, not clinging to any distinctions. In the nature of reality without limits or bias, do not seek with wide or narrow, high or low. Do not think, do not abide in one, in the original state, everything is one, like the moon in water. Neither true nor false, the equality of samsara and nirvana. Abide as it is in the state of Dharma nature. The appearance of samsara and nirvana is like the moon in water, an empty form. Primordially empty, descending empty, the nature is originally empty. Therefore, if you impose existence or non-existence with your mind, due to delusion, do not cling to differences, biases, or sectarianism. As long as there is ego-grasping and clinging, as long as there is samsara, there is no time for liberation. Without clinging, naturally abiding, is the original true mind. Originally pure, naturally liberated, beyond all boundaries, is the nature, what need is there to modify it? All objects are empty, like the moon in water, if the mind also appears empty and without clinging, the grasper and the grasped are not established, the object and the mind are not related, as it is in the effortless state of the Great Perfection, in the nature where any appearance arises as a helper, without bias, great bliss is naturally accomplished. Knowing this, in the place where there is nothing to go, directly realize enlightenment in the original ground. Having realized this, abiding in that state is the unwavering, moon-in-water meditation. Whatever appears is meaningless, illusory and unreal, fortunate beings should practice repeatedly. The preliminary practice is the same as before, praying to the moon in water, the main practice is to visualize any appearance as being the same as the moon in water, and abide in equality. The concluding practice is the same as before, especially the experience of the moon in water, without clinging to anything, abiding in a state of complete emptiness. Quickly gain the firm dominion of the king of mind. Whatever appears, seeing it, it appears, but without clinging. Clear and bright, the light of the moon in water arises. This is the practice that those with excellent fortune should diligently practice. Great Perfection, Illusion's Rest, Chapter Five: Like the Moon in Water. Furthermore, this (sound) is like a echo in the mountains, as the Buddha said, please listen carefully to my explanation. Just as at the foot of a rocky mountain, people make various sounds, and echoes will sound in the valley. In the same way, all phenomena arise from conditions and have no inherent nature. Be sure to realize that they are empty of truth. When an echo sounds in a valley, no matter inside, outside, or in between, the source of the echo cannot be found.
Chinese
如是了知。 内外诸法以慧观察时， 心及心所显现之诸法， 粗细之相亦不可得见， 如虚空般空寂无实性。 如是了悟则于何亦无执。 言世俗显现而胜义不可得， 执著二者亦是心之分别。 如何显现之时即已超离心。 以心构造戏论之网乃自心， 于彼境增减任何亦不作， 故莫为分别网所执，无所取。 如是知已，趋往戏论之彼岸。 原始之心性如虚空如意宝， 功德任运成就无垢之大海， 由遍计无明生起有为法， 如无而显现之谷响般于此游荡， 六道众生由自显现习气力而显。 染污之自心由极耽著力而耽著。 如是然，众生之心此迷乱之显现， 乃无基无根之自性。 噫玛，无而显现此令人发笑。 以无意义之状态执为有意义， 此意义之显现如谷响之音声， 于此执为真实有何用？ 任何是无所依，置于坦然之状态。 突发之显现解脱为巨大之无实性。 无宽窄高低，体验甚乐。 于任何生起之特意执著消逝之显现上， 生起破立如谷响般之显现。 任何是无所执而解脱故， 是故置于无有边际之坦然状态。 哈哈，观之，迷乱之显现令人发笑。 于无有自性可取之处不征税。 深浅、虚实、隐现、有无。 无有执著而显现种种。 不智者执著为真实，似真真。 于无实性瑜伽士坦坦然。 于无常执为常，似常常。 常执自然解脱，空色一。 无宽窄边际，体验快乐。 于证悟之义修习之方法是， 前行如前于谷响作祈请。 正行诸法如声响影像谷响。 于声起之时即视其无所执。 任何显现皆如是修习。 尤其赞毁、悦耳与不悦耳等， 以声空寂而自性不可取。 于此心之破立无意义， 了知诸声如谷响般。
English
Thus knowing. When inner and outer dharmas are examined with wisdom, All phenomena that appear to the mind and mental states, Even the slightest aspect of gross or subtle cannot be found, Like the sky, empty and devoid of inherent existence. Realizing this, there is no clinging to anything. It is said that in relative appearance, ultimate reality is not found, Holding onto the two is also a distinction of the mind. From the moment of appearance, it transcends the mind. The net of elaboration constructed by the mind is one's own mind, It does not increase or decrease in that place at all, Therefore, do not be grasped by the net of thoughts, there is nothing to grasp. Knowing this, go beyond the realm of elaboration. The original nature of mind is like the wish-fulfilling sky, From the immaculate ocean of spontaneously accomplished qualities, The conditioned dharmas arise from the causes of conceptualization and ignorance, Wandering here like an echo of emptiness, The six realms appear due to the power of self-appearance and habitual tendencies. The defiled self-mind is attached by the power of extreme attachment. Even so, this deluded appearance of sentient beings' minds, Is the nature of being without basis or root. Ema, this appearance of non-existence is laughable. By grasping meaning in a meaningless state, This appearance of meaning is like the sound of an echo, What is the use of clinging to this as real? Whatever it is, leave it in a state of utter abandonment. Spontaneous appearances are liberated into great non-reality. Without width or narrowness, height or depth, the experience is delightful. On the appearance of anything that arises, the deliberate grasping vanishes, Appearances like echoes of affirmation and negation arise. Since whatever it is, it is liberated without grasping, Therefore, leave it in a state of utter abandonment, free from partiality. Haha, look, the deluded appearance is laughable. There is no tax to collect where there is no essence to grasp. Deep and shallow, real and unreal, hidden and manifest, existent and non-existent. Without clinging, various appearances arise. The unwise cling to truth, seeming true. For the yogi of non-reality, it is utterly simple. Those who grasp impermanence as permanent, seeming permanent. Clinging to permanence is naturally liberated, emptiness and form are one. Without width or narrowness, limit or boundary, the experience is joyful. The method of familiarizing oneself with the meaning of realization is: The preliminary practice is to make supplications to the echo as before. The main practice is that all dharmas are like sounds, reflections, and echoes. From the moment of sound, view it as without grasping. Meditate on everything that appears in the same way. In particular, all praise and blame, pleasant and unpleasant, Are empty in sound and their essence is ungraspable. Therefore, the mind's affirmation and negation are meaningless, Understand that all sounds are like echoes.
