Chinese
那。例如彩虹显现般，然胜义如虚空，五色各自不混，自明心性一之状态显现，然自生智慧无为性，皆世俗有为显现。显现有为，显现之时亦然，体性自生之智慧不可分，金刚性。于此，如王行，即佛陀深奥者未作，众生赤裸者未改，自性任运真谛无别亦然。非如是，执着异体之系缚解脱之故，示现无别，然体性二元与非二元等，于二谛，超离心之思与语之边。是故，显现为境与识亦然，自生之智慧自显现而已。如是显现如因果，然体性无二因果，于自生智慧无别也。外器与内情二秘密亦是心之本性。如是诸法安住于智慧自性，是道与果一切之本体。义与关联，体性本来一之故，得果之方便大方便，为使果显现之故，无有彼之外的他处，唯自生也。自生智慧本来自有之义，先行之道名为第一品。༈ 自生智慧真谛无别任运自成之状态，于见之见礼敬后，从最初之因性，道近且乐圆满，是故是胜道，是故当说真实义之见。如是说者立誓也。若然，于智慧眼开中，劣者串习三胜，从稳固入于观察之河见。如是先修后说见，相违耶？若问，未悟见之前，是寻道，道是悟见后行道，故无过失。是故道之前须悟见，故第一二品立见，亦名第一品。何者具足智慧，欲现见智慧自性之见，十四义即为需求，见悟之时器、因、缘、方便、数、实物。行六者得，功德、暖相、征兆三者体性
English
Na. For example, like the appearance of a rainbow, yet in ultimate reality, like the sky, the five colors do not mix separately, the self-illuminating nature of mind appears as one, yet self-born wisdom, the unconditioned nature, appears as all conventional conditioned things. Appearing as conditioned, even at the very moment of appearance, the essence, the self-born wisdom, is indivisible, the Vajra nature itself. In this, like the conduct of a king, that which the profound Buddha did not make, that which naked sentient beings did not alter, the naturally inherent truth is also inseparable. It is not like that; for the sake of liberating the attachment of grasping at differences, it is shown as inseparable, but the essence of duality and non-duality, etc., in the two truths, transcends the limits of mental thought and verbal expression. Therefore, even that which appears as objects and consciousness is merely the self-appearance of self-born wisdom. Although it appears like cause and effect, the essence is not two, cause and effect, but is inseparable as self-born wisdom. The two secrets of the outer vessel and the inner essence are also the very nature of mind. Thus, all phenomena abiding in the self-nature of wisdom, that is the basis of all paths and fruits. Because the meaning and connection are of one originally inherent essence, by the great method of obtaining the fruit, for the sake of manifesting the fruit, there is no other place apart from that; it arises only from itself. The meaning of self-born wisdom being inherently present within oneself, the path that precedes it is called the first chapter. ༈ Having paid homage to the vision of the self-born wisdom, the inseparable truth, the spontaneously accomplished state, from the very nature of the first cause, the path is near and blissfully complete, therefore it is the supreme path; therefore, the meaning of what is true, the view itself, shall be explained. Thus, the explanation is vowed. If so, in the Opening of the Eye of Wisdom, the inferior one is accustomed to the three victories, from stability, entering the river of investigation, one sees. If it is said that there is a contradiction between first practicing meditation and then explaining the view later, before realizing the view, one is seeking the path; the path is traversed after realizing the view, so there is no fault. Therefore, it is necessary to realize the view before the path, so the first two chapters establishing the view are also called the first chapter. Those who are endowed with intelligence, desiring to manifestly see the view of the self-abiding wisdom, the fourteen meanings, namely the need and the time, vessel, cause, condition, method, number, and entity for realizing the view. Obtaining the six practices, the qualities, warmth, and the three signs are the essence.
