Tibetan
མེད་ཀྱི་དགོངས་པ། འཁོར་འདས་གང་དུའང་མ་གྲུབ་ལ་ཡེ་སྟོང་རང་བྱུང་གི་ཡེ་ཤེས་ཆེན་པོ་ཡེ་ཐོག་ཉིད་ནས་ནམ་མཁའ་ལྟར་གནས་པ་ནི། མུ་ཏིག་ཕྲེང་བ་ལས། ངོ་བོ་ཉིད་ནི་ཀ་དག་པས། །རང་བཞིན་ཉིད་ལ་ལྷུན་གྲུབ་བོ། །ས་དང་ཕྱོགས་དང་རིས་ལས་འདས། །ཡོད་དང་མེད་དང་བལྟ་རུ་མེད། །སྒྲ་ཚད་རྣམས་ཀྱི་སྤྱོད་ཡུལ་མིན། །གཅིག་དང་ གཉིས་དང་བགྲང་ཡུལ་མེད། །སྟོང་པ་ཆེན་པོར་བབས་ཀྱིས་གྲུབ། །ཅེས་པ་དང་། ཀློང་དྲུག་པ་ལས། སྤྲོས་བྲལ་ཆོས་ཉིད་ཀ་དག་ནི། །རང་ངོ་རྣམ་དག་སྙིང་པོའི་གཞི། །དེ་ལ་ཚིག་དང་ཡི་གེ་བྲལ། །བརྗོད་པས་གཏན་ལ་དབབ་ཏུ་མེད། །སྒྲོ་འདོགས་ཐ་སྙད་ཀུན་བྲལ་ཏེ། །གཟུང་དང་འཛིན་པའི་རྣམ་རྟོག་མེད། །སངས་རྒྱས་མེད་ཅིང་སེམས་ཅན་མེད། །ཆོས་མེད་ཆོས་ཀྱི་འདུ་ཤེས་མེད། །གང་མེད་ཅི་མེད་ཅི་ཡང་མེད། །དེ་ལྟར་མེད་པའི་སྙིང་པོ་ལ། །རེ་ཞིག་ཚིག་གིས་གཏན་ཕབ་ན། །ངོ་བོ་ཉིད་ལ་ཀ་དག་ལ། །རང་བཞིན་དུ་ནི་ལྷུན་གྲུབ་བོ། །ཞེས་སོ། །གཉིས་པ་ལ་རྩོད་པ་དང་། ལན་གཉིས་ལས་རྩོད་པ་ནི། ངོ་བོ་ཀ་དག་ཡིན་ན་དྲི་མ་ཡེ་ཟད་ཡིན་པའི་ཕྱིར་སེམས་ཅན་འཁོར་བར་འཁྲུལ་པ་མི་རིགས་ལ། རང་བཞིན་ལྷུན་གྲུབ་ཡིན་ན་འབྲས་བུ་ལྷུན་གྱིས་གྲུབ་ཟིན་པས་ཡེ་ནས་འབད་མེད་དུ་སེམས་ཅན་རྣམས་གྲོལ་བར་རིགས་སོ་ཞེ་ན། ལན་ནི། ཡེ་ནས་གྲོལ་ཟིན་པས་དྲི་མ་བསྐྱར་ནས་མཚན་ཉིད་པ་སྦྱང་དུ་མེད་ཅིང་འཁྲུལ་པ་དང་གྲོལ་བ་རང་མཚན་པ་མེད་དེ་རྨི་ལམ་གྱི་གྲོལ་འཁྲུལ་ལྟར་རིག་པའི་རོལ་པ་ཙམ་དུ་སྣང་དུས་ཉིད་ནས་གྲུབ་མ་མྱོང་བས་ཀ་དག་ཡིན་པ་ལ་སྐྱོན་མེད། ལྷུན་གྲུབ་ཡིན་པས་ཡེ་ནས་དབྱིངས་ཀྱི་སྐུ་དང་ཡེ་ཤེས་རང་བཞིན་རྣམ་དག་ཏུ་རྫོགས་ཀྱང་གཉིད་སད་པ་ལྟར་གློ་བུར་དྲི་བྲལ་གྱི་ཆ་ལས་ཡེ་ཐོག་དེར་མངོན་དུ་གྱུར་ཚར་ཡོད་པས་ སྐྱོན་མེད་དོ་ཞེས་བསྟན་པ་ནི། དེ་ཉིད་ལས། ངོ་བོ་ཉིད་ལ་ཀ་དག་པས། །སེམས་ཅན་འཁོར་བ་འདི་མི་རིགས། །མ་རིག་དྲི་མ་ཡེ་ཟད་ཕྱིར། །སྟོན་པས་གསུངས་པ་སེམས་དཔའ་ཆེ། །རང་བཞིན་ལྷུན་གྱིས་གྲུབ་པའི་ཕྱིར། །དེ་ཡང་མ་འགགས་རོལ་པར་སྣང་། །སེམས་དཔའ་ཉིད་ཀྱིས་ཡང་གསོལ་བ། །རང་བཞིན་ཉིད་ལ་ལྷུན་གྲུབ་ན། །སེམས་ཅན་འདི་དག་རང་གྲོལ་རིགས། །ཡེ་ནས་ལྷུན་གྱིས་གྲུབ་པའི་ཕྱིར། །གསུངས་པ་སེམས་ཅན་འདི་དག་ནི། །ངོ་བོ་ཀ་ནས་དག་པའི་ཕྱིར། །གྲོལ་བ་རྣམས་ཀྱང་རོལ་པར་སྣང་། །བྱང་ཆུབ་སེམས་དཔས་ཡང་གསོལ་བ། །ངོ་བོ་ཉིད་ནི་ཀ་དག་པས། །ལྷུན་གྲུབ་ལ་ཡང་དགོས་མེད་འགྱུར། །ཡང་ན
Chinese
无之意。 轮涅何处亦不成立，本来空性自生之大智慧，从本来即如虚空般安住。 如《摩尼宝鬘》云： “本体自性本初净， 自性任运自然成， 离地离方离界限， 有无俱泯不可观， 音声度量皆非境， 一二之数无所计， 融入大空即成就。” 又如《六界续》云： “离戏法性本初净， 自面清净心之基， 彼离言语与文字， 不可言说而决定， 远离增益诸戏论， 无有能取所取想， 无佛亦无诸有情， 无法亦无有法想， 何无何无一亦无， 如是无有之精要， 略以言词而决定， 本体自性本初净， 自性之中任运成。” 第二，辩论与答复二者，辩论为： 若本体本初清净，则应无有垢染，故有情众生流转轮回不应理。 若自性任运成就，则果已任运成就，故从本来无勤即应解脱。 答复为： 从本来已解脱，故垢染亦不可重新清净，迷乱与解脱亦无自相，如梦中之解脱与迷乱，仅为觉性之游舞，显现之时即未曾成立，故本初清净无有错谬。 任运成就故，从本来法界之身与智慧自性清净圆满，然如睡醒般，从忽然离垢之分，于本来之处显现已竟，故无有错谬。 如彼续云： “本体自性本初净， 故诸有情不应理， 无明垢染已净故， 导师所说大心士。 自性任运成就故， 彼亦无碍而显现， 心士复又如是请， 自性之中任运成， 故此有情自解脱。 本来任运成就故， 导师所说此有情， 本体从初即清净， 解脱亦皆为游舞。 