English
Thus, the Teacher taught that one should distinguish the wrong paths of mind and awareness from the general differences. He taught to know it as the nature of reality. Now, the third is to distinguish the wrong paths of the profound experience of wisdom and the thought experience of sentient beings, and to teach that appearances should be known as the nature of reality. "Unobstructed" means that it is clearly transparent because it is not obstructed by the subtle and coarse external objects. It is clearly self-illuminating because it is not obstructed by the subtle and coarse internal afflictions. In between, it is universally clear because it is not obstructed by the aggregates, elements, and sense bases. The king of one's own awareness and intelligence, the appearance of great profound clarity, and the minds of sentient beings, constantly clinging to various objects. Because they are equal in terms of knowing or being aware, they are similar from the perspective of being one ground. It is similar that awareness radiates into various objects, but they are different. Thus, the third, distinguishing the wrong paths of the profound experience of wisdom and the thought experience of sentient beings, teaches that appearances should be known as the nature of reality. Now, the fourth is to distinguish the wrong paths of meditative experience, and to teach that abiding is knowing the nature of reality. The nature of reality that is not sought anywhere, inside or outside, the meditation of abiding on the appearance of appearances. From this, the experience of the nature of reality arises spontaneously, and the happiness based on the channels, and the happiness based on the winds, give rest to the mind. The happiness based on the body, the happiness with concepts and the happiness without concepts, both are equal in terms of happiness. Among them, the one with concepts is mundane, and the one without concepts is supramundane, otherwise they are the same. Because it does not depend on the cause and effect of before and after, it is different. Therefore, the second, distinguishing the wrong paths of meditative experience, teaches that abiding is knowing the nature of reality. Now, the fifth is to distinguish the wrong paths of memory and non-memory, and to teach that movement is knowing the nature of reality. It is not taught in the teachings of non-memory, nor is it inanimate, nor is it without self-nature, awareness and wisdom pervade everything, awareness itself appears to external objects, pervading as if entering different objects, and the various delusions of the six realms of beings arising from thinking about the past, future, and present by various different thoughts. The two entries are the same from the perspective of entering the object. That is also the same on the level of reality. It is different from the perspective of delusion and non-delusion. Therefore, the fifth, distinguishing the wrong paths of non-memory, teaches that movement
Chinese
通过了知自性而开示。现在是第六个，关于法性中阴的错谬之处进行辨别，开示见法性之自性。法即是轮回与涅槃，自性即是从造作中解脱。清净的法性没有烦恼的垢染，没有业和粗细五行的垢染。中阴与报身，道路，一切有情共同显现，显现为身、智慧、光和明点等各种景象。通过观修本尊，在有中阴显现为幻身。这两者在身方面相似。智慧清净的道路的显现和，通过分别念观修的执着显现相似。束缚于轮回的友伴和，从轮回中解脱的道路，这两者是错谬之处。这样开示了第六个，关于法性中阴的错谬之处进行辨别，开示见法性之自性。现在是第七个，依靠密咒的功德成就的佛和共同乘的计数方式的错谬之处进行辨别，依靠法性之门而开示了知法性。或者从自性力，或者从特殊的积累中产生，或者从见到法性要点的功德中成就。化身是从五种姓中成就的白色身等，是无法看够的。刹土是东方现喜刹土等，是从轮回中解脱的地方。乘是把因作为道用的那些，从初地开始数到九地时，听到化身的声音，身体没有见到，只是知识的障碍清净时，见到那些身体，认为在十一普光地成佛，这两种，听到真实的声音和，只是通过传承听到的相似。身体和刹土方面也相似。在土地和道路上努力和，自性解脱，这两者是错谬之处。这样开示了第七个，依靠密咒的功德成就的佛和共同乘的计数方式的错谬之处进行辨别，依靠法性之门而开示了知法性。现在是第八个，关于事物存在方式的基础和，如同任运成就所观察的显现的错谬之处进行辨别，通过见到自性而开示了知法性。身是法身、报身、化身三身，本来清净的法
English
It is taught by knowing oneself. Now, the sixth is to distinguish the errors of the Bardo of Dharmata, and to show the Dharmata as seeing Dharmata. Dharma is Samsara and Nirvana, and self is liberation from artificiality. The pure Dharmata has no defilement of afflictions, no defilement of karma and subtle and coarse elements. The Bardo and the Sambhogakaya, the path, appear in common with all sentient beings, appearing as various phenomena such as body, wisdom, light, and bindu. By meditating on the Yidam deity, a manifestation of the illusory body arises in the Bardo of Existence. These two are similar in body. The appearance of the path of pure wisdom and the appearance of attachment through conceptual meditation are similar. The friend who binds to Samsara and the path that liberates from Samsara, these two are errors. Thus, the sixth is taught, distinguishing the errors of the Bardo of Dharmata, and showing the Dharmata as seeing Dharmata. Now, the seventh is to distinguish the errors of the Buddhas accomplished through the merits of mantras and the counting methods of the common vehicle, and to teach knowing Dharmata by relying on the door of Dharmata. Either from the power of nature, or from a special accumulation, or accomplished from the merits of seeing the essential points of Dharmata. The Nirmanakaya is the white body, etc., accomplished from the five families, which cannot be satisfied by looking at it. The pure land is the Abhirati in the east, etc., a place to breathe out from Samsara. The vehicle is those who use the cause as the path, and when counting from the first Bhumi to the ninth Bhumi, hearing the voice of the Nirmanakaya, not seeing the body, but only when the obscurations of knowledge are purified, seeing those bodies, believing that one attains Buddhahood in the eleventh Samantaprabha Bhumi, these two, hearing the real voice and only hearing through transmission are similar. The body and the pure land are also similar. Exerting effort on the land and the path and naturally breathing out, these two are errors. Thus, the seventh is taught, distinguishing the errors of the Buddhas accomplished through the merits of mantras and the counting methods of the common vehicle, and teaching knowing Dharmata by relying on the door of Dharma. Now, the eighth is to distinguish the basis of how things exist and the errors of appearances as observed by spontaneous accomplishment, and to teach knowing Dharmata by seeing the essence. The body is the Dharmakaya, Sambhogakaya, and Nirmanakaya, the three bodies, the primordially pure Dharma.