Chinese
行也。嗔等心于处与方所无，无而显现之时，寻亦不得。缘起性空，如岩谷回声，彼方之语，亦是缘起岩谷声。若考察则无，唯是显现之影像。若甚深观察，如虚空般无实。无好坏、输赢等，故于声不执为义，以真实空。于一切皆了知如岩谷回声。因此，无始轮回之习气，特别是嗔恚嫉妒之火熄灭，得圣者之忍，亦不堕恶趣。渐次生起胜者之财富。夜晚亦如前，特别是岩谷之相，声响空性，于法得忍。因此，修习如岩谷回声之义。大圆满幻化休息中，岩谷回声品第六。又，此处胜者说为乾闼婆城，为修习之故说，谛听。原始光明虚空所显之法，任运成就功德庄严之城，无始无终无中边，住于此处。彼性之中，无明心之城，由能取所取所生，六道乾闼婆城。无有地基，显现种种色，乃由习气错乱之意所生。若证悟此，心性即是原始之性，未证悟时，即是如今错乱之心。如何亦不可指认，乃是乾闼婆城。除自性外，有何譬喻耶？然此一切皆无自性，如夕阳之平原上之乾闼婆城。所依与能依，皆是错乱之心，习气即是彼，若考察则无自性。若安住于自性，则如是自然解脱。故而，心亦无有恐惧与舍弃之难。应知有情世间本空清净之理。一切境皆是真实空性乾闼婆城。一切智皆是本空乾闼婆城。境心二空，如乾闼婆城，稍有未调伏，亦将执着放于自处。彼为何？于无而显现之诸法，莫以分别念造作，应舍弃特意执取。无始错乱亦由执着所生，如今当知无执之自性。圣者无漏与诸法，以及寂灭涅槃皆是极寂灭无实有。
English
Thus I do. Anger and other emotions are not in any place or direction. When they appear, even if you search, you will not find them. They arise from conditions and are empty, like the sound of an echo in a cave. The words of others are also like an echo arising from conditions. If you examine them, they are not there, only an image that appears. If you investigate deeply, they are insubstantial like the sky. Since there is no good or bad, winning or losing, do not grasp at the meaning of sounds, they are empty of truth. Understand that everything is like an echo in a cave. By doing so, the habitual tendencies of beginningless samsara, especially the fire of anger and hatred, will be extinguished. You will attain the patience of the noble ones and will not fall into the lower realms. Gradually, the wealth of the victorious ones will arise. The night is also the same as before, especially the experience of an echo in a cave. Sounds are empty of sound, and you will attain patience with the Dharma. Therefore, meditate on the meaning of the echo in a cave. From the Great Perfection, Illusion's Rest, the sixth chapter, "Like an Echo in a Cave." Furthermore, here the Victorious One speaks of the city of the Gandharvas. Listen, as it is explained for the sake of meditation. The Dharma that appears in the sky of primordial luminosity, a city adorned with spontaneously accomplished qualities, without beginning, end, middle, or limit, dwells here. From that very nature, the city of ignorance and mind, the six realms, the city of the Gandharvas, arises from grasping and being grasped. Without a foundation, various forms appear, born from the mind of habitual delusion. If you realize this, the nature of mind is the primordial state. When not realized, it is the deluded mind of the present. The city of the Gandharvas is unidentifiable in any way. What example is there other than its own nature? However, all of this is without inherent existence, like the city of the Gandharvas on a plain at sunset. Both the basis and what depends on it are deluded mind. Habitual tendencies are just that; if examined, they have no essence. If you rest in the natural state, you will be liberated naturally as it is. Therefore, there is no difficulty in abandoning fear in your heart. You should understand that the world of existence is primordially empty and pure. All phenomena are truly empty, like the city of the Gandharvas. All minds are inherently empty, like the city of the Gandharvas. Since phenomena and mind are both empty, like the city of the Gandharvas, even if you are slightly undisciplined, leave your clinging in its own place. Why is that? Do not fabricate with the mind the phenomena that appear without existence, and avoid intentionally grasping at anything. Beginningless delusion also arises from grasping, so now understand the nature of non-grasping. The noble ones, the undefiled, and all phenomena, as well as nirvana, are utterly peaceful and without substance.