English
The very nature of mind, unfabricated, is in the state of awareness. All thoughts, unfabricated, are the light of primordial wisdom. Movement, unfabricated, is the light of its own nature. Sentient beings, unfabricated, are truly Buddha. Ignorance, unfabricated, is truly awareness. The five poisons, unfabricated, are the five wisdoms. Thus it is said. Moreover, all phenomena of appearance and existence arise from the state of empty, luminous awareness, and there is nothing other than that. It all comes down to the fact that it has never existed from the very beginning, so it is merely a play of primordial Buddhahood, primordial liberation, and primordial accomplishment. As it says in the Garland of Pearls: "Even samsara itself reverts from the root." "Undivided by analysis, there is no place. The five roots and the wisdom body. Remembering primordial Buddhahood, self-aware and pure." "On all paths, it appears in various ways. In the mirror of the body of the alaya. Because the face of empty luminosity is shown. The delusion of other-arising is transferred to the ground. Because the five aggregates themselves are without cause. The body of delusion is primordially enlightened. Because the five elements themselves are primordially pure. Appearance is liberated as the very nature of clear light. Because the five faculties themselves are kept still. The five objects of grasping are liberated in their own place. The five afflictions themselves are. The three realms themselves are transferred to the ground. Ignorance itself is spontaneously arisen. The cause of delusion is primordially enlightened. The alaya itself arises as the dharmakaya. The lineage of birth is cut from the root. Because it abides primordially in the wish-fulfilling thought. All movements are self-abiding. Because breath has ceased from the very beginning. Birth and death have never existed from the beginning. Because the qualities of desire are primordially complete. The extreme of attachment is the realm of dharmata. Because the limbs are unmoving and primordially accomplished. The path of going has been traversed from the beginning. Because the spoken word is inexpressible. From the beginning, it is beyond words and thoughts. Because the scattering of thoughts is primordially empty. From the beginning, it abides in great contemplation. Because there is no action or arising. From the very beginning, it is free from doing and being done. Because there is no other-arising dharma from the ground. From the beginning, it is the sole self-arisen one. Because the number of one and two is exhausted. The bindu is the very separation from the moon. Because darkness is primordially utterly pure. Awareness itself is primordially clear light. Because the dharmata of samsara has ceased. From the beginning, it is spontaneously perfect Buddhahood. Because the objects of signs are empty and clear. The mind of self-grasping is exhausted from the beginning. Thus it is said. How things appear is primordially pure, and has already been purified in the nature of the dharmakaya. As it says in Self-Arisen: The meaning is unborn, self-luminous. There is no antidote to destroy it. There are no directions or boundaries in it.
