Chinese
执持之基。个别思择与知惭。慈悲以及爱恋三者。疑惑与积聚，以及嫉妒，如是名为所作。自性三十三种，乃有身者之自明。如是说者。离贪者，乃于境不悦意之执持，体性为嗔恚，以大小之差别分三种。彼亦执持方式不明显者为小，明显出现然不能造作行为者为中等，能催动行为者为大。下者等亦如是类推。心中去与来二者，乃于境作意与复还于内作意，从作意中分出者。 忧恼者，乃与悦意之境分离之痛苦，亦分大小三种。寂静者，如疲劳困乏般愣愣而住，非是具知。分别念者，乃执持相之想。怖畏者，乃恐惧。贪欲者，乃缘悦意之境于三时而耽著，亦分大小三种。取者，乃令趣入贪欲之境之心。不善者，乃后悔。饥渴二者，仅是知晓而已，由此因缘心不适意。感受者，乃感受乐受苦受舍受等，亦分大小三种。有知者与，有知之作者与，执持之基，即于所知之境等颠倒执持之心，颠倒之义亦为显现真实而思择。个别思择者，乃于合理与不合理而观察。知惭者，乃知于自身生起异熟痛苦等过患，从而对不应作之事谨慎。慈悲者，乃欲离痛苦。爱恋三者，于所喜爱之境，欲求与之相遇、获得悦意，以及欲求从损害中守护之，此三者。疑惑者，乃与犹豫相关联，具有怯懦之相，不稳固。积聚者，乃悭吝，不愿施舍。嫉妒者，乃于他人之圆满心生烦乱。 滋长之自性四十者：贪与执着，以及喜悦。喜悦中等，甚为喜悦。欢喜与极为满意，以及惊奇与同样之傲慢。满足与同样之拥抱，以及亲吻，同样之吮吸。稳固与精进与我慢，作为与抢夺
English
The basis of holding. Individual discernment and knowing shame. Compassion and the three loves. Doubt and accumulation, and jealousy, are known as actions. The thirty-three natures are the self-awareness of embodied beings. As it is said, detachment is the holding of unpleasantness towards an object, its essence being hatred, divided into three by size. That is, the manner of holding is unclear, which is small; when it appears clearly but cannot initiate action, it is medium; and when it can urge action, it is large. The same applies to the lower ones. The two, going and coming in the mind, are thinking about the object and thinking back inwardly, separated from thinking. Sorrow is the suffering of being separated from a pleasing object, also divided into three sizes. Peace is like being exhausted and tired, sitting stunned, not being mindful. Discrimination is the perception of holding onto signs. Fear is being afraid. Desire is attachment to a pleasing object, focusing on the three times, also divided into three sizes. Taking is the mind that causes one to engage with the object of desire. Non-virtue is regret. Hunger and thirst are merely understood, and due to this cause, the mind is uneasy. Feeling is the feeling of pleasure, pain, indifference, etc., also divided into three sizes. The knower, the agent of knowing, and the basis of holding, which is the mind that wrongly grasps the objects of knowledge, the meaning of wrong is also thinking that reality is manifest. Individual discernment is examining what is reasonable and unreasonable. Knowing shame is knowing that negative consequences such as ripening suffering will arise in oneself, and being cautious about what should not be done. Compassion is the desire to be free from suffering. The three loves are the desire to meet and obtain what is pleasing in the object of affection, and the desire to protect it from harm, these three. Doubt is connected with hesitation, having a timid appearance, and is unstable. Accumulation is stinginess, unwilling to give. Jealousy is mental disturbance towards the perfections of others. The forty expanding natures are: attachment and clinging, and joy. Intermediate joy, extreme joy. Delight and extreme satisfaction, and wonder and likewise arrogance. Contentment and likewise embracing, and kissing, likewise sucking. Steadfastness and diligence and pride, acting and seizing.
