English
Ah! The mind wavering, being frivolous and unsteady. The second is, regarding the words and meanings of the Dharma, engaging too much in speculation. The third is, because everything abides in the empty and clear nature of mind, thinking there is no need to practice, so not entering into samadhi. The fourth is, profound instructions originally exist and are very excellent, and things that did not exist also arise suddenly, the appearing realm of profound meaning arises in the continuum. The fifth is, realizing and having confidence that all appearances and actions are the very nature of mind. Therefore, these stages of experience, for the most part, have already arisen in you when you are practicing, so you must recognize them. These are the experiences of the view. Ultimately, it is impossible for any one of them not to arise. The chapter on experiencing the view, the second. Now, the third, introducing the view, is presented in four parts: elaborating on the names of the Buddhas, introducing the names of the Dharma, introducing the nature, the reality, the inseparability of arising and ceasing, and introducing the general Dharma practice of morning, noon, and evening. First, if you recognize this clear and empty awareness of your own, you will see the faces of all the Buddhas at once. What is called Vajrasattva is also your own non-conceptual mind. Because it is unchanging, it is Vajra; clear and without concept, it is Sattva. Among them, the one who brings about desired needs is Ratnasambhava; the self-appearance of awareness, the Bodhicitta, is infinite, hence Amitabha; by this, all the benefits of self and others are accomplished, hence Amoghasiddhi; all appear as the aspect of one's own mind, hence Vairochana; by this, the one who overcomes the four maras is Shakyamuni; the unchanging one is Vajrapani; by this, the one who is free from the thorn of suffering is Manjushri; the power of awareness manifests in any way is Mahakarunika; the one who does not move in any direction is Achala. And so forth, all peaceful ones are the pacification of conceptual thoughts, all wrathful ones are the subduing of afflictions, all black body colors are the unchanging nature of mind, yellow is the increase of qualities, red is compassion and attachment, white is without fault or defilement, all hand-held instruments and weapons are the subduing of afflictions. And so forth, all the names of the Buddhas are also your own mind nature, all the Buddhas arise from your own mind. Knowing this, recognizing your own mind is recognizing all the Buddhas.
Chinese
因此，有时见到（上师）的容颜是有必要的。第二是介绍法的名称：名为金刚萨埵虚空大的，也无非是自心本明无念。不变故为金刚，明而无念故为萨埵，其无边无际故为空，无有在其之上者故为大。一切法的作者是自心，故为普作；压倒一切故为王；其稀有故为奇妙；若证悟则轮回自清净故，断轮回之根；一切法皆汇集于此故为总持；若证悟则摧毁轮回诸苦故为破轮回；知晓本来安住之义故为了义智慧；若证悟则行持诸佛之意故为普贤行；明而无念则不堕落故为菩提忏悔；不颠倒地知晓其义故为智慧；一切之精华汇集故为心髓；一切不离于心故为总集；远离一切痛苦故为文殊；离于边际故为中观；汇集于心故为唯识；无有遮蔽故为现观；调伏烦恼故为律藏；一切汇集故为经藏；一切生起故为母续；一切产生故为父续。如是等等，无论如何安立一切法的名称，皆是此自心光明无念。因此，有必要了知一切法皆为一味。介绍共同的法性、住法和行法：仅仅是认识到自性、住法、行法、生灭无别，共同的法性、住法和行法自然而然地就会认识到，因此在下面进行阐述。第三，介绍自性、住法、行法、生灭无别，共有四点：将显现认知为心；将心认知为空性；将空性认知为无二；将无二认知为自解脱。第一，将显现认知为心：显现即是轮回、涅槃、道三种。轮回是指外器显现为五大种，内情显现为六道众生，以及自身相续中生起的烦恼显现为五毒和三毒。道是指显现为见、修、行。涅槃是指显现为法身和智慧。将这些认知为心，有五点：将五大认知为无生自生，将六道众生
English
