English
And, the experience is strongly held, non-thought is thick and stable, and it feels like the experience is chosen or anesthetized, which is difficult to give up, and one does not want to devote body and mind to worldly affairs, and awareness does not follow various thoughts and feelings. ༈. The five experiences with more wisdom are without the appearance of recognizing what this thought is, the mind is in a hollow, swaying state, and thinking and discernment account for a large proportion of the meaning of Dharma, and everything is in a state of emptiness and clarity of mind, and it feels like being in a meditative illusion, so one does not enter into meditation, and previously unknown Dharma appearances appear, and unknown profound prophecies also appear, and all appearances and behaviors are known to be the nature of mind, and thoughts arise. Thus, these stages of experience, for the most part, must be recognized as having arisen in you during the time of experience. If these arise, then you have experienced the view. Even in the end, some may not arise. This is the second chapter on experiencing the view. ༈. Now, there are three instructions for introducing the view, the first of which is to introduce the names of the Buddhas. If one introduces one's own clear and empty awareness, one can see the faces of all the Buddhas at once. Vajrasattva refers to the awareness that is clear and without thought, because it is unchanging, it is Vajra. Clear and without thought, therefore, is Vajrasattva. Because it produces what is needed and desired, it is Ratnasambhava. The appearance of awareness Bodhicitta is infinite, therefore, it accomplishes the benefit of self and others, so it is Amoghasiddhi. Everything appears as the form of one's own mind nature, so it is Vairocana. Because he can defeat the four maras, he is Shakyamuni Buddha. Because it is unchanging, it is Vajrapani. Because it is free from the torment of suffering, it is Manjushri. The power of awareness manifests as anything, so it is Mahakarunika. Because it does not move in any direction, it is Achala. All such peaceful ones are the quiescence of thoughts, all wrathful ones are the cutting of afflictions, all black body colors are the unchanging nature of mind, yellow is the increase of qualities, red is compassionate love, white is without flaws, and all hand-held instruments and weapons are the cutting of afflictions. All such are the names of all the Buddhas.
Chinese
都是自己的心性。要知道一切佛都显现于自心。像这样了知，通过证悟自心，就有了同时见到一切佛颜的必要。介绍法的名称是：金刚萨埵大虚空。这也不是其他，而是心自身明亮无分别。不变故为金刚，明亮而无分别故为萨埵，无边无际故为虚空，无有更上者故为大。一切法的作者是自心，故为能作；压倒一切故为国王；这很稀奇故为奇妙；如果证悟，轮回自净故为断轮回根；一切都汇集于此故为十部经；不变故为金刚；如果证悟，则摧毁轮回诸相故为破相；了知本来安住之义故为本来智慧；如果证悟，则能行持佛之意趣故为善行；明亮而无分别，故无堕罪安住，故为菩提堕忏；了知无谬误之义故为智慧；精华汇集故为心要；一切都无有与心相异而聚集；远离痛苦故为文殊；远离边际故为中观；汇集于心故为唯心；无有遮蔽故为现观；是仇敌的对治故为律；一切汇集故为经藏；一切生起故为母续；一切生出故为父续。像这样，无论如何考察一切法的名称，都是这自心明亮无分别。因此，一切法都有安住于一味一体的必要。༈。共同介绍普遍法性是：自性本无生，此乃心性离诠定；自性本不灭，显现法性之自性，此二无别也。自性本无生，心性离诠定；游舞本不灭，自显现；体性二无别，此二无别也；智于自性中解脱，无有境与有境而自解脱也。清净本无生，离诠定；觉悟本不灭，自显现；心二无别也。基自成本具离诠定，体性无定自显现，道本无生二无别，自性无始无终而自解脱也。摧毁心性离诠定，具足自显现，超越二无别也。阿本无生离诠定
English