Chinese
以及力量和，喜悦和俱生，同样俱生之无，极俱生和猛，种种娇媚和怀恨，善和语明真谛和，非真谛和如是定，不近取布施者，劝勉和如是勇士和，无惭和谄諂与毒，不逊和他曲，何为四十种体性，乃极空之刹那也。如是说者。贪是对于当得之境心生贪恋。执是对于已得之境心生贪恋。悦意是境悦意显现少许即生欢喜，有大小中三种。如是五者是贪欲之分别念真实也。喜是对于欲事成就而生欢喜。餍足是对于彼之相一再领受。惊奇是依于新得之事物而心生高举，未寂静而喋喋不休。放逸是心于悦意之事散乱。满足是（藏文《ཛཾ》+乐）饱足。拥抱和，亲吻和，吮吸三者是欲行彼等之心，乃对于境贪恋之身语之事业发起，又又发起，不舍发起之譬喻也。坚固是心不改变，不能将认识转为其他。精进是勤奋，对于善事欢喜。我慢是心生高举，乃七慢等。事业是造作之义，乃不舍成办事业之勤作。欲夺是贪心。力量是欲摧伏他者，乃害心。喜悦是对于进入（藏文《ཛཾ》+庸常）之事心生喜悦。俱生是转变之过失，乃犹豫不定，对于难行之事需作结合却未能或停留在犹豫之中，有大小中三种。猛是忿怒，乃欲争等。娇媚是美饰。怀恨是仇恨。善是对于善业心生欢喜。语明和理解是他人理解且不转变认识而说。非真谛是转变认识而欲说。定是于心或稳固而持之以恒之盔甲。不取是对于境不欲完全执取。布施者是欲布施者。
English
And strength, joy and co-emergent, likewise the absence of co-emergence, extremely co-emergent and fierce, various charms and resentment, virtue and clear speech, truth and, non-truth and thus certainty, not closely taking, the giver, exhortation and likewise the hero, shamelessness and deceit and poison, insubordination and crookedness, whatever are the forty characteristics, are a moment of utter emptiness. As it is said. Attachment is the mind being attached to an object to be obtained. Grasping is attachment to an object already obtained. Delightful is joy arising from the mere appearance of a delightful object, there are three types: great, small, and medium. Thus, these five are the actual conceptualizations of desire. Joy is happiness arising from the accomplishment of a desired object. Satisfaction is repeatedly experiencing its aspect. Wonder is the mind being elevated based on a newly obtained object, being restless and chattering incessantly. Negligence is the mind being distracted by a delightful thing. Contentment is being satiated with (Tibetan: 《ཛཾ》+ bliss). Embracing, kissing, and sucking, these three are the mind desiring to do those things, which is initiating the actions of body and speech attached to the object, initiating again and again, and the example of not abandoning initiation. Steadfastness is the mind not changing, being unable to transform awareness into something else. Diligence is effort, joy in virtue. Pride is thinking highly of oneself, such as the seven prides. Action is the meaning of fabrication, which is not abandoning the effort to accomplish the action. Wanting to seize is greed. Strength is wanting to subdue others, which is harmful intent. Joy is the mind being joyful in engaging in (Tibetan: 《ཛཾ》+ ordinary) activities. Co-emergent is the fault of transformation, which is being hesitant, needing to combine with difficult tasks but failing or remaining in hesitation, there are three types: great, small, and medium. Fierce is anger, such as wanting to argue. Charm is beauty. Resentment is hatred. Virtue is being pleased with virtuous actions. Clear speech and understanding are speaking in a way that others understand and without transforming awareness. Non-truth is wanting to speak by transforming awareness. Certainty is the armor of holding the mind or being steadfast. Not taking is not wanting to completely grasp the object. The giver is the one who wants to give.