Chinese
尺度和过失。被置于支分开展的根本。在没有领悟和见到法性不可思议之义之前，将禅修融入无思的自性坛城中，那是没有真实显现的愚人，是不确定的黑暗幻化，是不懂法义的智者。由于没有智慧之眼，便走向盲人的大城市，在轮回的处所漂泊。如果未领悟见地，即使禅修也无法找到道路，因此如同无明的眼翳，是般若之眼。对于盲人来说，如同石杵金刚阿阇黎，以杂染和政务使之欢喜，先获得权力等等，然后听闻原始大圆满之论，必须开启智慧之眼，见到自性之坛城。如此领悟和见到，也是凭借自性之串习。对于成为法器者，有时间长短两种情况。对此也有次第和顿悟，四分自住。分开后，便能进入大瑜伽，并证悟。长时是劫，与化身刹土的微尘数相等。对于出离之乘等，若心已极度串习，则安住于极度串习，时间长久或多有间断。因具有智慧之眼，故能进入此大圆满。长时也有次第和顿悟。前者是长时次第的，在事部续典本身中，诸地的差别和次第安排，也只是进入秘密藏的道路阶梯而已。此外，于三恶趣有天人，于轮回有声闻缘觉，于二边有菩萨。从克里亚等外续到玛哈，以四乘而得出离。以一个密咒乘而安住果位。如是，先圆满了下部道的阶梯，然后与玛哈结合。经中说，因此种姓不定，从异生到生于法的殊胜种姓，从根本上，异生是生起黑暗知识的，那本身就是。如来藏是自性存在的因，因此对轮回生起少许厌倦，安住于节食是因的缘。进入世俗的乘。生起八种心。
English
Measure and fault. Placed at the root of the expanded branches. Without realizing and seeing the meaning of the inconceivable nature of reality, to enter meditation into the mandala of the nature of non-thought, that is a fool without true appearance, an uncertain dark illusion, a wise person who does not understand the meaning of the Dharma. Because there are no eyes of wisdom, one goes to the great city of the blind, wandering in the place of samsara. If one does not realize the view, even if one meditates, one cannot find the path, therefore it is like the cataract of ignorance, it is the eye of prajna. For the blind, it is like a vajra pestle acharya, pleasing them with defilements and politics, first obtaining power and so on, and then hearing the original Great Perfection teachings, one must open the eyes of wisdom and see the mandala of one's own nature. To realize and see in this way is also through the practice of one's own nature. For those who become vessels, there are two kinds of time, near and far. There are also gradual and sudden awakenings, with four parts abiding in themselves. When separated, one can enter the Great Yoga and realize it. Long time is kalpas, equal to the number of dust particles in the field of manifestation. For the vehicle of renunciation and so on, if the mind is extremely practiced, then abiding in extreme practice, the time is long or there are many interruptions. Because one has the eyes of wisdom, one can enter this Great Perfection. Long time also has gradual and sudden awakenings. The former is the gradual path of long time, in the Kriya Tantra itself, the differences and sequential arrangements of the grounds are only the steps on the path to entering the secret essence. Furthermore, in the three lower realms there are gods and humans, in samsara there are shravakas and pratyekabuddhas, and on the two extremes there are bodhisattvas. From the outer tantras such as Kriya to Maha, liberation is attained through the four vehicles. The result abides through one mantra vehicle. Thus, first perfecting the steps of the lower path, then uniting with Maha. As it is said in the scriptures, therefore the lineage is uncertain, from ordinary beings to the supreme lineage born into the Dharma, from the very beginning, ordinary beings are those who give rise to the knowledge of darkness, that itself is it. The Tathagatagarbha is the cause of self-existing nature, therefore a little weariness arises towards samsara, and abiding in fasting is the condition of the cause. Entering the mundane vehicle. Eight minds arise.
