Chinese
的权能完全调伏。 耳朵的权能不为其他声音所动摇，信仰的权能没有间隔，精进的权能不堕落于懈怠和散漫，智慧的权能不颠倒。 身语意以恭敬和虔诚，以及信任的态度去听闻，这是对听者的教诲。 轮回的众生，天和，非天和，人和，旁生和，饿鬼和，地狱和，六道三界的有情。 血肉之身和，意之身和，光之身等等这些都是摄集于心之形相中，因此，名为有情，具有此名称的词语中，一切法都由此而生。 因此，菩萨光芒无边者，对于心之有无和显现而生起各种信心时，应如是铭记于心，这是教诲。 如是，导师以其内心的威严，向结集者教诲。 现在是第二部分，直接开示各种心之无自性是如何的。 以“安住于平等之心性”等来开示。 也就是说，对于佛和一切众生普遍地，譬如芝麻中遍布油一样，不是大小和类别之分，而是于心中平等安住的自性，对于普遍存在于一切的此心性，应从体性和，定义和，分类和，转变和，作用和，终极标志等六个方面来了解。 也就是说，心的体性是进入且明晰的，因此是超越物质的。 定义是：名为心，因为对境生起心念，表示关系亲近，所以称为心。 分类的话，有轮回中自主的心，具有染污；有趋向于解脱之道的清净一分的心；以及如实安住般，显现为不同对境的心。 转变是：轮回中自主的心转变为聚集的分别念，趋向于解脱之道的则转变为无分别念居多，如实安住的则生起多种分别念。 作用是：轮回的心生起一切烦恼，趋向于解脱之道的则生起无分别的智慧。 如实安住的则积聚各种意之习气。 心的终极标志
English
whose powers are fully subdued. The power of the ear is not distracted by other sounds, the power of faith is without interruption, the power of diligence does not fall into laziness and laxity, and the power of wisdom is not inverted. Listen with body, speech, and mind, with reverence and devotion, and with trust, this is the instruction to the listener. Sentient beings of the six realms of the three worlds, gods, demigods, humans, animals, hungry ghosts, and hell beings, with bodies of flesh and blood, bodies of mind, bodies of light, and so on, are all gathered into the form of mind. Therefore, the name "sentient being" is a word that contains all phenomena. Therefore, the Bodhisattva of Infinite Light, when various faiths arise regarding the existence or non-existence and appearance of the mind, should keep this in mind, this is the instruction. Thus, the teacher, with the majesty of his heart, instructed the compiler. Now is the second part, directly showing how the various minds are without self-nature. It is shown by "abiding in the nature of equality of mind" and so on. That is to say, universally to all Buddhas and sentient beings, just as oil pervades sesame seeds, not in terms of size or category, but in the nature of abiding equally in the mind, this mind-nature that pervades all should be understood in terms of six aspects: essence, definition, classification, transformation, function, and ultimate sign. That is to say, the essence of mind is entering and clear, therefore it is beyond matter. The definition is: it is called mind, because it gives rise to thoughts about objects, indicating a close relationship, therefore it is called mind. In terms of classification, there is the autonomous mind in samsara, which has defilements; there is the mind that is close to the path of liberation, which is purified in one aspect; and there is the mind that appears as different objects, as if abiding in reality. The transformation is: the autonomous mind in samsara transforms into accumulated conceptual thoughts, the one close to the path of liberation transforms into mostly non-conceptual thoughts, and the one abiding in reality gives rise to many conceptual thoughts. The function is: the mind of samsara arouses all afflictions, and the one close to the path of liberation arouses non-conceptual wisdom. The one abiding in reality accumulates various mental imprints. The ultimate sign of the mind
Chinese
