English
For those with superior faculties, a hundred like that are needed. Indicated by the word "etc.," those with intermediate faculties need two hundred. Those with inferior faculties take three hundred kalpas. It is said that although the views of the sutras and tantras differ, this tantra states that it takes three kalpas in that way. The second view is: The essence is originally without difference, the nature of reality is suchness, the power of the nature of reality abiding in the same nature, the field of manifestation appears as five forms, and due to speculation with conceptual thought, it appears as five fives with the distinction of liking and disliking. Through the ignorance of clinging to self and what belongs to self, karma manifests, actions and so on, through the twelve links of dependent origination, the cause of being born in the realm of samsara in the three realms is caused by these. They say this, and strive to prevent the five objects of reality that they themselves acknowledge. Therefore, the uninterrupted manifestation of the self-arisen wisdom's own power, even if practiced for many kalpas, cannot be prevented, and therefore one revolves in the three realms. The third view is: Thus, the nature of reality is suchness, the nature of the all-creating bodhicitta, in the same nature of reality's power, the field appears as five forms, and the five objects of liking and disliking that arise in the mind become the source of afflictions such as attachment, and these are precisely the five objects of liking. Therefore, the Mahayana proponents of characteristics establish the five objects that appear in the self-radiance of reality as unborn through the great reasoning of the Middle Way, and practice in the emptiness of reality. Such a path, the manifestation of one's own mind, the self-arisen wisdom, even after countless three kalpas and so on, for a long time, cannot be used or practiced, and therefore in the meantime, one revolves in the three realms of existence. The fourth view is: The nature of reality of the heart essence of enlightenment, from the state of originally unborn, the power manifests in the uninterrupted play, all phenomena of outer and inner existence that appear, without distinctions of good and bad, acceptance and rejection, pure and impure, etc. Although the expanse is unborn, the nature of reality is suchness, it is the same, but in the uninterrupted play of the mode of appearance, the nature of reality
Chinese
因此，显现的境是显现为五种形象，由于众生以分别念的方式，产生了五种想要和不想要。下部外续的事续部认为，如果将这些视为自相，就会被束缚，因此是加持为清净天性的处所。他们说，如果这样加持，那么何时才能转变为天性呢？因此，他们执着于通过咒语和三摩地清净加持一切内外诸法的方式，努力修持使五种法性境清净。因此，自性本觉智慧的显现，七世之间都无法加持，所以在三界轮回之处流转。第五，从觉性菩提心的力量中产生的显有世间器情的一切法，实际上是法性自光明显现的自性。因此，法性与真如无别，安住于一个智慧的体性中，但从中，任何显现都不会停止。因此，作为法性自光显现的境，以五种形象的方式出现和显现，实际上，从法性菩提心的自性中，没有成立好坏取舍的各别境，但是瑜伽士认为，如果以分别念自相来对待这些境，就会与善恶业的因相符，成为轮回之处生于天界和恶趣的因，因此说，应该舍弃不净和不清净的事物，而应该取清净的事物。因此，他们将法性真如的唯一自性视为取舍的两种境，并努力修持。因为舍弃和获取二者都是自生智慧的显现。例如，就像火不能灭火，水不能洗水一样，自生智慧本身不能因自己的过失而舍弃和抛弃自己。虽然不能那样做，但通过观修清净天神的三摩地等方式，自认为舍弃了不清净的轮回之法而努力，这会遮蔽不见心性无取舍的实相，因此会在有三界之处流转。
English
Therefore, the field of appearance manifests as five forms, and due to the way beings conceptualize, five desires and five aversions arise. The lower outer tantras, the Kriya Tantras, believe that if these are used as self-characteristics, they will become binding, so they are places to be blessed as pure divine nature. They say that if they are blessed in this way, then when will they be able to transform into divine nature? Therefore, they are attached to striving to purify the five realms of Dharma-nature by means of mantras and samadhi to purify and bless all outer and inner dharmas. Therefore, the appearance of self-nature primordial wisdom is not blessed for seven lifetimes, so it revolves in the place of the three realms of samsara. Fifth, all the phenomena of existence and non-existence, containers and contents, that arise from the power of awareness, bodhicitta, are in reality the nature of the self-radiance of Dharma-nature manifesting. Therefore, Dharma-nature is inseparable from Suchness, and abides in the essence of one wisdom, but from it, no manifestation ceases. Therefore, the field that appears as the self-radiance of Dharma-nature appears and manifests in the form of five forms, and in reality, from the nature of Dharma-nature bodhicitta, there is no establishment of separate fields of good and bad, acceptance and rejection, but yogis believe that if these fields are treated with conceptual self-characteristics, they will be in accordance with the causes of good and bad karma, and will become the cause of being born in the realms of samsara, in the higher realms and lower realms. Therefore, they say that impure and unclean things should be abandoned, and pure things should be accepted. Therefore, they view the one nature of Dharma-nature Suchness as two fields of acceptance and rejection, and strive to practice. Because both abandonment and cultivation are appearances of one self-born wisdom. For example, just as fire cannot extinguish fire, or water cannot wash water, the self-born wisdom itself cannot abandon and reject itself because of its own faults. Although it is not possible to do so, they strive to abandon impure samsaric dharmas by means of meditating on the samadhi of pure deities, etc., but this obscures the non-acceptance and non-rejection of the nature of mind, and therefore they revolve in the place of the three realms of existence.
