English
It abides in the ground. The activities of all are: the essence is immutable, the nature is the manifestor of play, and it abides in various activities without intention. The pure play-ground, the unchanging body is unmoving, the nature is self-purifying, and for unobstructed speech, because there is uninterrupted self-nature spontaneously pure, it is the activity of the vast play of speech. The mind transcends conceptualization, and there is no conceptualization that grasps what is to be attained as its own entity, that is, it arises as self-appearance and self-action. The mind is the mind that has transcended delusion, liberated from the meaning of mind. The established is without defilement because it is pure from the beginning, and because it is pure from the beginning, it cannot be modified. Because it is spontaneously pure, there is no acceptance or rejection. The increasing army abides in the wisdom that does not turn to other places. The so-called "is" is that in the unchanging wisdom, the appearance of delusion cannot exist, therefore, there is no place to turn to the three realms. Thus, the first content of the second general meaning, the practice of yoga, the special Dharma practice, is taught in five contents. Now the second is the nature of the means, the nature of Dharma, one's own essence, and the union are taught, the first of which is taught in two contents. The five means of establishment are to make the Dharma visible, which is taught by Bodhisattva Mahasattva and so on. Purification is karma and affliction, realization is wisdom and Dharma. Mind is for self-interest, Dharma is not born as mind, great mind is for the benefit of others, the compassionate action of focusing on sentient beings, liberating others from other karma and habits. Those are the two and the Bardo Dharmas mentioned above. The establishment is the state of body and mind without modification, the means is to be proficient in the guru's instructions, meaning the meaning of one's own mind without modification. The great establishment means is to be proficient in the five mentioned below. Thus, the teachings are combined. The nature of mind, the meaning of words, the classification, the reason, the action of action, the transformer, and how to abide in the cycle, know these seven. Among them, the nature of mind is that all objects should be collected. The definition is, any relationship between cause and effect.
Chinese
因为有心，所以称为心。它与各种有情众生相联系，并使它们聚集在一起。如果区分，有进入不同状态的心，未被改变的本质意义的心，显示业和业果的心，以及各种念头生起的心，共有四种。进入不同状态的心，例如经部中提到的百八种心等。显示业和业果的心，如解释续部中提到的十六种心。此外，在此（的）第三个空间中，有存在的心，不存在的心，以及显现的心，共三种。如果归纳，可以归纳为从明咒和智慧中产生的心，以及执持自身特征的心，归纳为两种来阐述。未被改变的本质意义的心，在等持的状态下，因为没有形成念头和分别，所以是清晰而没有念头的，不与任何事物混合，并且完全圆满，因此不执着于任何一边。各种念头生起的心，是从烦恼中生起的心。特别是，从愤怒中产生嗔恨，从无知中产生愚痴，从执着中产生贪欲，从平等中产生我慢，以及从高处产生嫉妒的心。由意的念头所生起的心，由于流动而不断寻求，所以是念头的心；由于记忆而确定事物，所以是念头的心；由于执持而确定地安立，所以是念头的心；由于知晓而将各种知识散布开来，所以是念头的心；由于混乱而念头各种烦恼，所以是念头的心；由于聚集而具有流动、执持的各种念头的心。由各种行为所引发的念头的心，是从过去进入的念头的心，进入未来，以及进入现在，是进入各种状态的各种念头。合理性在于，对于不同的对象，心的念头也进入不同的状态，因此进入不同状态的心是合理的。由于无法改变和修正，所以未被改变的本质意义是合理的。由于现在的不善业导致未来体验与之相应的结果，所以显示业和业果是合理的。
English
Because there is mind, it is called mind. It connects with various sentient beings and causes them to gather together. If distinguished, there are minds that enter different states, minds with the meaning of unchanging essence, minds that show karma and the results of karma, and minds from which various thoughts arise, totaling four. The mind that enters different states is like the hundred and eight minds mentioned in the Sutras, and so on. The mind that shows karma and the results of karma is like the sixteen minds mentioned in the explanatory tantras. Furthermore, in the third space of this, there are three types of minds: the mind that exists, the mind that does not exist, and the mind that appears. If summarized, it can be summarized into two types of minds: the mind that arises from knowledge mantras and wisdom, and the mind that holds its own characteristics, and then explained. The mind with the meaning of unchanging essence, in the state of Samadhi, because it does not form thoughts and discriminations, it is clear and without thoughts, does not mix with anything, and is completely perfect, therefore it does not cling to any side. The mind from which various thoughts arise is the mind that arises from afflictions. In particular, hatred arises from anger, ignorance arises from unknowing, desire arises from attachment, pride arises from equality, and jealousy arises from superiority. The mind that arises from the thoughts of the mind, because it constantly seeks through movement, it is the mind of thought; because it determines things through memory, it is the mind of thought; because it establishes with certainty through holding, it is the mind of thought; because it scatters various knowledge through knowing, it is the mind of thought; because it thinks of various afflictions through confusion, it is the mind of thought; because of gathering, it has the various thoughts of movement and holding. The mind of thought that is aroused by various actions is the mind of thought that enters from the past, enters the future, and enters the present, which are various thoughts that enter various states. The reason is that for different objects, the thoughts of the mind also enter different states, so it is reasonable for the mind to enter different states. Because it cannot be changed or modified, it is reasonable for the meaning of the unchanging essence. Because present unwholesome actions lead to future experiences of corresponding results, it is reasonable to show karma and the results of karma.