菩提心士复又请， 本体自性本初净， 任运成就亦成无， 又或”， "english_translation": "The meaning of non-existence: The great wisdom of primordial emptiness and self-arising, which is not established in either samsara or nirvana, and which abides like the sky from the very beginning. As the "String of Pearls" says: "Because the essence is primordially pure, The nature is spontaneously accomplished. It transcends earth, direction, and boundaries. It is beyond existence and non-existence, and cannot be seen. It is not the object of sound and measure. There is no counting of one and two. It is accomplished by falling into the great emptiness." And as the "Six Spaces" says: "The nature of reality, free from elaboration, is primordially pure. The basis of the essence of self-face, completely pure. It is free from words and letters. It cannot be determined by expression. It is free from all imputations and concepts. There is no grasping or apprehended. There is no Buddha and no sentient beings. There is no Dharma and no concept of Dharma. There is nothing that is not, nothing at all. In such an essence of non-existence, If we briefly determine it with words, The essence is primordially pure, And the nature is spontaneously accomplished." Secondly, there are two parts: debate and answer. The debate is: If the essence is primordially pure, then there should be no defilement, so it is not reasonable for sentient beings to wander in samsara. If the nature is spontaneously accomplished, then the result is already spontaneously accomplished, so it is reasonable for all sentient beings to be liberated effortlessly from the beginning. The answer is: Since they are liberated from the beginning, defilements cannot be purified again, and there is no self-character of delusion and liberation. Like the delusion and liberation in a dream, it is only a play of awareness. It has never been established at the time of appearance, so there is no fault in being primordially pure. Because it is spontaneously accomplished, the Dharma-body and wisdom nature are completely pure from the beginning, but like waking up from sleep, from the part of sudden freedom from defilement, it has already become manifest in that primordial state, so there is no fault. As that very text says: "Because the essence is primordially pure, It is not reasonable for sentient beings to be in samsara. Because the defilement of ignorance is completely exhausted, The Teacher spoke of the great Bodhisattva. Because the nature is spontaneously accomplished, It also appears as an unceasing play. The Bodhisattva himself again requested, If the nature is spontaneously accomplished, Then these sentient beings should be self-liberated. Because it is spontaneously accomplished from the beginning, The Teacher said that these sentient beings, Because the essence is pure from the beginning, Liberation also appears as a play. The Bodhisattva again requested, Because the essence is primordially pure, Spontaneous accomplishment also becomes unnecessary, Or"
English