Chinese
索。第六是：从心性菩提心的力量显现无碍而产生的显现世间器情受用，所有这些显现的法性，在无为的真如中无有差别，是唯一的自性。从法性境的相状来说，就是色、声、香、味等显现为五种相状，也就是显现明显的那一切，又可细分为喜欢和不喜欢等五种境，所有这些，由摩诃（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和阿努（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）二者，观为本来就是成佛的法、报、化三身，从而确定并了知。然而，虽然实相上是如此成立的，但在显现上却被能取所取分别念的错乱所染污，以至于不能如是显现，因此必须依靠生圆次第的甚深方便，才能使一切法本来就存在于三身心中的状态，现在才得以显现证得。像这样安住于勤奋修持，也是这样，所有这些显现的法，不改变毫毛，不改变颜色，本来就是心性自生智慧，是无有变化的，是远离生、灭、住三者的自性而成就的佛，所以什么勤奋修持都不需要。如果那样通过努力勤奋来修持，不但不能使心性自生智慧显现，而且勤奋修持本身就会遮蔽自己的面容而成为轮回之因。因此，不要有任何希望和恐惧，也不要作任何努力，安住在无为任运的状态中，这就是教诲。第三，将那本身不是现在的心而总结为四点：显示现在的心认为是不清净的法，在那舍弃的彼岸没有法性自生智慧涅槃；显示真如的定义；显示它的自性是唯一的实相；显示如果加以改造染污，就会修成轮回。第一是：大菩萨，像这样，对于心性自生智慧在自身显现，如果进行修持、断除、行持等，就会变成轮回，因此，像这样显现为五种欲妙等内外器情事物，所有这些认为是不清净的，都是法性真如菩提心的自性
English
So. Sixth: From the power of heart essence, Bodhicitta, the unobstructed manifestation arises, and all the phenomena of appearance and existence, the container and its contents, are experienced. All these manifested dharmata are non-different in the unconditioned Suchness, being of one nature. From the perspective of the dharmata's objects, they appear as five aspects, such as forms, sounds, smells, tastes, etc. These manifest clearly, and within them, there are further subdivisions, such as desirable and undesirable objects, appearing as five objects each. All these are established and understood by Maha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and Anu (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) as being inherently enlightened as the embodiment of the Victorious Ones' Body, Speech, and Mind. However, although the reality is established as such, the appearance is obscured by the delusion of grasping and fixation, and thus cannot appear as it is. Therefore, it is necessary to rely on the profound methods of the generation and completion stages to manifest and accomplish the fact that all dharmas are inherently present in the Three Kayas of Mind. Such an effort in practice is also like this: all these appearing phenomena, without changing a hair's breadth or altering their color, are inherently the unchanging self-arisen wisdom of Mind itself, enlightened in its nature, free from the three aspects of arising, ceasing, and abiding. Therefore, no effort or practice is necessary. If one strives to accomplish it through effort, not only will the self-arisen wisdom of Mind not manifest, but the very act of striving and practicing will obscure one's own face and become the cause of samsara. Therefore, without any hope or fear, and without any effort, rest in the unconditioned, natural state. This is the instruction. Third, summarizing that it is not other than the present mind, there are four points: showing that the dharmata, self-arisen wisdom, nirvana is not beyond abandoning this very present mind that is presumed to be impure; showing the definition of Suchness; showing that its nature is the single true state; and showing that if it is altered and defiled, samsara will be accomplished. First: O Great Bodhisattva, in this way, if one engages in purification, cessation, conduct, etc., on the self-arisen wisdom of Mind appearing in oneself, it will become samsara. Therefore, all these objects of container and content, internal and external, appearing as the five desirable qualities, etc., which are presumed to be impure, are the nature of dharmata, Suchness, the essence of Bodhicitta.