Tibetan
་མེད། །ང་དང་བདག་ཏུ་འཛིན་པ་མེད། །བཟང་དང་ངན་པའི་རྣམ་རྟོག་མེད། །ཡིན་དང་མིན་པའི་མཐའ་ལས་འདས། །རྟོག་དང་མི་རྟོག་ཆོས་ལས་འདས། །རྟག་དང་ཆད་པར་༼༡༽གཉིས་དང་བྲལ། །གོལ་དང་སྒྲིབ་པའི་ཆོས་ལས་འདས། །རྟོགས་དང་མ་རྟོགས་གཉིས་སུ་མེད། །དག་དང་མ་དག་མཐའ་ལས་འདས། །སེམས་དང་ཡིད་དང་ཆོས་ལས་འདས། །ཤེས་དང་མ་ཤེས་གཉིས་སུ་མེད། །མ་རིག་འཁྲུལ་པའི་སེམས་ལས་འདས། །སྒྲ་དང་ཐ་སྙད་ཚིག་དང་བྲལ། །གཟུང་འཛིན་སེམས་ཀྱི་དྲི་མ་མེད། །རྟོག་པ་ལམ་གྱི་དྲི་མ་ བསལ། །དངོས་པོར་འཛིན་པའི་ཆོས་དང་བྲལ། །ས་དང་ལམ་ལ་སྦྱང་དུ་ མེད། །ལྷ་ལ་མཆོད་པ་དབུལ་མི་དགོས། །དགེ་བ་བཅུ་ཡིས་བསྐྱབ་ཏུ་ མེད། །སྡིག་པས་དེ་ལ་གོས་མི་འགྱུར། །འཁོར་བ་ངན་སོང་ག་ལ་ཡོད། །མྱ་ངན་འདས་པའི་ཆོས་མེད་ཅིང༌། །བདག་དང་གཞན་ཅེས་གྲུབ་པ་མེད། །ལོག་དང་མ་ལོག་ག་ལ་ཡོད། །ཡོད་དང་མེད་པའི་མཐའ་ལས་འདས། །ཁ་དོག་མེད་ཅིང་དབྱིབས་མེད་པ། །དཔེ་མེད་མཚོན་མེད་བསྟན་དུ་མེད། །གཟུང་དང་འཛིན་པའི་ཆོས་མེད་ཅིང༌། །སངས་རྒྱས་མེད་ཅིང་སེམས་ཅན་མེད། །ཅེས་ དང༌། ཁྱུང་ཆེན་ནམ་མཁའ་ལྡིང་ལས། རྒྱུ་རྐྱེན་བྲལ་བའི་རང་སྣང་སྒྲིབ་མེད་ཉིད། །རྩོལ་བྲལ་ཉག་གཅིག་སུས་ཀྱང་མ་བྱས་པའི། །ཡེ་རྫོགས་སྙིང་པོ་ལྷུན་གྲུབ་ཡུལ་ལ་རོལ། །སྒྱུ་མའི་ཆུ་དེ་གཟུགས་ལས་བྱུང་བ་ཡི། །སྙིང་པོ་བརྒྱ་དང་རྟག་ཆད་ཡིད་ཟད་དེ། །སྒྲིབ་བྲལ་ཅོག་གཞག་བསླད་པ་མེད་པ་ཉིད། །མཐོང་མེད་མཚུངས་པ་མེད་ཅིང་ཡེ་ཤེས་དངོས། །འཁྲུལ་པའི་ཡུལ་ལ་གཟུང་བའི་ལྟོས་བྲལ་ཉིད། །ཅེས་སོ། །དེ་ལྟར་ན་སྣང་ཤེས་ཐམས་ཅད་གཟུགས་བརྙན་གྱི་རོལ་པ་ཡེ་སྟོང་རྩ་བ་དང་བྲལ་བར་ཐག་ཆོད་པར་མ་ཟད་ཡེ་ནས་ལྷུན་གྲུབ་ཀྱི་ཆོས་སྐུར་སངས་རྒྱས་པས་རང་སྣང་ཡེ་ཤེས་ཀྱི་ངོ་བོ་རང་ཤར་ཏེ་སངས་རྒྱས་ཀྱི་ཞིང་དང་སྣང་བ་ཆེན་པོ་རྒྱལ་མཆོག་ཀུན་ཏུ་བཟང་པོའི་རོལ་པར་ལ་བཟླ་བ་སྟེ། ཐལ་འགྱུར་ལས། སྣང་བ་འཁྲུལ་པའི་རང་བཞིན་འདི། །ཡེ་ཤེས་ཡིན་པར་སྔར་མ་མཐོང༌། །རྟོག་བཅས་འཁྲུལ་པ་གཞི་མེད་པས། །ཀུན་གཞི་ཆོས་སྐུ་ཆེན་པོར་རྟོགས། །འཁྲུལ་པའི་རང་རྟོག་རྒྱུན་ཆད་དོ། །དེ་ལྟར་འཁྲུལ་མེད་སྣང་བ་འདི། །ཡེ་ནས་གྲོལ་བའི་གནད་ལས་ཤར། །འགྲོ་བའི་ཕུང་པོ་སངས་རྒྱས་ སྐུ། །ཡེ་ནས་ཡིན་པར་སུས་མ་རིག །ཕུང་པོ་སངས་རྒྱས་མངའ་བདག་ཏུ། །རྩ་གནས་ཡི་གེར་གྲུབ་ལས་བྱུང༌། །ཆུ་བུར་མིག་ལ་ཡེ་ཤེས་ནི། །རང་སྣང་ཡིན་པར་སུས་མ་མཐོང༌། །ཞེས་སོ། །དེ་ཡང
Chinese
无有。无有我与我执。无有好与坏的分别念。超越是与非的边际。超越分别念与非分别念的法。远离常与断的二者。超越迷乱与遮蔽的法。无有证悟与未证悟的二元。超越清净与不清净的边际。超越心与意与法。无有知与不知的二元。超越无明迷惑的心。远离声音与名相与词语。无有能取所取之心的垢染。去除分别念道路的垢染。远离执着实有的法。无有土地与道路需要修习。无需向神供奉祭品。无法以十善来救护。罪恶无法沾染它。哪里有轮回恶趣？没有寂灭涅槃的法，也没有我与他的成立。哪里有错与不错？超越有与无的边际。没有颜色，也没有形状。没有比喻，没有象征，无法指示。没有能取与所取的法，没有佛，也没有众生。如是说。出自大鹏金翅鸟虚空飞翔：远离因缘的自显无遮蔽之性，无勤独一，无人造作，原始圆满心要任运自成之境中嬉戏。幻化的水，那从色中生出的，心要百种，常断意念穷尽。无遮蔽，放下，无有错乱之性。不可见，无有比拟，乃是本智之实。于错乱之境，无有能取之系缚。如是说。如此一来，显现与觉知一切皆是影像的游舞，已决断为空性根本且分离，不仅如此，从原始即已于任运成就之法身成佛，故自显智慧之体性自现，乃是于佛之刹土与大光明普贤王如来的游舞中嬉戏。于决断中：显现迷惑的自性此，先前未见为是智慧。有分别念的迷惑无有根基，因此了知为是普贤大法的法身。迷惑的自念断绝。如是无有迷惑的显现此，从原始解脱之要处生起。有情的蕴身是佛身，谁未了知是原始即有？蕴身是佛的自在主，从根源处文字成就而生。水泡于眼中，智慧是，谁未见是自显？如是说。那也
English