Therefore, it is sometimes necessary to see the face of (the Guru). Second is introducing the names of the Dharma: What is called Vajrasattva, the Great Space, is none other than one's own mind, self-luminous and without thought. Because it is unchanging, it is Vajra. Because it is clear and without thought, it is Sattva. Because it is without beginning or end, it is Space. Because there is nothing above it, it is Great. Because the agent of all dharmas is one's own mind, it is the All-Creating. Because it overpowers everything, it is the King. Because it is wondrous, it is Marvelous. If realized, samsara is purified in its own place, so it cuts the root of samsara. Because all dharmas gather there, it is the Ten Sutras. If realized, it destroys all sufferings of samsara, so it is the Destroyer. Because it knows the meaning of abiding from the beginning, it is the Primordial Wisdom. If that is realized, one engages in the intention of the Buddhas, so it is the Excellent Conduct. Because faults do not abide in clarity and non-thought, it is the Bodhicitta Confession. Because one knows the meaning without error, it is Wisdom. Because the essence of all is gathered, it is the Heart Essence. Because all are not separate from the mind, it is the Gathering. Because it is free from all suffering, it is Manjushri. Because it is free from extremes, it is the Middle Way. Because it is gathered into the mind, it is Mind Only. Because there is no obscuration, it is Manifest. Because it tames the afflictions, it is the Vinaya. Because all are gathered, it is the Sutra Collection. Because all arise, it is the Mother Tantra. Because all are generated, it is the Father Tantra. Thus, no matter how the characteristics of all dharmas are designated, it is this very mind, clear and without thought. Therefore, it is necessary to know that all dharmas are of one taste. Introducing the general Dharma as the essence, the middle, and the end: Merely recognizing the nature, the abiding, and the activity as inseparable from arising and ceasing, the general Dharma as the essence, the middle, and the end will naturally be recognized, so it will be explained below. Third, introducing the nature, the abiding, and the activity as inseparable from arising and ceasing, there are four points: Introducing appearances as mind; introducing mind as emptiness; introducing emptiness as non-duality; introducing non-duality as self-liberation. First, introducing appearances as mind: Appearances are the three: samsara, nirvana, and the path. Samsara is the outer container appearing as the five elements, the inner contents appearing as the six realms, and the afflictions arising in one's own continuum appearing as the five poisons and the three poisons. The path appears as view, meditation, and action. Nirvana appears as the Dharmakaya and wisdom. Introducing these as mind, there are five points: Introducing the five elements as unborn and self-arisen, introducing the six realms
Chinese
介绍无生自性。介绍五毒无生自性。介绍道无生自性。介绍过去无生自性。其中，介绍五大无生自性是：身体的坐姿，采取跏趺坐或蹲坐任何舒适的姿势，放松于心空明之状态。于此状态中，从各自的虚空中，涌现出一滴水，又从另一处涌现。它变得越来越大，越来越多，以至于整个显现世间都被水完全充满，甚至自己也快被带走，特意这样观想。于此状态中，将心无所作为地放松。同样地，对于地、火、风、空也同样强烈地专注于心，之后逐渐放松心。像这样，对于五大，也认识到自心未被改造的本性即是显现为五大的本性。这样做之后进行介绍。第二，介绍六道无生自性是：再次于心无所作为地放松的状态中，观想热地狱，铁屋内燃着火焰，在装满铜的容器中被煮沸，有的被灌入熔化的铁水，有的在烧红的铁地上行走，有的在灰烬之河中跋涉，有的在铁荆棘山上哭泣着上下行走，有的被放置于铁臼中，用燃烧的铁锤像舂米一样捶打，身体碎成百段，有的在身上画上黑线，用燃烧的锯子从头到脚十字切割等等，特意这样做观想。于此状态中，将心无所作为地放松。又于此状态中，观想寒冷地狱，在极其平坦广阔的铁地上，那些地狱众生赤身裸体地出生，身体娇嫩，被强风吹拂，身上生出水泡，更加寒冷时水泡破裂，口中发出“阿秋阿秋”的声音，即使这样也发不出声音，重复着“ кыхуд”的声音，更加寒冷时，身体僵硬粘连，更加寒冷时，身体裂成八瓣，像莲花一样裂开，身体裂成十六瓣，像乌巴拉花一样裂开。
