Chinese
因为没有其他的观点，所以没有遍计所执的无明，因为没有去往六识的境地。心是三种习气聚集的基础，因为已经没有了以前的习气，所以三心或者十六心的生起感受已经停止了。意是郑重地指出了上面六境都不存在。这样一来，因为无法找到意的生起感受，所以没有适合作为意之对治的智慧，因此也没有听闻、思惟和修习的智慧。因为那自身本有的智慧，对事物实性的观察方式，从中一切都不存在，所以名为轮回的事物也无法成立。像这样，因为知道没有轮回，所以没有悲伤。依靠外在身体的痛苦，内心变得懒惰和疲惫，并且体验着身语意的轮回，所以也没有从三恶道轮回中解脱。因为这两者都不存在，所以知道作为基础的本净自生智，以及观的智慧如流水般也只是假立的，因此它们本身也不存在。因为智慧的自性不存在，所以技巧和功德的生起方式，以及基础之地的本初智慧和执着相也不存在。对于那些直接见到自己智慧之显现的人来说，这些事物也都没有任何自性可言，这是法性耗尽的显现。在以十种方式指出的空性见解中，首先指出驳斥黑白两方面，即“奇哉！自生之智慧”。奇哉！是自己对自己确定的词语。我，是安住，以基础执持，不落入轮回和涅槃的任何一方。因为不是从他而来，所以从自而生的两种智慧，没有生死的命，因为没有元素依赖的命，所以不会被任何痛苦所染污；因为没有安住的识的命，所以无法触及要害；因为没有记忆流动的命，所以没有生死之要害。因此，超越了善业的边际，没有施加利益；超越了罪业的边际，没有带来损害。指出遮破能取和所取，即以“啊吙”等来指出。啊，是说像这样没有命的安住，作为基础执持的我，是无生无死的智慧。而且，一切垢染的边际自
English
Since there is no other view, there is no imputational ignorance, because it has not gone to the realm of the six consciousnesses. The mind is the basis for the accumulation of three habitual tendencies, and because there are no previous habitual tendencies, the arising sensations of the three minds or sixteen minds have ceased. The mind is a firm indication that the above six realms do not exist. Thus, since the arising sensations of the mind cannot be found, there is no wisdom suitable as an antidote to the mind, and therefore there is no wisdom of hearing, contemplation, and meditation. Because that self-existing wisdom, the way of observing the nature of things, everything does not exist from it, so the thing called samsara cannot be established. Like this, because it is known that there is no samsara, there is no sorrow. Relying on the suffering of the external body, the mind becomes lazy and tired, and experiencing the samsara of body, speech, and mind, there is also no liberation from the cycle of the three lower realms. Because these two do not exist, knowing that the self-arisen wisdom that is the basis and the wisdom of insight like a flowing stream are only imputed, therefore they themselves do not exist. Because the nature of wisdom does not exist, the ways in which skills and qualities arise, as well as the primordial wisdom of the ground and the clinging to characteristics, do not exist. For those who directly see the manifestation of their own wisdom, these things have no nature whatsoever, and this is the manifestation of the exhaustion of the dharma nature. In the view of emptiness indicated in ten ways, the first is to refute black and white, that is, "Alas! Self-born wisdom." Alas! is a word of self-certainty for oneself. I am abiding, holding the ground, not falling into any side of samsara and nirvana. Because it is not from another, the two wisdoms arising from oneself have no life of birth and death, because there is no life dependent on the elements, so it is not stained by any suffering; because there is no life of abiding consciousness, so it cannot touch the point; because there is no life of moving memory, there is no key point of birth and death. Therefore, having transcended the boundary of virtuous actions, no benefit is conferred; having transcended the boundary of sinful actions, no harm is brought. Pointing out the negation of the apprehended and the apprehender, that is, pointing out with "Aho," etc. Ah, is saying that like this, the abiding without life, the I holding the ground, is the unborn and undying wisdom. Moreover, all the boundaries of defilement self-
Chinese
没有词语和文字，确立世间。没有“的”的计算，以及生起自性的计算，并且从执着心识的各种分别念中，想要直接见到自性。为了遮止是与非的堕落而宣说的两个词是：阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），本来安住的无生法性，从那之中，觉性从无生之中，无碍的幻化显现各种密咒之路，所以阿（藏文：ཨཱེ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）。安住，是执持之基的自生俱生智。生起认为外境是显现的执着境，以及认为内在不是所执境的两种念头，因为远离了这两种念头，所以舍弃了不是过失的一方，以及修成了是功德的一方，两者都变成了过失和功德。因为找不到可以寻找的功德，所以超越了是与非两者。为了显示觉性本身没有堕入任何边，有两个词：法身无生，报身显现各种道路，化身无碍地成办事业，所以阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）。虽然如此显现并成办事业，也没有堕入有边的边和无边的边，以及常断的边，因为没有从根本动摇，所以玛（藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛）。如此安住，对于执持之基的我自生俱生智，最初没有产生过错乱，从一开始就是清净的，所以没有堕入有边，现在不可能错乱，所以没有堕入无边。因此，像这样才是正确的，以及不是断灭的两种边，本体超越了本初清净的智慧。为了显示超越了法，有两个词：如此从一开始就是清净的自己的觉性本身安住在原始清净中，所以称为哈（藏文：ཧ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）。依靠上师的口诀，自净超越了法，所以在无碍的道路中产生，安住，是执持之基的我自生俱生智本身，没有词语和文字的图画，也没有分开各个次第的乘，没有见、修、行，以及果，没有我执的法，因此，从依靠脉的方便，以及依靠风的方便中，超越了自性原始清净的伟大。为了确定智慧，有两个词：觉性的智慧本身本来就安住在本初清净的伟大之中，因为智慧没有颠倒，所以证悟了道路本初清净无生，称为唉哈（藏文：ཨེ་ཧ་，梵文天城体：एह，梵文罗马拟音：eha，汉语字面意思：唉哈）。安住，是执持之基的我自生俱生智，各种分别念
