Chinese
由执着的各种错觉产生分别念。五根对境的执着和意识的分别念，显现为事物和相状，并分别执着于无边的方向。如果没有那个显现的基础，错觉的显现就不会发生，所以实相本身就像是行事的道理一样。༈ 错觉的显现是依赖于基础实相，颠倒地执着而产生的。法性是产生错觉的行为，而错觉是依赖于它而显现成立的。༈ 暂时的行为道理是，当自己的因和缘聚合时，不同的结果显现成立也是依赖于它的道理。༈ 成立这三种道理的合理性，就是声和量这两种法。༈ 意义是，对于自己的所知，用词来表示名称和本体，用字母来表示差别，这是两者共同的基础。从口头表达的范围来说，必须与所表达的意义和普遍的形态相关联。通过声音相同的名声来建立联系，并且名声或联系的对象也必须相同。在表示意义的时候，必须具备五种特征，才能区分普遍意义的知识，也就是指向意义并且从声音产生的知识，指示者和他人共同显现的意义，指示意义的声音是从其他共同著名的声音中产生的。如果明确地执着于“这个名字是这个”，那么通过这个表示就能理解意义，从而成立，如果缺少一个部分也无法成立。༈ 通过量，现量（ཀ）和比量（ཁ）也能成立。意义（ཀ）理解自己的特征和普遍的形态，从而成立。༈ 对于境的显现，不执着于相状，不迷惑于意义的实相。五种识，眼识、耳识、鼻识、舌识、身识，将境，色、声、香、味、触五种显现视为幻化。化身在经历痛苦和努力的时期，通过交流符号和意义，产生定解。不需寻找化身，因为本来就存在，这通过根的现量成立。༈ 意识的智慧是在过去的行动结束和未来的行动尚未开始之间，以自性戏论的方式，认识到戏论和无戏论的自性。因为没有在智慧的境中成立。
English
Various illusions of clinging arise as conceptual thoughts. The five senses' clinging to objects and the mind's conceptual thoughts, manifest as things and appearances, and cling to limitless directions. If that basis of manifestation is absent, the arising of illusion will not occur, so the very nature of reality is like the reason for acting. ༈ The appearance of illusion arises by relying on the basis of reality and clinging to it in a reversed manner. The nature of phenomena is the action of arising illusion, and illusion is manifestly established by relying on it. ༈ The reason for temporary actions is that when one's own causes and conditions gather, the manifestation of different results is also a reason that relies on it. ༈ To establish the validity of these three reasons, there are the two dharmas of sound and valid cognition. ༈ The meaning is that for one's own object of knowledge, words are used to represent the name and essence, and letters are used to represent the distinction, which is the basis for both. From the scope of verbal expression, it must be related to the meaning expressed and the general form. It is established through the connection of similar sounds, and the fame or object of connection must also be the same. When indicating meaning, it must have five characteristics to distinguish the knowledge of general meaning, that is, the knowledge that points to meaning and arises from sound, the meaning that the indicator and others commonly perceive, and the sound that indicates meaning arises from other commonly known sounds. If one explicitly clings to "this name is this," then through this indication, meaning is understood, thereby establishing it, and if one part is missing, it cannot be established. ༈ Through valid cognition, both direct perception (ཀ) and inference (ཁ) can establish it. Meaning (ཀ) understands its own characteristics and general form, thereby establishing it. ༈ For the appearance of objects, without clinging to appearances and without being confused about the reality of meaning. The five consciousnesses, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness, regard the objects, form, sound, smell, taste, and touch, as illusory manifestations. When the emanation body experiences suffering and effort, definite understanding arises through the exchange of symbols and meanings. There is no need to seek the emanation body, because it is originally present, which is established by the direct perception of the senses. ༈ The wisdom of mind is in between the completion of past actions and the non-commencement of future actions, recognizing the nature of elaboration itself as both elaboration and non-elaboration. Because it is not established in the realm of wisdom.
Chinese
法身不可思议之时，定解生起。不寻法身，任运本有，以意之现量成立。 自明现量执我，生起五烦恼之时，了知其义，不于境与有境作意。自明大乐生起之时，定解生起。不寻受用身，任运成就，本来自明现量成立。 自明空性具化身之相，安住于了知之状态，从七聚解脱，习气垢染自净。瑜伽士之现量极圆满显现，乃三身任运成就之状态。八识之分别念自解脱，以无谬之普贤智慧成立。 如是，对于未能决断证悟不杂圆满之自性现量者： 错乱之显现乃是果，因其具有彼之体性之因。清净自性觉悟之相，心之体性，彼法，不寻三身，任运成就，本有，以果推知。 八识与八境之自性，彼法，本来自性空，体性光明且具化身之相。以无错乱之因，乃无为法，是为立宗，以自性之理证成立。 若错乱之识，八识与境，彼即是真，则以见彼解脱是理所当然，然彼自受痛苦故非真。 以理智之境与胜者之意，以及瑜伽士之意，于三种正确之识前，彼不可得故。究竟而言，于自性亦不成立，是为立宗，以不可得之理证推知。 暂时以错乱显现之理智，境与识，虽显现成立，然真实且确定之理智不符彼，识于错乱前成立之故，定与真实义相违。譬如执绳为蛇之识乃错乱。
English
When the Dharmakaya is inconceivable, definite understanding arises. Without seeking the Dharmakaya, it is spontaneously present from the beginning, established by the direct perception of the mind. When self-awareness directly grasps at self and the five afflictions arise, understand its meaning clearly, without conceptualizing about objects or subjects. When the great bliss of self-awareness arises, definite understanding arises. Without seeking the Sambhogakaya, it is spontaneously accomplished, inherently present, established by the direct perception of self-awareness. Self-awareness, emptiness itself, possesses the aspect of manifestation. By abiding in the state of understanding this, one is liberated from the seven aggregates, and the obscurations of habitual patterns are self-purified. The yogi's direct perception is utterly and completely clear, which is the state of the three Kayas being spontaneously accomplished. The thoughts of the eight consciousnesses are self-liberated, and it is established by the unerring all-knowing wisdom. Thus, for those who have not been able to decisively realize the unmixed and complete nature of their own direct perception: Deluded appearances are the result, because there exists the cause of their very essence. The aspect of purification, self-awareness, the nature of mind, that phenomenon, without seeking the three Kayas, spontaneously accomplished, inherently present, is inferred by the result. The nature of the eight consciousnesses and the eight objects, that phenomenon, is inherently empty in nature, clear in essence, and possesses the aspect of manifestation. Because of the unerring Hetu, it is unconditioned, this is the proposition, established by the reason of self-nature. If deluded consciousness, the eight consciousnesses and their objects, were truly real, then it would be reasonable to be liberated by seeing it, but it is not real because it suffers itself. Because it is not observed in the face of the object of reasoning consciousness, the intention of the Victorious Ones, and the intention of the yogis, the three correct consciousnesses. Ultimately, it is not established in its own nature, this is the proposition, inferred by the reason of non-observation. Although objects and consciousness appear to be established temporarily by the reasoning of deluded appearances, they do not correspond to the reasoning of truth and certainty, because consciousness is valid in the face of delusion, it is certain to contradict the meaning of truth. For example, the consciousness that perceives a rope as a snake is deluded.