English
Introducing the unborn self-nature. Introducing the five poisons as unborn self-nature. Introducing the path as unborn self-nature. Introducing the past as unborn self-nature. Among these, introducing the five elements as unborn self-nature: The posture of the body, taking either the lotus position or squatting, whichever is comfortable, and relaxing into the state of emptiness and clarity. In this state, from one's own space, a drop of water emerges. Then another emerges from another place. It becomes larger and larger, more and more, until all of appearance and existence is completely filled with water, and one is almost carried away. Deliberately meditate on this. In this state, let the mind relax without any effort. Similarly, for earth, fire, wind, and space, focus strongly on the mind in the same way, and then gradually release the mind. In this way, for the five elements, recognize that one's own unaltered mind is what appears as the five elements. Having done this, introduce it. Secondly, introducing the six realms as unborn self-nature: Again, in the state of relaxing the mind without any effort, visualize the hot hells, an iron house ablaze with fire, being boiled in a copper cauldron filled to the brim, some being poured molten metal into their mouths, some walking on a red-hot iron ground, some wading through a river of ashes, some crying and going up and down a mountain of iron thorns, some being placed in an iron mortar and pounded like rice with a burning iron hammer, their bodies breaking into hundreds of pieces, some having black lines drawn on their bodies and being sawn crosswise from head to toe with a burning saw, and so on. Deliberately meditate on these. In this state, let the mind relax without any effort. Again, in this state, visualize the cold hells, on a vast and extremely flat iron ground, those hell beings are born naked, their bodies tender and fleshy, being blown by a strong wind, causing blisters to appear on their bodies. When it becomes even colder, the blisters burst, and they utter the sound "Achu Achu." Even if they cannot make that sound, they repeat the sound "kyi hud." When it becomes even colder, their bodies become stiff and stuck together. When it becomes even colder, their bodies crack into eight pieces, cracking like a lotus. Their bodies crack into sixteen pieces, cracking like an Utpala flower.
Chinese
身体裂成三十二块，像大莲花一样裂开。专门观修这些，放松心，即使是地狱的景象，也认识到除了自心无念的显现之外，别无他物。又在那样的状态中，专门观修意念所执著的身体和感官不协调，饥渴交加，消瘦，身体和肢体不协调，非常痛苦。在那样的状态中，放松自心，稍作停留。又在那样的状态中，观修畜生的身体有大有小，形状和毛发各不相同，行为各异，有的互相吞食，有的交配，有的逃跑，有的剪毛，有的被棍子打，有的被赶入畜栏等等，在那样的状态中放松。又在那样的状态中，观修人类居住的地方，高山，山脚被雪山环绕，雪山边缘有森林，森林下面有草地和蓝草，山地和平原交界处有美好的城堡，城堡和寺庙周围有围墙，上面用木头装饰，中间的房间是佛堂，铜器等炊具，粮仓和储藏室等非常齐全，下面的房间里充满了马牛和绵羊等牲畜，那个城市里男人和女人非常多，享受饮食和嬉戏，田地里有稻田和蓝草等，水大丰收，专门观修富裕景象。什么时候富裕的名声不协调了，人们抢走福报和财富，房屋倒塌，心想富裕的方式会变成这样，专门观修无常，又在那之后放松于无念。༈ 又在那样的状态中，观修非天（阿修罗）的居所，身体高大粗壮，互相争斗，有的受伤，有的被杀，有的逃跑等等。在那样的状态中，心放松于无念。又在那样的状态中，观修天人的居所，在殊胜的宫殿中，天界帝释天（因陀罗）被三十二位近臣围绕，在阿摩洛迦石上讲经说法，四面有四个大花园，在珍宝的地面上，许多天人和天女用珍宝装饰，享受五种欲妙，专门观修并放松。第三