Chinese
所有事物的行为终结之果，与原始清净相遇，以及显现为多样和呈现为多样，是不确定的变化。在有基础的情况下，一个是原始清净的基础，另一个是任运成就种子状态的存在，两者只是基础的名称相同。众生处于状态时，基础也相同。一个是不变的自性，另一个是任运成就依赖于各种变化，这两者是错误的。第八，事物存在方式的基础，以及任运成就如所测度显现的错处被区分，显示为当下所见。现在，第九，法性现量和心识执着的见解的错处被区分，安立为知晓。乘是共同的乘，即心识执着者，以及特殊的乘，即现量显示觉性，这两者。其中，安立为见解的方式有两种，安立为见解的方式，因为没有心识，所以这个和自己觉性现量见，两者差别很大，但仅仅是安立上相同，所以相似。因此，以随念衡量和现量见到法性，这两者是相似的。见到法性，显现是自清净的，以及执着于各种心识的因缘，这两者是错误的。第九，法性现量和心识执着的见解的错处被区分，安立为知晓。现在，第十，法性自性和生起次第达到极致的错处被区分，显示为在法性境上知晓。勤奋是近取和修持的支分，以及没有观看和禅修等，自己的觉性身境如同晴空万里，以及依赖于相的执着的见解，和观修本尊时相稳定的影像，两者只是在境上显现为颜色上相似。只是在显现境上存在相似。法身无我的显现，和色身被相束缚的显现，这两者是错误的。第十，法性自性和生起次第达到极致的错处被区分，显示为在法性境上知晓。现在，第十一，觉性在自己的显现上执着于错觉显现的错处被区分，显示为知晓一切是游戏。觉
English
The result of the exhaustion of all things' actions, meeting with original purity, and appearing as diverse and manifesting as diverse, are uncertain changes. In the case of having a basis, one is the basis of original purity, and the other is the existence in the state of spontaneously accomplished seeds; the two are similar only in the name of the basis. Beings in their state also have the same basis. One is the unchanging essence, and the other is the spontaneously accomplished relying on various changes; these two are mistakes. The eighth, the basis of the way things exist, and the errors of spontaneously accomplished appearances as measured, are distinguished and shown to be known as they are seen. Now, the ninth, the errors of the view of the nature of reality as directly perceived and the clinging of mind are distinguished and established as knowing. The vehicle is the common vehicle, which is those who cling to mind, and the special vehicle, which directly shows awareness; these two. Among them, there are two ways of establishing it as a view; the ways of establishing it as a view, because there is no mind, so this and one's own awareness directly seeing, the two are very different, but they are the same only in establishment, so they are similar. Therefore, measuring by inference and directly seeing the nature of reality, these two are similar. Seeing the nature of reality, the appearance is self-purifying, and clinging to the conditions of various minds, these two are mistakes. The ninth, the errors of the view of the nature of reality as directly perceived and the clinging of mind are distinguished and established as knowing. Now, the tenth, the errors of the nature of reality itself and the stages of generation reaching their limit are distinguished, shown to be known on the object of the nature of reality. Diligence is a branch of approach and accomplishment, and without looking and meditating, etc., one's own awareness body-object is like a clear sky without clouds, and the view that relies on clinging to signs, and the stable image when meditating on the deity, the two are similar only in appearing as colors on the object. They are similar only in existing as appearing objects. The appearance of the dharmakaya as selfless, and the appearance of the rupakaya bound by signs, these two are mistakes. The tenth, the errors of the nature of reality itself and the stages of generation reaching their limit are distinguished, shown to be known on the object of the nature of reality. Now, the eleventh, the errors of awareness clinging to illusory appearances in its own appearances are distinguished, shown to be knowing that everything is play. Aware
Chinese
由于智慧显现于对境，因此法性的行持体验无碍地显现。众生依赖于风而行，不住于一处，故称为众生。或者，由于在前后世等差别中反复流转，故称为众生。六道为天、非天、人、旁生、饿鬼和地狱。错乱是指将非彼执为彼，即对非彼进行区分。显现是指在错乱且不确定的显现中轮转，这是因为因不确定。有些是从无明中产生错乱，有些是从行和识等不同的因中产生错乱，因此众生的形、色、状各不相同。由于缘不确定而产生错乱，因此产生不同的境。这是因为由白色的显现等不同之缘所致。由于果不确定，因此在六道众生的显现中产生错乱。这是因为地、水、火、风自身显现的方式也不同，六道众生各自显现为一，故称为错乱。因此，错乱的各种境之显现与真实的法性之显现，仅仅在显现上相似。在体验上也是相似的。空性法性的显现与错乱的各种境，二者因不同而有差异。第十一，揭示了将觉性自身的显现和错乱显现执为自我的过失，并了知一切皆为游舞。现在，第十二，揭示了安住于体验之显现的过失，并了知一切皆为原始解脱。自性是未造作的法性，完全清净，从各种分别念中解脱。相是指被境束缚的各种识。如此，由于执着的垢染清净，因此法性的心不变异，故称为明点。由于周遍一切且融入一切，故称为乐。风是指业之风返还，转变为智慧之风。执持此风，则在自己的眉间出现风心融合的明点，对此专注并修习，约一个时辰，则出现具有相状的明点，颜色未分