Chinese
因为没有其他的，所以舍弃了这样的有法之显现之外，原本就没有自生的智慧涅槃。在与智慧虚空同等的续部中说：报身眷属的伟大之处在于：为了普贤的嬉戏而清净，为了产生各种痛苦，处于大智慧的安乐之中，内外各种声音，是密咒语的法轮。因为因缘产生贪嗔，所以自生智慧显现。冰雹等，是普贤慈悲的嬉戏。险峻的悬崖和深渊，也是完全清净的刹土。现在再听听聚集的精华：在舍弃了相之后，就没有修行的行为；在舍弃了痛苦之后，就没有安乐的行为；在舍弃了无明之后，就没有自明智慧；在舍弃了愚痴之后，就没有法性智慧；在舍弃了贪欲之后，就没有安乐幸福；在舍弃了嗔恨之后，就没有慈悲的行为；在舍弃了轮回之后，就没有涅槃的行为。如是说，因此，在舍弃了不清净轮回的显现，即包含器情二者的自性之外，没有所谓的清净涅槃，而是说轮回的显现原本就是清净涅槃。同样，因为舍弃了有法世俗的显现之外，原本就没有法性胜义谛的缘故。因此，对于所有这些显现之法，没有好坏取舍，法性都是如是唯一的。像这样，一切法在法性中都是无有分别而唯一的。如果不如是了解，而是将它们视为取舍、破立的对象，并对法性如是性进行改造，就会迷失道路。第二，既然一切法都是如是性的自性，为什么不需要改造、舍弃和取舍呢？所谓如是性的意义是这样的：所谓“如”，是指显现世间轮回涅槃一切法的真实状态，远离戏论。
English
Because there is nothing else, there is no spontaneously arisen wisdom nirvana beyond abandoning such appearances of phenomena. In the tantra equal to the wisdom sky, it says: The greatness of the retinue of the Sambhogakaya is: Because it is pure for the play of Samantabhadra, because it generates various sufferings, it is in the state of great wisdom and bliss. The various sounds inside and outside are the wheel of the secret mantra speech. Because causes give rise to attachment and aversion, spontaneous wisdom arises. Hail and so on are the play of Samantabhadra's compassion. Dangerous cliffs and abysses are also completely pure Buddhafields. Now listen to the essence of the gathering again: Beyond abandoning characteristics, there is no act of meditation. Beyond abandoning suffering, there is no act of happiness. Beyond abandoning ignorance, there is no self-awareness wisdom. Beyond abandoning delusion, there is no dharmata wisdom. Beyond abandoning desire, there is no happiness and joy. Beyond abandoning hatred, there is no act of compassion. Beyond abandoning samsara, there is no act of nirvana. As it is said, therefore, there is no so-called pure nirvana beyond abandoning the impure appearance of samsara, which is the nature of the two containers and contents, but it is said that the appearance of samsara is originally pure nirvana. Similarly, because there is no such thing as the ultimate truth of dharmata beyond abandoning the appearance of phenomena, which is conventional. Therefore, all these phenomena that appear are the same in dharmata, without good or bad, acceptance or rejection. In this way, all dharmas are one in dharmata without distinction. If you do not understand in this way, but see them as objects of acceptance and rejection, affirmation and negation, and transform the dharmata as it is, you will lose your way. Second, since all dharmas are of the nature of Suchness, why is there no need to transform, abandon, or accept? The meaning of Suchness is as follows: "Such" refers to the true state of all phenomena of appearance, existence, samsara, and nirvana, free from elaboration.