I take refuge in the Lord of the Three Times, who abides in stillness, Who proclaims the true teaching of dependent arising; If one realizes that all phenomena are free from dependent arising, Then all actions and practices are likewise liberated.

Transcending the extremes of existence and non-existence, The wise have nothing to cling to. Profound and without any object, The meaning of dependent arising is established.

If one says phenomena have no inherent nature, Various faults arise; The wise should properly examine That phenomena possess a nature.

If inherent nature is truly obtainable, As the foolish conceive, Then without nature there would be no cause— How could liberation be established?

One cannot say there is inherent nature, Nor can one say there is none. Understanding both nature and its absence, The great wise speak in accord with truth.

Nirvana and samsara— Do not see them as different in nature. Not that nirvana and samsara Have two distinct natures.

Samsara and nirvana— Both are without any essence. If one truly understands samsara, That itself is nirvana.

To refute inherent nature in arising, The cessation of conceptualization is likewise. Like illusions created, Their disappearance reveals no reality.

If cessation destroys something, Know that is conditioned. Even present phenomena are ungraspable— How much more so what is destroyed?

Those aggregates do not cease; When defilements are exhausted, that is nirvana. If one understands the nature of cessation, They attain liberation.

If arising phenomena and ceasing phenomena Are both ungraspable, Examined with right wisdom, They arise from the condition of ignorance.

If one sees phenomena as tranquil, All activities are likewise. Knowing this supreme truth, One gains boundless wisdom of reality.

Dependent arising cannot be seen, Yet this meaning is not unseen. This subtle nature Is not discerned through dependent arising.

What the Buddha, the fully awakened one, taught, Is spoken with cause, not without. If the source of afflictions is exhausted, The appearance of cyclic existence is shattered.

Phenomena follow determined courses; Seeing action and grasping. How are past and future Established from conditions?

How can what has already arisen before Later transform into something else? Thus past and future boundaries Are like illusions seen in the world.

How can illusions arise? How can there be attachment? The deluded seek reality Within illusions.

Past is not future, Yet clinging views prevent letting go. Wisdom observes nature as without nature, Like illusions, mirages, and reflections.

To say arising is not ceasing Is conditioned conceptualization. Yet the wheel of dependent arising Turns without anything appearing.

Whether already arisen or not yet arisen, Their inherent nature is unarisen. If inherent nature is unarisen, How can the name “arising” apply?

When causes cease, phenomena are exhausted, Yet this exhaustion is ungraspable. If inherent nature is inexhaustible, How can the name “exhaustion” stand?

Not the slightest phenomenon can arise, Not the slightest can cease. The two paths of arising and ceasing Appear according to circumstances and meaning.

Knowing arising, one knows cessation; Knowing cessation, one knows impermanence. If impermanence is understood, One does not grasp the bottom of phenomena.

Phenomena arise from conditions, Though arising, they are free from cessation. Like one who reaches the far shore Sees the ocean’s expanse.

If one’s own mind is unawakened, Ordinary beings cling to self-nature. Confusing nature and its absence, Various faults arise.

Phenomena are impermanent, Suffering, empty, and without self. Here, seeing phenomena as free, Wisdom observes nature as without nature.

Without abiding, without object, Without root, not established— Born from the seed of ignorance, Free from beginning, middle, and end.

The great fortress of delusion and darkness, Like a plantain tree, insubstantial, Like a mirage city— All are illusions seen in the world.

This realm, from Brahma at the beginning, The Buddha truthfully taught. Later sages, without falsehood, Spoke without difference.

The world is darkened by delusion, Driven by craving’s continuous flow. The wise understand all cravings And teach equally well.

First, saying phenomena exist, Seeking true nature within existence. Later, seeking finds no nature— Thus, non-attachment and freedom from nature.

If one does not know the meaning of freedom, Hearing leads to clinging. Even meritorious deeds performed Are undermined by the foolish.

As previously taught equally, Those actions are real. If inherent nature is understood, This teaching reveals non-arising.

