English
Therefore, in meaning, there is no duality of hearer and heard, and not hearing anything is true hearing. In meaning, there is no duality of feeler and felt, and not feeling anything is true feeling. Likewise, not experiencing anything is sacred. Not touching anything with the mind, such as truth or falsehood, is true touching. The characteristic of all dharmas is that not knowing anything is sacred knowing. ༈ Chapter Forty-eight, which reveals that one should not accept or reject the nature of the six effortless dharmas. ༈ If you can understand that all dharmas are free from action, you will be liberated in the natural state of reality. In the six effortless views, in the unborn sky of one's own mind, there is no duality of seer and seen, so the view that is free from modification, negation, and affirmation is left in its own state, and there is no narrowness in the mind, and it remains calmly. Meditation is deep and clear. In non-grasping, there is no edge of inner and outer thoughts, and the dharma nature is peaceful and calm. For unadulterated, spontaneously arising behavior, there is no effort to accept or abandon, how happy. Reality is manifested, so there is no hope or worry about whether the result is obtained or not, it is peaceful and integrated, and the conceptualization of grasper and grasped is liberated in itself. There is no good or bad in any phenomenal object, and they are equally integrated in the nature of dharma. Without abandoning samsara, liberation in nirvana from the beginning, there is no sting in the mind, and bliss is harmonious. ༈ Chapter Forty-nine, which reveals the instructions of the sixteen symbolic dharmas. ༧ In the sixteen symbolic dharmas, the awareness that is separated from the veils of characteristics constantly arises as a treasure. In order to counteract object-fixation and truth-fixation, always perform the great bath of emptiness. Hold the sun and moon of emptiness and compassion in your hands. Turn the wheel of view and meditation in your head. Look at the mirror of your own mind's illusion. Cure the poisonous disease of afflictions. Untie the bonds of the three poisons or verbal clinging. Liberate from the cage of sinful friends like wild beasts. After recognizing self-born wisdom, place awareness in a clear crystal vase. With faith, diligence, mindfulness, awareness, and caution, climb up the precious ladder of the ten practices and other practices. Cut off the tree of self-grasping from its roots. Lay the awareness that is separated from boundaries in the expanse of the sky. Cut off the life of your own moving thoughts yourself. Everything that appears
Chinese
在自性中升起的黄金洲奔跑吧！对于贪嗔的酷热，将禅定的清凉药膏涂抹在身上。一切法都只是名称而已，实际上并未成立，采摘一朵虚空之花吧，孩子！第五十品：无取舍、远离破立之见，即五种见。无论生起什么分别念，因为法性本不生，所以不要憎恨分别念。无分别的智慧不需要另外修习。在舍弃烦恼分别念的彼岸，不要贪执智慧或法性，如果贪执，就会成为流转轮回之因。因为了知一切法皆为平等性，所以不要对自己的禅定生起我慢。一切不悦意和颠倒的念头，都是自心的幻化，所以不要嫉妒颠倒。因为自生智慧存在于自身，所以不要对智慧愚昧无知，孩子，通过了解它的意义来做到这一点！第五十一品：开示对实相之义具有十种确信。安乐痛苦等一切相，都消融于法界的自性中，因此具有任何事物都无法造成损害的确信。自生智慧或菩提心没有因缘，因此在三时中不会变迁。轮回如雨般降下，却不会沾染或湿润普贤王如来的菩提心。同样地，三界如水般涌动，却不会带走它。六识如火般燃烧，却不会焚烧它。三千世界如风般摇动，却不会动摇它。三毒如黑暗般浓密，却不会使它昏昧。三千世界充满阳光，智慧却不需要光明来照亮。劫末陷入黑暗，无明却无法使其昏暗。生死循环不断，却不会有死亡。业力和习气存在，但由于从未被沾染，因此不需要重新断除。显有和存在被颠倒，却没有毁灭和分离。这些是任何事物都无法摧毁的，成为确信的证悟金刚语。第五十二品：通过比喻与意义的关联，关于把握法性的教言。比喻与意义的关联：譬如，无论如何观看善逝的身相都很庄严，以此比喻，如果意义被证悟无生所把握，由于没有贪嗔的自性，因此证悟者的行为无论如何行持都是安乐的。就像黑暗和微笑一样，两者看似不同，实则源于同一处。
English