Chinese
现在这个时候，心无论变成什么、显现什么，都会变成各种不悦意，所以，显示业的边际是合理的。因为变成变化和感受，并且发起一切，所以，发起各种各样的分别念是合理的。心的作用是：具有不同进入方式的心，依靠习气的身体，进入各种各样的身体。未造作的、具有精华意义的心，使寂灭的果实完全成熟。显示业和业的边际，是近于显示三种方式的业，并且是使那些业的边际接近。由各种分别念发起的心，产生意念、怀疑、犹豫和对显现不确定的各种知识。心的变化作用是：如果认识到具有不同进入方式的心上的错乱，就会变成三身。如果未造作的、具有精华意义的心，在进入业和业的边际时出错，就会变成不同的身体。显示业和业的边际的心，如果证悟就会超越，如果没有证悟就会轮回。由各种分别念发起的心，如果将此处的各种分别念观想为天神的身体，那么，行就会变成天神的身体。轮回的方式是怎样的呢？如果将具有不同进入方式的心视为具有我，就会轮回为非天。如果视为执着于业的边际，就会轮回为地狱。如果视为不忘失正念，就会轮回为旁生。如果视为具有贪欲和渴爱，就会轮回为饿鬼。如果将未造作的、具有精华意义的心执为自性，就会恒常轮回。如果执为空性，就会断灭轮回。如果对显示业和业的边际的心，执着自性，就会轮回于欲界。如果执着能执，就会轮回于色界。如果执着所执和能执的细微部分，就会轮回于无色界。对于由各种分别念发起的心，由想法、记忆和各种执着发起的身语意的不同行为而轮回。显现是，在由突如其来的记忆，心中生起如虚空中云朵般的各种分别念时，最初的业行者的心所处的状态是
English
Even in this present time, no matter what the mind becomes or what appears, it turns into various unpleasant things, so it is reasonable to show the limits of karma. Because it becomes change and feeling, and initiates everything, it is reasonable to initiate all kinds of conceptual thoughts. The function of the mind is: the mind with different ways of entering, relying on the body of habits, enters into various bodies. The uncreated, essential mind fully ripens the fruit of nirvana. Showing karma and the limits of karma is to closely show the karma of the three methods, and to bring the limits of those karmas closer. The mind aroused by various conceptual thoughts produces thoughts, doubts, hesitations, and various uncertain knowledge of appearances. The transformative function of the mind is: if the delusion on the mind with different ways of entering is recognized, it will transform into the three bodies. If the uncreated, essential mind makes a mistake in entering karma and the limits of karma, it will transform into different bodies. The mind that shows karma and the limits of karma, if realized, will transcend, and if not realized, will revolve in samsara. The mind aroused by various conceptual thoughts, if the various conceptual thoughts here are visualized as the body of a deity, then the action will transform into the body of a deity. How does the cycle of existence occur? If the mind with different ways of entering is seen as having a self, it will revolve as an Asura. If it is seen as clinging to the limits of karma, it will revolve as a hell being. If it is seen as not forgetting mindfulness, it will revolve as an animal. If it is seen as having desire and craving, it will revolve as a hungry ghost. If the uncreated, essential mind is grasped as self-nature, it will constantly revolve. If it is grasped as emptiness, it will revolve as annihilation. If attachment to the mind that shows karma and the limits of karma is grasped as self-nature, it will revolve in the desire realm. If the grasper is grasped as self-nature, it will revolve in the form realm. If the subtle parts of the grasped and the grasper are grasped, it will revolve in the formless realm. For the mind aroused by various conceptual thoughts, it revolves through the different actions of body, speech, and mind aroused by thoughts, memories, and various attachments. Appearance is, when various conceptual thoughts like clouds in the sky arise in the mind from sudden memories, the state of mind of the initial practitioner is
Chinese
我。（于）寂止生起能力，以及对事物、显现和空性进行彻底净化的外境，内心的，中间蕴处净化心识之时，内外二者无别地混合而净化。如此净化后，不将心识散于他处，使心不住留，以完全清净之方式调伏，譬如以狂象之心置于平等之义。安住于自宗之义的寂止，并且认识到它超越了境和事物。对于外境不作分别念的活动自然停止，执著自我的自解脱之法性，这被称为心识的活动向外流动，从内生起，对无有进行分别，对有进行执著，以及将有无执为不同的所有知识，是将事物之本性置于自然状态的方法，即放下身语意的活动，必定会自然到来，要精通那个方法，即于一切时中安住于不离其本性的法性中。如是放下身语意的活动后，依靠寂静处和寺庙而修持，当清净智慧之方的显现生起，外在的元素之垢彻底清净，当法界和觉性的显现显现为无二之时，智慧自性的觉性金刚链之身于外境显现时，自己认识到，这被称为法性现前的显现，由于不离于此，故智慧和觉性是无二的。此时，智慧的自性是，由于生起五种智慧的颜色之显现和形状之显现，故称为觉受增长之显现。此时，智慧的转变和法性回归自身，故称不分不离轮回和涅槃。上面所展示的是，从要点上智慧回归之时，以及外在事物粗大显现隐没之时，智慧回归的程度是，觉性脱离了业之风，从而出现不动的安住之时。以那样的意义，善巧方便是指从下面展示前行和正行的诀窍。当其法性的显现，于自性中阴显现之时，