All are one's own mind nature. Know that all Buddhas appear in one's own mind. Knowing this way, by realizing one's own mind, there is a need to see the faces of all Buddhas at once. Introducing the names of the Dharma is: Vajrasattva Great Space. This is also nothing other than the mind itself being clear and without conceptualization. Because it is unchanging, it is Vajra. Because it is clear and without conceptualization, it is Sattva. Because it is without beginning or end, it is Space. Because there is nothing above it, it is Great. The maker of all Dharmas is one's own mind, therefore it is the All-Doer. Because it subdues all, it is the King. Because it is wonderful, it is Marvelous. If realized, samsara is purified in its own place, therefore it cuts the root of samsara. Because all gather there, it is the Ten Sections. Because it is unchanging, it is Vajra. If realized, it destroys all aspects of samsara, therefore it is the Destroyer of Aspects. Knowing the meaning of abiding from the beginning, it is Primordial Wisdom. If realized, one can practice the intention of the Buddhas, therefore it is the Good Conduct. Because it is clear and without conceptualization, there is no abiding in transgressions, therefore it is the Bodhi Confession of Transgressions. Knowing the meaning of non-erroneousness, it is Wisdom. Because essence is gathered, it is the Heart Essence. All gather without being separate from the mind. Because it is free from suffering, it is Manjushri. Because it is free from extremes, it is the Middle Way. Because it gathers in the mind, it is Mind Only. Because there is no obscuration, it is Manifest. Because it is the antidote to enemies, it is Discipline. Because all gather, it is the Sutra Pitaka. Because all arise, it is the Mother Tantra. Because all are produced, it is the Father Tantra. Like this, no matter how one examines the names of all Dharmas, it is this very mind, clear and without conceptualization. Therefore, all Dharmas have the need to abide in one taste and one entity. ༈. Common introduction to the universal Dharma nature is: The nature is unborn, this is the mind nature beyond definition; the nature is imperishable, appearance is the self-nature of Dharma nature, these two are inseparable. The nature is unborn, the mind nature is beyond definition; the play is imperishable, self-appearance; the essence is two inseparable, these two are inseparable; wisdom is liberated in its own essence, without object and subject, it is self-liberated. Pure is unborn, beyond definition; awakened is imperishable, self-appearance; mind is two inseparable. The ground is spontaneously established, beyond definition; the essence is indefinite, self-appearance; the path is unborn, two inseparable; the self-nature is without beginning or end, it is self-liberated. Destroyed, the mind nature is beyond definition; endowed, self-appearance; transcended, two inseparable. A is unborn, beyond definition.
Chinese
离我。无碍地显现瑜伽二者无别。 如此，无论如何安立理由或表诠的词语， 除显空无二之外，没有其他可以表诠的。 因此，通晓一法，便有通晓一切的必要。 ༈。 将本性住法与生灭无别地结合，有四种： 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。 将显现认知为心，即显现是轮涅二者。 轮回是外器显现为五大，内情众生显现为六道，自身相续中生起显现为五毒和三毒。 涅槃的显现是身和智慧的显现。 有说“羊毛道”的显现，此处不讲。 将其认知为心，即五大认知为无生自生，六道认知为无生自生，五毒认知为三时无生自生，涅槃认知为无生自生，道认知为无生自生。 将其认知为五大，即端正身姿，放松于空明的状态中。 从那个状态中，观想涌出巨大的水流，一切显有都充满水中，甚至自己也要被冲走。 放松于那个状态中。 然后，反复观想火、风、土、空。 同样，强烈地安住于心中，然后放松。 这样，对于五大来说，也是自己的未造作之心，如是显现。 ༈。 将六道认知为无生自生，即在未造作地放松心中，观想寒冷的地狱，身体如小孩子般，没有衣服，被冻僵。 身体上生起水泡，水泡破裂，发出“呼”的声音，说“阿秋”，牙齿紧咬，身体像乌 উৎপལ་花一样裂开，像莲花一样裂开，像莲花一样大大地裂开。 观想炎热的地狱，燃烧的铁室中，地狱显现在山间，用黑线画线后用锯子锯开，在燃烧着熊熊烈火的铁地上，用铁锤将身体砸成粉末，铁制的夏玛里山上，哭喊着上下奔跑，在装满铜的容器中被烧煮，心中燃起熊熊烈火