Run to the golden continent that arises in your own nature! For the heat of attachment and aversion, apply the cooling medicine of samadhi to your body. All dharmas are merely names, not established in reality, pick a flower in the sky, child! Chapter Fifty: The view free from acceptance and rejection, and free from affirmation and negation, is the five views. Whatever thoughts arise, do not hate the thoughts, because the nature of reality is unborn. Non-conceptual wisdom does not need to be cultivated separately. Beyond abandoning the assembly of afflictive emotions and thoughts, do not be attached to wisdom or the nature of reality. If you are attached, it will become the cause of wandering in samsara. Because you know that all dharmas are equality, do not be arrogant about your own samadhi. All unpleasant and inverted thoughts are the magic of your own mind, so do not be jealous of inversion. Because self-born wisdom exists within you, do not be ignorant of wisdom, child, do it by understanding its meaning! Chapter Fifty-One: Showing that one has ten confidences in the meaning of reality. All signs such as happiness and suffering dissolve into the essence of the sphere, so there are ten confidences that nothing can harm. Self-born wisdom or the mind of enlightenment has no cause, so it is free from change in the three times. Samsara falls like rain, but it does not stain or wet the mind of enlightenment, the all-creating king. Similarly, the three realms surge like water, but it does not carry it away. The six consciousnesses burn like fire, but it does not burn it. The three thousand worlds shake like wind, but it does not move it. The three poisons are as thick as darkness, but it does not confuse it. The three thousand worlds are filled with sunlight, but wisdom does not need light to illuminate it. The intermediate kalpa falls into darkness, but ignorance cannot darken it. The cycle of birth and death is continuous, but there is no death. Karma and habitual tendencies exist, but since they have never been stained, there is no need to abandon them anew. Appearance and existence are inverted, but there is no destruction or separation. These are indestructible by anything, the vajra words of realization that have become confidence. Chapter Fifty-Two: The instruction on grasping the nature of reality through the connection of example and meaning. The connection between example and meaning: For example, no matter how you look at the body of the Sugata, it is beautiful, symbolizing that if the meaning is grasped by unborn realization, because there is no self-nature of attachment and aversion, the behavior of the realized one is happy no matter how it is practiced. Just like darkness and a smile, the two seem different, but they come from the same place.
Chinese
以孔雀为例，无论轮回涅槃的化身显现为何，存在为何，都不会超出法性本初不生的状态。以指向盲人的手指和所指无别的例子来说明，从本初不生的法界中无碍显现的诸法，因为无别平等，所以对于法性没有取舍。以水边树木没有树心的例子来说明，如果用离一等推理来观察，因为无法找到，所以显现和存在没有实义，小子。༈ 第五十三章。通过四边自解脱之门，在未舍弃的情况下，将自显现显示为诀窍。༧ 四种边解脱。轮回涅槃的一切法，因为实义上没有生，所以从有之法中解脱。因缘和合的显现，因为世俗谛没有遮止，所以从无之法中解脱。胜义谛中，二谛或者显现空性。因为他异之法不成立，所以是差别的基础穷尽的无别或者二无，所以从二中解脱。如同以分别念执取的那样。因为二无显现为二，所以从二无中解脱，小子。如果认为二谛是一体，那么凡夫通过见到所作所为，就会成为见到胜义谛。胜义谛会成为烦恼产生的对境和因缘。胜义谛和世俗谛会成为没有差别的。胜义谛会成为不依赖闻思的过失四种，如果认为二谛是他异，那么证悟胜义谛的心识不会遣除对于世俗谛的实执，并且不是它的法性，仅仅是世俗谛自性空不是胜义谛，以及对于那些分别见到它们的圣者们，会成为束缚和解脱同时的过失四种。自宗没有那些过失，因为不承许是一体和他异的任何一种。此外，如果以自己的心识是否迷惑的自在他性来安立二谛，那么迷惑时，世俗谛迷惑的心识不会显现胜义谛。不迷惑时，证悟胜义谛的心识不会显现世俗谛的迷惑，所以如同显现和不显现那样宣说，前者是本体一而反体他异，后者是遮止一体的他异，二者都是分别解说。༈ 第五十四章。通过具足四种究竟之门，将道确定为法性。༧ 四种究竟。譬如梦境的显现那样，实义上。知晓内外一切法都是自心，从而心性空
English