Chinese
那么，八种心是：如种子般的心，以及，苗芽，树干，树枝，树叶，花朵，果实，成为滋养。第一，黑暗的知识，从出生的地点对轮回感到厌倦，产生修法的想法，这就像种子。给予自己的父母和朋友布施，这就像苗芽。不分对象地布施，这就像树干。对于苦行者等等，目标是安乐，这就像树枝。对此，伸展肢体布施并产生喜悦，这就像树叶。慷慨地布施并大大地产生喜悦，这就像花朵。近住等守护各自的戒律，这就像果实。以虔诚之心供养神和三宝，这是成为滋养的心。当处于最终完成的状态时，如来藏自性存在的相似性和具有的因。从上师善知识，众生的怙主那里，听到关于上方的过失和功德，看到上方的功德和下方的过失。以其力量对轮回感到厌倦，并对愚昧的功德感到厌烦。据说，两种因是相似的，是共同作用的因。上方的上师是主因，密咒等乘的目标是缘，学生是合格的器皿，这是因缘。当这三者聚集的瞬间，智慧增长，这就像直接的缘。另一种说法是，主因是善知识，是因和共同的。进入的缘是前一个和后一个。目标的缘是密咒。进入的缘是直接的，这是四种顺缘，加上六识清净无过失，目标的缘是密咒等的六境聚集，进入的缘是六识清晰，这是直接的，瞬间没有间隔地增长。这样，从两种因和四种或六种缘中，就像从根中生出火焰一样，心动摇并产生。首先将解脱的四种乘中的第一个，天人的乘放在首位。然后从声闻，独觉，菩萨等逐渐前进。前一个乘以两种因和四种缘的力量提升到更高的乘，从瑜伽的瑜伽续部的意义上来说。宣讲这个大乘的导师善知识。
English
So, the eight minds are: the mind like a seed, and, sprout, trunk, branch, leaf, flower, fruit, becoming nourishment. First, the darkness of knowledge, from the place of birth, feeling weary of samsara, giving rise to the thought of practicing Dharma, this is like a seed. Giving charity to one's parents and friends is like a sprout. Giving without discrimination is like a trunk. For ascetics and so on, the goal is ease, this is like a branch. To this, extending limbs to give and generating joy is like a leaf. Giving generously and greatly generating joy is like a flower. Upholding each of the vows such as the upavasatha is like a fruit. Offering to the gods and the Three Jewels with devotion is the mind that becomes nourishment. When in the state of final completion. The Tathagatagarbha, the cause of similarity and possession of the nature of existence. From the Guru, the virtuous friend, the protector of beings, hearing about the faults and merits of the above, seeing the merits of the above and the faults of the below. With its power, weary of samsara and disgusted with the merits of ignorance. It is said that the two causes are similar and are the cause of working together. The Guru above is the Lord's cause, the goal of tantra and other vehicles is the condition, the student is a qualified vessel, this is the cause and condition. When these three gather in an instant, wisdom increases, this is like the direct condition. Another saying is that the Lord's cause is the virtuous friend, which is the cause and common. The entering condition is the former and the latter. The object condition is mantra. The entering condition is immediate, these are the four favorable conditions, plus the six consciousnesses are pure and without fault, the object condition is the gathering of the six objects of mantra etc., the entering condition is the six consciousnesses are clear, this is immediate, without interruption in an instant, it increases. Thus, from the two causes and four or six conditions, just as fire arises from the root, the mind trembles and arises. First, put the first of the four vehicles of liberation, the vehicle of gods and humans, in the first place. Then gradually proceed from the Shravakas, Pratyekabuddhas, Bodhisattvas, etc. The former vehicle rises to the higher vehicle by the power of the two causes and four conditions, from the meaning of the Yoga Tantra. The teacher, the virtuous friend, who teaches this Mahayana.
Chinese
听闻上师之教诲，如前所示，以二因和四缘，生起欲入无上乘之心的动摇。以“若能通达摩诃之基，即实相之义”之愿，于殊胜影像之闲暇中，金刚次第生起而入。以无上之最胜誓言之坚定之门，于彼处给予。对于已确定摩诃种姓之弟子，给予利益的十灌顶，以及能力之灌顶中的听闻灌顶和禅修灌顶二者，加持融入相续。之后，以精勤闻思，开启智慧之自性眼之殊胜方法，为以自性之因，能见坛城之故。以闻思摩诃之论典，而受持殊胜智慧，成为堪能之器。其中，有些是顿悟，有些是渐悟，二者之中，顿悟有六边，此处所说六边为：时际顿悟、自性顿悟、基位顿悟、暂位顿悟、事业圆满顿悟、以及语默顿悟。前者是：先前修习了解脱道，舍弃事部瑜伽三部，而顿入摩诃等。二是自性根器敏锐，证悟解脱同时。三是未曾修习任何密法，从凡夫直接进入殊胜乘。四是妥噶行者舍弃暂道而顿超。五是道路走到尽头，刹那间到达佛地。六是以口耳传承的窍诀，刹那间使自显现显现。先前已经修习了如微尘数劫的时间，未曾进入共同乘修习那么久远的边际，进入了胜义和世俗无碍、无分别、无二元的幻化网之义摩诃，先前已经修习了如微尘数劫的时间而进入摩诃，也是此生于四种解脱道中，次第先前修习，而此生顿入摩诃而行。有些修习是其他根器自性敏锐者。如因果乘大乘之下部，显宗和密宗。