There is not. There is no self and no self-grasping. There is no conceptualization of good and bad. It transcends the limits of yes and no. It transcends the Dharma of conceptualization and non-conceptualization. It is separate from the two of permanence and annihilation. It transcends the Dharma of straying and obscuration. There is no duality of realization and non-realization. It transcends the limits of purity and impurity. It transcends mind, intellect, and Dharma. There is no duality of knowing and not knowing. It transcends the deluded mind of ignorance. It is separate from sound, name, and words. There is no stain of the grasping mind. Remove the stain of the path of conceptualization. It is separate from the Dharma of grasping at entities. There is no need to practice on the ground and path. There is no need to offer sacrifices to the gods. It cannot be saved by the ten virtues. Sin cannot stain it. Where is samsara and the lower realms? There is no Dharma of sorrowful passing, and there is no establishment of self and other. Where is wrong and not wrong? It transcends the limits of existence and non-existence. It has no color and no shape. There is no analogy, no symbol, and it cannot be shown. There is no Dharma of grasping and holding, no Buddha, and no sentient beings. Thus it is said. From the Great Garuda Soaring in the Sky: The self-appearance, free from causes and conditions, is without obscuration. In the spontaneously accomplished realm of the essence of original perfection, which is effortless, unique, and uncreated by anyone, one delights. The illusory water, which arises from form, the essence of hundreds, the mind is exhausted by permanence and annihilation. It is without obscuration, placed as is, without adulteration. It is invisible, incomparable, and the reality of primordial wisdom. In the realm of delusion, it is free from the dependence of grasping. Thus it is said. In this way, all appearances and awareness are the play of images, and it has been decided that they are separate from the root of emptiness. Not only that, but since one has become a Buddha in the Dharmakaya of spontaneous accomplishment from the beginning, the nature of self-appearance wisdom arises spontaneously, and one delights in the play of the Buddha's field and the great light, the supreme victor Samantabhadra. In the Transcendence: This nature of the appearance of delusion, previously unseen as wisdom. Delusion with conceptualization has no basis, therefore realize it as the Dharmakaya of the great basis. The self-thought of delusion is cut off. Thus, this appearance without delusion arises from the key point of original liberation. The aggregates of beings are the body of the Buddha, who has not realized that it is original? The aggregates are the master of the Buddha, arising from the accomplishment of letters at the root place. The bubble in the eye, wisdom is, who has not seen it as self-appearance? Thus it is said. That also