Chinese
那诺。 愿吉祥！以四种理证遣除名言和言辞的虚妄。应安住于自性觉性的体验中。 愿吉祥！从名相和世俗的执着中解脱出来，对于远离一切边际且无所舍弃的自性觉性，一切法皆是无处、皆明亮且是空性。如此教导也仅仅是为了遣除他者、寻求意义的需要，而安立名言并加以表达而已。 愿吉祥！安住、不动摇、平等性之任运成就的体验有四种。无次第故为顿悟，中断故为直断，有先后次第生起。 愿吉祥！以自性觉性的何者智慧来判断所知之义的真假？以何者来判断轮回涅槃、显现声响、体验觉性？于何者上，八识及其对境，以何种方式显现，其自性空性与种种化现三者不混杂而显现。 愿吉祥！于超越能所的智慧中，轮回涅槃的自性无有分别。如是了知的自性觉性遍及一切所知，且与彼等不混杂而自明。彼之幻化不灭地嬉戏于种种法中，以化现成就自他之义而圆满。彼等完全圆满故无有分别，亦非融为一体。从一与多之相状中解脱即是实相。 愿吉祥！为了表示彼，词义关联良好的名称的决定性词语是：观待胜者的意趣即觉性，能见且无所见，因能清晰照见一切法之自性，故名为“见”。 愿吉祥！若分，则有有事物与无空性，二谛与非二谛，周遍四边与超越四边。 愿吉祥！如是六种我执，以及常恒的我之事物存在的见解。远离人我，所取为极微尘，能取为刹那，仅有法之事物存在的见解是声闻乘。外境所取与内境能取分离，仅有事物存在的见解是独觉乘。所取之境与能取之识二者皆非存在，唯有自性觉性的事物存在的见解是唯识宗。 愿吉祥！前后世与业因
English
Naho. May it be auspicious! Eliminate the fabrications of terms and words with these four reasonings. One should abide in the experience of self-awareness. May it be auspicious! In the self-awareness that is liberated from attachment to signs and conventionalities, that is free from all extremes and does not abandon anything, all phenomena are without location, all-illuminating, and emptiness itself. That teaching is also merely expressed by establishing terms because of the need to eliminate others and seek meaning. May it be auspicious! The spontaneously accomplished experiences of abiding, non-movement, and equanimity are fourfold. Being without sequence is sudden, interrupting is direct crossing, and arising sequentially is gradual. May it be auspicious! With what wisdom of self-awareness does one judge the truth or falsehood of the objects of knowledge? With what does one judge samsara and nirvana, appearances and sounds, experiences and awareness? On what do the eight consciousnesses with their objects appear, and in what manner do their self-nature of emptiness and their various manifestations appear without mixing? May it be auspicious! In the wisdom that transcends grasping, the nature of samsara and nirvana is without distinction. The self-awareness that knows in this way pervades all objects of knowledge and is self-illuminating without mixing with them. The unimpeded play of its emanations in various phenomena accomplishes the benefit of oneself and others and is complete. Because they are completely perfect, they are without distinction and are not mixed into one. Liberation from the characteristics of one and many is the true characteristic. May it be auspicious! The definitive words of a name with well-connected meaning and purpose, which serve to indicate that, are: "Seeing" is named because it sees the intention of the Victorious Ones, which is awareness itself, and because it clearly sees the nature of all phenomena, both seeing and without seeing. May it be auspicious! If divided, there are existence as entity and non-existence as emptiness, the two truths and non-duality, all-encompassing four extremes and transcendence of all four extremes. May it be auspicious! Thus, the six views of self, and the view that the permanent self exists as an entity. Separated from the self of a person, the apprehended is subtle particles and the apprehending is momentary, the view that only the entity of phenomena exists is that of the Hearers. Separated from external apprehended objects and internal apprehending, the view that only the entity exists is that of the Solitary Realizers. The view that neither the apprehended object nor the apprehending consciousness exists, but only the entity of self-awareness exists, is that of the Mind-Only school. May it be auspicious! Previous and future lives and the cause of karma