其证悟之理是：以自续的执着于心之边见和我执，果报成熟于恶趣。以趋近于道的心的证悟，一切法皆无我，果报成熟于增上生和决定之善。以分别念转变的，执着于异体的心的证悟，果报成熟于不确定。然而，这些并非如同不存在一般，也并非如同心的坛城之外存在未被证悟的部分。例如，一旦确定了一块金子的特性，就确定了一切金子的特性，因为它们的本质是相同的。因此，以空性为一，它不是有形之物；以光明为一，它不是断灭；以明空无二为一，它不是来去；以存在本身为一，它不是暂时的；以不存在本身为一，它不是无常；以显现本身为一，它不是不遍。因此，虽然本质是一，但它遍及心的自性的一切稳定和动摇，所以是基础；在显现中扩展，所以是道；从中没有圆满，所以是伟大的果。这被称为超越取舍之心，它显现在哪里呢？显现在与外境五根识及其相应的意识中。这样的心与外境，无二无别地遍及一切，并且在一切中产生，所以心的显现是相似显现和真实显现，在显现之时就已存在。下面会讲到。这样的心，过去是由普贤王如来我所开示，未来是由上师对弟子开示。所有这些心的显现，都是智慧功德的展现方式。也就是，事物的特征是微尘，概念的特征是思维，运动的特征是散布和聚集，法性的特征是希望和恐惧以及努力和成就，见修行果的特征是执着，这些都是自生束缚。因为心性本身没有自性，所以心性空性遍及一切。因此，无有之心，以不同乘和门径的法显现为数量，这是在非本质上的显现。也就是说，真实显现什么也没有成立，相似显现是不同的。
English
The way of realization is this: by realizing the self-clinging mind with its inherent attachment to extremes, the result ripens into the lower realms. By realizing that all phenomena are selfless with a mind close to the path, the result ripens into higher realms and definite goodness. By realizing that the mind, which transforms into differentiated thoughts, does not grasp a basis, the result ripens into uncertainty. However, these are not as if they do not exist, nor are they as if there is a separate part outside the mandala of the mind that has not been realized. For example, once the characteristic of one piece of gold is determined, the characteristics of all gold are determined, because their essence is the same. Therefore, being one in emptiness, it is not form; being one in clarity, it is not cessation; being one in the indivisibility of clarity and emptiness, it is not coming and going; being one in existence itself, it is not temporary; being one in non-existence itself, it is not impermanent; being one in appearance itself, it is not non-pervasive. Therefore, although the essence is one, it pervades all the stability and movement of the mind's nature, so it is the basis; expanding in appearance, so it is the path; there is no completion from it, so it is the great result. This is called the mind that transcends acceptance and rejection, and where does it appear? It appears in the five sense consciousnesses of external objects and their corresponding consciousnesses. Such a mind and external objects, being non-dual and pervading all and arising in all, the appearance of the mind is both similar appearance and actual appearance, existing primordially at the time of appearance. This will be explained below. Such a mind, in the past, was taught by me, Samantabhadra, and in the future, it will be taught by the guru to the disciple. All these appearances of the mind arise as the manifestation of the qualities of wisdom. That is, the characteristic of things is subtle particles, the characteristic of concepts is thinking, the characteristic of movement is scattering and gathering, the characteristic of dharma is hope and fear and effort and accomplishment, the characteristic of view, meditation, conduct, and result is clinging, all these are self-born bonds. Because the nature of mind itself has no self-nature, the emptiness of mind pervades all. Therefore, the mind of non-existence, with the dharmas of different vehicles and doors appearing as numbers, this is appearance on non-essence. That is, actual appearance is not established in any way, and similar appearance is different.