Thus I have spoken, All based on the Buddha’s words. As he proclaimed, Regarding aggregates, sense bases, and elements, Great elements, consciousness, and so forth— All taught equally. When wisdom directly realizes, There is no falsehood, no discrimination. This oneness, if truly seen, The Buddha called nirvana.

This supreme truth, without falsehood, Without wisdom, there is discrimination. If the mind is scattered, It gives opportunity to demons.

If truly free from faults, This is non-arising. Thus, the condition of ignorance The Buddha taught for the world.

If the world is without discrimination, How can this be non-arising? If ignorance can be extinguished, Once extinguished, there is no arising. The names “arising” and “ceasing” conflict— Foolish discrimination arises.

With cause, there is arising; Without condition, there is no abiding. If apart from conditions there is nature, How can this existence be obtained?

If inherent nature can be grasped, Then arising and abiding are spoken of. Here doubts multiply, Claiming phenomena can abide.

If enlightenment can be attained, Then everywhere there is constant talk. If abiding nature can be grasped, This teaching still involves arising.

To say phenomena have inherent reality Is spoken by the unwise. To say phenomena have a location— Grasping is still ungraspable.

Phenomena are without arising, without self; Wisdom penetrates true nature. Permanent, impermanent, and other characteristics All arise from mental views.

If establishing multiple natures, One seeks inherent reality. How can this not constantly Give rise to faults?

If establishing a single nature, What is sought is like the moon in water— Neither real nor unreal, All arise from mental views.

Greed and hatred are extremely heavy, From these arise clinging views. Debates thus established, Clinging to reality apart from nature.

From that cause, various views arise; From views, afflictions arise. If this is rightly understood, Views and afflictions are both exhausted.

Know phenomena are impermanent, Appearing from conditions. Dependent arising is also non-arising— This is the supreme true speech.

Beings’ distorted false wisdom Takes the unreal as real. Disputes arise with others, While their own conduct turns upside down.

One’s own position cannot be established; How can others’ positions exist? Without self or other positions, Wisdom ends all disputes.

If there is the slightest phenomenon to rely on, Afflictions are like poisonous snakes. If there is no stillness, no movement, The mind has nothing to rely on.

Afflictions are like poisonous snakes, Producing extremely heavy faults. Covered by the poison of afflictions, How can one see the mind?

Like a fool seeing a reflection Mistakenly thinks it real, So the world is bound— Wisdom ensnared by delusion.

Nature is like a reflection, Not an object for the eye of wisdom. Great wisdom is originally unarisen, A subtle realm of thought.

Attached to form are ordinary beings; Free from desire are lesser sages. Understanding form’s inherent nature Is the highest wisdom.

If attached to virtuous practices, Like freedom from desire, yet inverted— Still seeing an illusion, Seeking substance apart from activity.

Knowing this meaning as faulty, Not observing nature as without nature. Afflictions are ungraspable; The light of nature shatters false wisdom.

Wisdom free from defilement is pure, Yet no purity to rely on. If there is reliance, there is defilement— That purity again gives rise to faults.

Extremely evil afflictive phenomena, If seen as free from inherent nature, The mind becomes undisturbed, Crossing the ocean of birth and death.

This nectar of wholesome dharma Arises from great compassion. Based on the Tathagata’s words, Without partiality or discrimination.

Within this, such truths are hard to express, Yet through the wise one's insight they are realized. The wise discern and follow the path of accord, All of which arise from great compassion's turning.

In all phenomena, the true nature's essence, The wise observe in accordance with reason. From this, faith arises in what is faced, Uplifting beings, freeing them from every suffering.

This meaning is profound and vast indeed, I praise it for the sake of ultimate benefit. As the great wise have taught, now it is declared, Shattering the darkness of ignorance in self and others.

When ignorance and afflictions are destroyed, Action after action leaves demonic hindrances behind. Thus, the door to fortunate rebirths opens wide— What loss is there in the matters of liberation?

Those who uphold pure precepts are reborn in heavens— This is a definite and truthful statement. Even if one breaks precepts but maintains right intent, Though discipline is damaged, right view remains unbroken.

Seeds do not sprout without purpose; Seeing benefit, one acts extensively. Without great compassion as the root cause, How could the wise ever generate the desire for Dharma?