The meaning of non-existence: The great wisdom of primordial emptiness and self-arising, which is not established in either samsara or nirvana, and which abides like the sky from the very beginning. As the "String of Pearls" says: "Because the essence is primordially pure, The nature is spontaneously accomplished. It transcends earth, direction, and boundaries. It is beyond existence and non-existence, and cannot be seen. It is not the object of sound and measure. There is no counting of one and two. It is accomplished by falling into the great emptiness." And as the "Six Spaces" says: "The nature of reality, free from elaboration, is primordially pure. The basis of the essence of self-face, completely pure. It is free from words and letters. It cannot be determined by expression. It is free from all imputations and concepts. There is no grasping or apprehended. There is no Buddha and no sentient beings. There is no Dharma and no concept of Dharma. There is nothing that is not, nothing at all. In such an essence of non-existence, If we briefly determine it with words, The essence is primordially pure, And the nature is spontaneously accomplished." Secondly, there are two parts: debate and answer. The debate is: If the essence is primordially pure, then there should be no defilement, so it is not reasonable for sentient beings to wander in samsara. If the nature is spontaneously accomplished, then the result is already spontaneously accomplished, so it is reasonable for all sentient beings to be liberated effortlessly from the beginning. The answer is: Since they are liberated from the beginning, defilements cannot be purified again, and there is no self-character of delusion and liberation. Like the delusion and liberation in a dream, it is only a play of awareness. It has never been established at the time of appearance, so there is no fault in being primordially pure. Because it is spontaneously accomplished, the Dharma-body and wisdom nature are completely pure from the beginning, but like waking up from sleep, from the part of sudden freedom from defilement, it has already become manifest in that primordial state, so there is no fault. As that very text says: "Because the essence is primordially pure, It is not reasonable for sentient beings to be in samsara. Because the defilement of ignorance is completely exhausted, The Teacher spoke of the great Bodhisattva. Because the nature is spontaneously accomplished, It also appears as an unceasing play. The Bodhisattva himself again requested, If the nature is spontaneously accomplished, Then these sentient beings should be self-liberated. Because it is spontaneously accomplished from the beginning, The Teacher said that these sentient beings, Because the essence is pure from the beginning, Liberation also appears as a play. The Bodhisattva again requested, Because the essence is primordially pure, Spontaneous accomplishment also becomes unnecessary, Or"