English
Separation from me. The appearance of yoga without obstruction is non-dual. Thus, no matter how the words of reason or representation are established, there is nothing other than the non-duality of appearance and emptiness to represent it. Therefore, knowing one Dharma has the necessity of being skilled in all. ༈. Combining the nature of abiding with arising and ceasing without difference is fourfold: Recognizing appearance as mind. Recognizing mind as emptiness. Recognizing emptiness as non-duality. Recognizing non-duality as self-liberation. Recognizing appearance as mind means that appearance is both samsara and nirvana. Samsara is the outer vessel appearing as the five elements, the inner essence appearing as the six realms, and the arising in one's own continuum appearing as the five poisons and the three poisons. The appearance of nirvana is the appearance of body and wisdom. The appearance of the "wool path" is spoken of elsewhere, but not here. Recognizing it as mind means recognizing the five elements as unborn and self-arisen, the six realms as unborn and self-arisen, the five poisons as unborn and self-arisen in the three times, nirvana as unborn and self-arisen, and the path as unborn and self-arisen. Recognizing it as the five elements means perfecting the posture of the body and relaxing into the state of emptiness and clarity. From that state, visualize a great flood of water arising, filling all of existence, even to the point of being carried away. Relax in that state. Then, repeatedly visualize fire, wind, earth, and space. Similarly, strongly fix the mind and then relax. Thus, for the five elements as well, one's own un fabricated mind is what appears as such. ༈. Recognizing the six realms as unborn and self-arisen means that in the state of relaxing the mind without fabrication, visualize the cold hells, where bodies are like small children, without clothes, frozen stiff. Blisters arise on the body, the blisters burst, the sound "hu" is repeated, saying "Achu," teeth clench, the body cracks like an উৎপལ་ utpala flower, cracks like a lotus, and cracks greatly like a lotus. Visualize the hot hells, where in a burning iron room, the hells appear between mountains, lines are drawn with black lines and sawn with saws, on an iron ground burning with fierce fire, the body is hammered into dust with iron hammers, on the iron Shalmali mountain, crying and shouting, running up and down, being boiled in copper vessels filled to capacity, with fierce fire burning in the heart.
Chinese
专门修习并放下。༈。从那状态中，饿鬼的处所，身体和感官不协调，饥饿，消瘦，干枯，腹部贴在脊柱上，观想非常痛苦。༈。放下。又从那状态中，旁生的形体，毛色和差别各不相同，许多互相吞食，有些无力却被役使，有些被穿鼻，有些被剪毛等等，专门修习并放下。༈。从那状态中，人的处所，高山环绕，山腰有草地和森林，山谷间有田地，牲畜众多，平原上有良田，水流湍急，山谷间有房屋，所有房屋都非常富裕，所有器具都闪耀着铜器光芒，所有男女都穿着华丽的服饰，突然间争吵起来，发生冲突，导致人被杀，财产被毁，房屋倒塌，非常痛苦等等，专门修习后也放下。༈。从那状态中，天人的处所，殊胜的宫殿，天人的甘露，降下花雨，所有男女都容貌端庄，身体发光，装饰华丽，非常响亮，非常喜欢歌舞，例如观看盛大的表演一般，这样想，然后放下。༈。从那状态中，天人的处所，只是争斗吵闹，有的受伤，有的被杀，有的追逐，有的逃跑，例如置身于大型冲突的场景中一样，强烈地集中意识。然后再次在无念的状态中，放松并安住。༈。介绍过去为无生自生：在那状态中，色究竟天的处所，天人的宫殿，由五宝组成，从里面看外面清晰，从外面看里面清晰的里面，在珍宝的座垫上，天人端坐着，用珍宝装饰，像明亮的天堂一样，专门观想。从那状态中，在清晰而无念的状态中放松安住。这样，从空明状态中，无论修习五大、六道等什么，都会显现，显现之时，那些都不是独立存在的，而是无念本身，这样想就会显现。象征着外在的器世界执着为五大，内在为五毒，འ