Exemplified by the peacock, no matter what the manifestation of samsara and nirvana appears as, no matter what exists as, it will not go beyond the unborn state of dharmata. Exemplified by the finger pointing to the blind person and the pointed object being inseparable, all dharmas that arise unhindered from the realm of the unborn, because they are undifferentiated and of one taste, there is no acceptance or rejection of dharmata. Exemplified by the tree by the water having no heartwood, if one examines with reasoning such as being separate from one, because it cannot be found, appearances and existence have no essence, boy. ༈ Chapter Fifty-Three. Through the door of fourfold self-liberation, without abandoning, showing self-appearance as the key instruction. ༧ Four liberations from extremes. All dharmas of samsara and nirvana, because in reality there is no birth, are liberated from the dharma of existence. The appearance of the collection of causes and conditions. Because conventional truth is not obstructed, it is liberated from the dharma of non-existence. In ultimate truth, the two truths or appearance emptiness. Because the dharma of otherness is not established, it is the undifferentiated or non-dual where the basis of differentiation is exhausted, so it is liberated from being two. Just as it is grasped by the mind. Because non-duality appears as two, it is liberated from non-duality, boy. If one considers the two truths to be one, then an ordinary being, by seeing actions, will become seeing ultimate truth. Ultimate truth will become the object and cause for the arising of afflictions. Ultimate truth and conventional truth will become without difference. Ultimate truth will become having the four faults of not relying on hearing and thinking, and if they are considered to be other, then the mind that realizes ultimate truth will not eliminate the clinging to the truth of conventional truth, and it is not its dharmata, merely the emptiness of the nature of conventional truth is not ultimate truth, and for those noble ones who see them separately, there will be the four faults of bondage and liberation being simultaneous. Our own system does not have those faults, because it does not accept any of being one or other. Furthermore, if one establishes the two truths based on whether one's own mind is deluded or not, then when deluded, the mind deluded by conventional truth will not see ultimate truth. When not deluded, the mind that realizes ultimate truth will not see the delusion of conventional truth, so it is spoken as appearing and not appearing. The former is one entity with different aspects, and the latter is otherness that prevents oneness, both are explained as distinctions. ༈ Chapter Fifty-Four. Through the door of possessing four ultimates, determining the path as dharmata. ༧ Four ultimates. Like the appearance of a dream, in reality. Knowing that all inner and outer dharmas are one's own mind, thereby mind emptiness.
Chinese
通达无相是见解的究竟，譬如幻化之士，关闭诸根之门，修习离能取所取是修行的究竟。譬如化身之人积聚二资粮。通达见行双运是行持的究竟。譬如幻化之士享用梦中之财。于显有世间无实执是证悟的究竟。༈ 第五十五品，以表诠义所诠示的心之五法身之口诀是。空明无碍遍满之智慧或法性，心的五法身，以海之深渊为例证，法性觉性空性赤裸从未动摇是法身。以须弥山为例证，义法性无有迁变是法身。以河流为例证，光明或法性无有间断是法身。以河流为例证，光明法性无有间断是法身。以太阳为例证，智慧无有明暗是法身。以水中月为例证，觉性无有分别念是法身，孩子们。༈ 第五十六品，以密咒表诠义所诠示的口诀是。心的六种智慧，未被分别念所染污的自本体，原始本面，无有能取所取，心心相印之智慧。觉性不向外散也不向内收，显现与心识众多成一体之智慧。对于轮回涅槃之法任何也不取舍，无有希冀与疑虑之智慧。于各种显现的法相上，法性无生之印记增长，自生之智慧。心性解脱边。显空觉空双运之智慧。八识及其对境，本来即空。外空内空空性之智慧，孩子们。༈ 第五十七品，心的认识是。༈ 七种心的认识是。从广大虚空中，自性不确定。无论如何观看，所见即如是显现。如是由于自心的作用，对于一个对境也显现为多种，因此外境并非自性成立，因此认识到境是心。自心的显现多种多样，如影像般无有阻碍而显现，然而自性未曾超出空性。认识到心是影像。自生智慧的