English
Without words and letters, establishing the world. Without the calculation of "of," and the calculation of the essence of arising, and from the various conceptualizations of clinging mind, wanting to directly see the self-nature. To prevent the fall of yes and no, the two words spoken are: A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A), the unborn nature that has always been abiding, from that, awareness from the unborn, unobstructed manifestations appear in various mantra paths, so A (Tibetan: ཨཱེ, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Literal Chinese meaning: A). Abiding is the self-born coemergent wisdom of the basis of holding. The thought arises that the outer realm is the object of clinging that appears, and the two thoughts that the inner is not the object of clinging, because they are separated from these two thoughts, so abandoning the side that is not a fault, and accomplishing the side that is a merit, both become faults and merits. Because the merit that can be sought cannot be found, it transcends both yes and no. To show that awareness itself does not fall into any extreme, there are two words: Dharmakaya is unborn, Sambhogakaya appears in various paths, Nirmanakaya accomplishes activities without obstruction, so A (Tibetan: ཨཱ, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Literal Chinese meaning: A). Although it appears and accomplishes activities in this way, it does not fall into the extreme of existence and the extreme of non-existence, and the extreme of permanence and annihilation, because it does not move from the base, so Ma (Tibetan: མ, Sanskrit Devanagari: म, Sanskrit Romanization: ma, Literal Chinese meaning: Ma). Abiding in this way, for the self-born coemergent wisdom of the basis of holding, there has never been confusion at the beginning, it has been pure from the beginning, so it does not fall into the extreme of existence, now it is impossible to be confused, so it does not fall into the extreme of non-existence. Therefore, like this is correct, and the two extremes of not being annihilated, the essence transcends the primordial purity of wisdom. To show transcendence of the Dharma, there are two words: Thus, one's own awareness, which is pure from the beginning, abides in primordial purity, so it is called Ha (Tibetan: ཧ་, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, Literal Chinese meaning: Ha). Relying on the guru's oral instructions, self-purification transcends the Dharma, so it arises in the unobstructed path, abiding, is the self-born coemergent wisdom of the basis of holding itself, without the picture of words and letters, nor separating the various stages of vehicles, without view, meditation, conduct, and fruit, without the Dharma of self-grasping, therefore, from relying on the means of the channels, and relying on the means of the winds, it transcends the greatness of the nature of primordial purity. To determine wisdom, there are two words: The wisdom of awareness itself has always been abiding in the greatness of primordial purity, because wisdom is not inverted, so it realizes the path of primordial purity unborn, called Eha (Tibetan: ཨེ་ཧ་, Sanskrit Devanagari: एह, Sanskrit Romanization: eha, Literal Chinese meaning: Eha). Abiding, is the self-born coemergent wisdom of the basis of holding, various conceptualizations.