Chinese
劝说是想要从一个地方劝说到另一个地方。勇士是想要从遮障中解脱。无惭是对于不应做的事情不回避。幻是欺骗他人的心，即与狡诈相关的心理。毒是精通于恶见，即五种恶见。不驯服是想要胜过他人，即想要毫不吝惜地占有他人的住所、身体和享受。虚伪是狡诈和欺骗的结合。如此共有四十种。获得的自性七种是：中间贪着的瞬间，遗忘、错乱，不语、沮丧，懒惰以及疑惑。第一种是贪欲使心迷惑，因此称为中间贪着，其本体是无明。这也会遮蔽如实。遗忘是失去记忆。错乱是将海市蜃楼执着为水等。不语是心从说话中退转。有些人因为不明白名称，也解释为不善于说出名称。沮丧是对任何事物都感到厌倦。懒惰是不喜欢善行。疑惑是对禅定的行境产生怀疑，总的来说，也包括所有的疑惑。自性一百零八种在续部中说，就像在其他因上通常有八十种说法一样，分五个阶段归纳为八十种。第一组是嗔恨最初存在，由于其同类较多，所以称为嗔恨的分别念三十三种。第二组是贪欲的分别念较多，所以是贪欲的四种。第三组是愚痴的同类成分较多，所以说其分别念有七种。如是八十种通过昼夜的区分，变为一百六十种。昼夜也是方法和智慧的区分，即通过世俗和胜义来区分。第二种是通常对于离贪，愤怒是最初的阶段，贪欲的许多分别念是贪欲，我慢和恶见三种是中间的阶段，无明疑惑是最后的阶段，这六种根本烦恼是主要的。这些是投生和成就的作者，因此是轮回的根本，而这些从基础时期开始，就是从自性安乐和光明中产生并融入的空性，这就是它的自性。
English
Persuasion is wanting to persuade from one place to another. A hero is wanting to be liberated from obscurations. Shamelessness is not avoiding what should not be done. Illusion is the mind that deceives others, that is, the mind associated with deceit. Venom is being skilled in wrong views, that is, the five wrong views. Untamed is wanting to surpass others, that is, wanting to possess others' dwellings, bodies, and enjoyments without reservation. Hypocrisy is the combination of deceit and deception. Thus, there are forty in total. The seven natures of attainment are: the moment of intermediate attachment, forgetfulness, confusion, non-speech, depression, laziness, and doubt. The first is that desire makes the mind confused, therefore it is called intermediate attachment, and its essence is ignorance. This also obscures reality. Forgetfulness is the loss of memory. Confusion is clinging to mirages as water, and so on. Non-speech is the mind turning away from speaking. Some, not understanding the name, also explain it as not being good at speaking the name. Depression is being tired of whatever object it is. Laziness is not liking virtue. Doubt is having doubt about the object of meditation, and in general, all doubts are included. The one hundred and eight natures are spoken of in the tantras, just as there are usually eighty terms for other causes, they are summarized into eighty in five stages. The first group is that anger exists initially, and because its similarities are many, it is called the thirty-three aspects of anger. The second group is that the aspects of desire are many, so there are forty aspects of desire. The third group is that the similarities of delusion are more numerous, so it is said that there are seven aspects of it. Thus, eighty are divided into one hundred and sixty by the distinction of day and night. Day and night are also the distinction of method and wisdom, that is, distinguished by conventional and ultimate. The second is that generally for detachment, anger is the initial stage, many aspects of desire are desire, pride and wrong views are the intermediate stage, and ignorance and doubt are the final stage, these six root afflictions are the main ones. These are the agents of throwing and accomplishing, therefore they are the root of being born in samsara, and these from the base time are the emptiness from which self-nature bliss and luminosity arise and dissolve, that is its self-nature.
Chinese
如果在ཞིན་ལམ་中受用并融入光明中，那么这些就是自身解脱的特殊因缘。生死的界限也是这些，所以要努力修习此道。第三，关于显现的方式和显现的缘起，首先，三十三种自性的骑乘风融入，当这些自性融入时，显现就产生。然后，四十种分别念连同风融入，产生增长。然后，七种愚痴觉悟连同风融入，产生获得。这临近获得本身也在第四个刹那融入光明中。显现升起时，据说增长的自性融入，增长之时获得的自性融入。有些人认为首先自性融入，然后三相显现。关于融入的方式，有些人认为将粗大的二十五种分为五组，每组五种地融入。许多前代人认为粗大的二十种先融入，然后五大融入。最后，自性显现的融入方式出现，详细的分析应该在其他地方了解。第二，风和心主要从心间的དྷཱུ་ཏཱི་明点中产生，从内外的方法中产生智慧的方式，以及由此产生乐空结合的方式。第一，所有上门的圆满次第也能使风进入中脉，安住和融入，因此能产生与三相相应的少许，因为能够引导融入དྷཱུ་ཏཱི་的具足四喜的特征。然而，要使三相真实显现，需要金刚念诵、拙火、明点宝瓶等在心间要害处击打，因为在那里风和明点融入才会显现。然而，心的对境的三相，在心间的དྷཱུ་ཏཱི་脉结未解开之前是无法产生的，因此修习那些解开了脉结的圆满次第所产生的智慧心三者，就是心的对境的三相。仅仅依靠这个就能达到心性寂灭的终点吗？不能。如《一切集密智慧金刚》的续部中所说：“金刚和莲花真实结合，是心和心所的方便。心和心所平等结合，是产生大乐三摩地的方便。”以及“没有咒语和手印结合的金刚和莲花平等结合