Chinese
显现，那也是显现于显现之上而自解脱，与本体无二无别，如是先前对集结者而言，是周遍一切的，是时间汇聚的，是善良过患于自身清净的。如是周遍、汇聚、过患清净的导师我，以觉悟自生，为集结者开示，断绝一切法之相的戏论。之后，于自解脱之法性，称为超越诸多分别。那也是于心的言说戏论，以及于词的言说，于声音不执为自性的心性，瑜伽士以禁语，显现为远离话题之语相似的显现。无舌头说话之门，超越心之所思之境。如是普贤我为集结者开示，一切法之不可言说的意义于相续中生起。因此，于不可言说之法性，称为声音词语自止息。存在与不存在，显现与空性，以及从任何处皆不可寻得之心性，内外任何处皆不生，而自显现为自生之大智慧，心之实相于任何体性皆无成立，若于彼命名，称为自生大智慧。普贤我为集结者开示，一切法超越对治之意义于相续中生起。因此，内在自生之智慧不为他所支配。业之习气成熟，烦恼之习气执着我与他，所知之习气执着宗派为自性，心之习气无有分别之分别的心性，对于色等五根之境缘分离之显现，于任何体性皆无成立，因此命名为烦恼于自身清净之大密意。普贤我为集结者开示，一切法本初即是清净之密意于相续中生起。因此，称为本解脱大要诀无有重复之基础。心之分别涉入不同之境，意之分别生起种种变动，识之分别生起怀疑、犹豫与猜测，烦恼之分别无有执着我与我所之心性，不为心所取，不为意所舍，六识之征兆
English
Appearances, which are also self-liberated upon appearing, inseparable from the essence, as previously stated to the collector, are all-pervasive, the condensation of time, and the goodness of faults purified in themselves. Thus, the teacher who is pervasive, condensed, and purified of faults, I, through the self-arising of realization, teach the collector, cutting off the proliferation of characteristics of all phenomena. Thereafter, the nature of self-liberation of characteristics is called transcendence of many thoughts. That is, the expression of mind is proliferation, and the expression of words, the nature of mind that does not hold sound as its own essence, appears as a speech-like appearance free from the basis of discussion by the yogi who has silenced speech. There is no door for the tongue to speak, transcending the realm of what the mind thinks. Thus, I, Samantabhadra, teach the collector, and the meaning of all phenomena, which is inexpressible, arises in the continuum. Therefore, in the nature of inexpressibility, it is called the self-cessation of sound and words. Existence and non-existence, appearance and emptiness, and the nature of mind that cannot be found from anywhere, without arising from either inside or outside, but self-appearing as the great self-born wisdom, the reality of mind is not established in any entity, and if it is named, it is called the great self-born wisdom. I, Samantabhadra, teach the collector, and the meaning of all phenomena, which transcends antidotes, arises in the continuum. Therefore, the inner self-born wisdom is not subject to other influences. The ripening of the defilements of karma, the defilements of afflictions conceiving self and other, the defilements of knowledge holding tenets as self-nature, the nature of mind without different thoughts of mental defilements, the appearance of separation from the objects and conditions of the five senses such as form, is not established in any entity. Therefore, it is named the great intention of the self-purification of afflictions. I, Samantabhadra, teach the collector, and the intention that all phenomena are primordially pure arises in the continuum. Therefore, it is called the great primordial liberation, the essential instruction without a basis for repetition. The thoughts of the mind engage in different objects, the thoughts of the mind arise in various movements, the thoughts of the mind arise in doubt, hesitation, and speculation, the thoughts of afflictions without holding self and mine, not grasped by the mind, not abandoned by the mind, the signs of the six consciousnesses.
Chinese
感官在自然状态中无碍地显现，因为现象和相似的现象显现为无差别。此外，从原始以来，自性觉知的女性角色就在虚空中。通过认识到清晰的境界面貌，法性中没有退路的关键。收集者，我普贤王如来已经展示，因此所有法都自性觉知、自性明亮的想法在心中生起。因此，自性明亮的平等之义在任何时候都不会减少。专注于不同的概念进行思考，专注于不同的现象领域进行思考，在没有看到原因的情况下，专注于不同的有相领域进行思考，以及没有思考业和业的运动的心性，不依赖于外境和内心，安住于自身，自然成就，在任何地方都不会停止。五根的境界面前，最初显现为自然而然，这是瑜伽士的意义无碍地产生。在产生时，知道他人的心；在安住时，知道感官和智慧的次第；在进入时，知道自己和他人的死亡、转移、寿命和出生。在声音返回时，知道智慧以及见、修、行的程度。通过根本自性等，自性觉知显现地被修习的想法。收集者，我普贤王如来已经展示，因此领悟了所有法不舍弃而圆满的意义。因此，在自然成就的各种境界面前显现时，超越了扬弃取舍的分别念。在没有与不同的分别念相伴的记忆，没有突发运动的记忆，没有烦恼业差别的记忆，没有突然产生的思考和行为的记忆的心性中，前后业的差别中，运动者自性清净。现象是显现自性显现，解脱也显现为安住自性解脱。因此，执着在自身解脱的禅定中。收集者，我普贤王如来已经展示，因此收集者心中生起了所有法自显清净的意义。因此，运动在运动中解脱就像虚空中的冰雹。心的想法，执着自性显现的生起感觉，以及意的记忆显现为不同，以及风的运动的业显现为差别的生起感觉的心性中，没有思考行为和作者。