Chinese
念头流动的有分别之意，以及产生气息的流动，和错乱的非彼执彼的流动都不存在。听闻使自己远离言语，思考时无境可缘，修习时无义可得，因此，从三种智慧中超越到无执的空性中。以十种方式开示二元对立的智慧，首先以一句话开示显空之别，即“唉玛霍！”，以惊叹之语向自己开示。从轮回涅槃二执的“我”中，空性是与事物相背离的，即十八空性。显现是作为所执之境而显现，作为贪执之境而显现，以及清净的显现这三种，所有空性从未舍弃，而是以自性圆满。开示境与识的差别是，在轮回涅槃二执的“我”中，实相事物本性的存在方式被自己的觉知所包含，显现方式，心的各种感受，连同境事物一起被包含，二者从未舍弃，而是以种子和幼芽的方式圆满。开示境与心的差别是，在轮回涅槃二执的“我”中，境事物所包含的境，觉知所包含的境，以及心念所包含的和习气所包含的，二者在自己的觉性中从未舍弃，而是以根和枝的方式本来圆满。开示因与异熟二者差别是，在轮回涅槃二执的“我”中，寻求生命，存在，以及蕴等所依赖的，和断除境与识存在，二者从未舍弃，而是以自解脱的方式，如蛇结般圆满。开示因果差别是，在轮回涅槃二执的“我”中，罪业，身体的罪业，不善的三种，语言的四种，以及心的三种，以及它们的异熟，三恶道等等。对于事物的存在方式从未舍弃，而是以自清净的方式，如牛奶和酥油般圆满。开示基与事物差别是，在轮回涅槃二执的“我”中，基，初始的原始基，中间的任运成就各种的基，以及暂时的身体之基，和事物。
English
Thoughts that move with conceptualization, and the movement of the arising breath, and the movement of delusion that grasps what is not as what it is, do not exist. Hearing makes oneself separate from sound and words, and there is no object for thought, and no meaning to be found in meditation. Therefore, one transcends from the three wisdoms into the expanse of non-grasping. The first of the ten ways of teaching non-duality of awareness is to show the distinction between appearance and emptiness with one word: "Emaho!" By showing oneself to oneself in a word of wonder. From the "I" that grasps both samsara and nirvana, emptiness is the opposite of things, that is, the eighteen emptinesses. Appearance appears as the object of grasping, as the object of attachment, and as pure appearance, and all emptinesses are complete by their own nature without ever being abandoned. Showing the distinction between object and consciousness is that in the "I" that grasps both samsara and nirvana, the way of being of the reality of things is contained by one's own consciousness, and the way of appearance, the various feelings of the mind, together with the object of things, are contained, and the two are complete in the form of seeds and sprouts without being abandoned. Showing the distinction between object and mind is that in the "I" that grasps both samsara and nirvana, the object contained by the object of things, the object contained by consciousness, and the mind contained by memory, and the two contained by habit are never abandoned in one's own awareness, but are originally complete in the form of root and branch. Showing the difference between cause and maturation is that in the "I" that grasps both samsara and nirvana, seeking life, existing, and relying on the aggregates, etc., and cutting off the existence of object and consciousness, the two are complete in the form of a snake knot in self-liberation without being abandoned. Showing the difference between cause and effect is that in the "I" that grasps both samsara and nirvana, sins, the sins of the body, the three unwholesome, the four of speech, and the three of mind, and their maturation, the three evil destinies, and so on. The way of being of things is never abandoned, but is complete in self-purification, like milk and butter. Showing the difference between base and thing is that in the "I" that grasps both samsara and nirvana, the base, the initial original base, the intermediate spontaneously accomplished base of various kinds, and the temporary base of the body, and things.