English
Grasping at the self. Grasping at the self of attachment, bringing the object of desire under control, previously taking the path as a cause, grasping at what is and is not, the nature of desire enters into the seeing and hearing of objects. The five kinds of hatred are: hatred that arises manifestly, hatred that is perfected from the fruit and perfected in part, entering into the accumulation of habitual tendencies; self-natured hatred, which perfects the maturation; hatred that holds the mind, particularly discriminating; hatred that cuts off the cause and does not flow, gathering from one that manifests. The five kinds of delusion are: delusion that abides in the base, acting as the basis of ignorance; latent delusion, acting as the karma of grasping in samsara; delusion that previously acts as a cause, obscuring all phenomena; delusion that flows and does not flow, acting as the discernment of wisdom; delusion that is extremely obscured and intoxicated, unable to distinguish the boundaries of dharma and non-dharma. Miraculous power is primordially apparent, arising from the aggregation of mind. The five kinds of pride are: thinking "I" is the cause of the thinker; arrogance arises towards the meaning of non-thinking; the superior one, also arises from qualities; flowing and non-flowing, are fragments and fragments that are definitely represented; coarsely grasping at the real, is victorious over form and the elements. The five kinds of anger are: anger arising from cause, causing the seed to be completely destroyed; anger following karma, grasping at the boundaries of going and staying karma; from concealing grasping, connection is indicated; from holding grudges, cause and effect are actually used; gradually, the distinctions of the lineage are manifestly fabricated. The five kinds of jealousy are: being jealous of equals, causing the cause to be interrupted; being jealous of inferiors, causing the fruit of white karma to be interrupted; being jealous of superiors, not perfecting the roots of virtue; not intentionally, obscuring the activities of white karma; flowing and non-flowing, temporarily entering and interrupting. It also appears in all activities, arising from the latent and unperfected. The five objects of grasping, such as grasping form in the field of the eye, are five. The five kinds of grasping are: the sense gates are completely purified, knowing that the five lights that are not self-natured are without self-nature. It also appears on the path of truly ascertaining the nature of reality, from those objects without self-nature.
Chinese
已经发生了。有五种存在：从五身自性中显现出身的自性。同样，由于智慧、光、颜色和明点存在，所以没有痛苦和损害。五种不存在：那个身也没有以相状成立，所以一切都是空旷的。那个智慧也没有以自性存在，所以不是从颠倒中产生的其他作用。那个光也没有以清晰的形象存在，所以安住在光辉中。那个颜色也没有以种类确定，而是从深处遍布。那个明点也没有四大的作用，而是在自性中圆满。本来就显现在四种边际的成立中，即存在、不存在、两者和两者都不是等等。以上是第二，详细阐述了道的法性，以五组形式展示了轮回和涅槃混合的道生起次第。现在是第三，阐述道圆满的次第，即法性的清净显现如何显现：所谓的五界等等。在修持的时候，外在的界是天空，作为觉性生起的基础。中间的界是灯，确定觉性的特征。相关的界是风，作为觉性形成的所依。显现的界是颜色，产生觉性的光彩和光泽。界和觉性融合之门的要点是法性生长的发展。五种觉性是：执持基础的觉性，本体从一开始就是清净的；执持特征的觉性，练习自性任运成就的技巧；普遍扩展的觉性，展示显现的景象；胜观的觉性，将景象与身结合；非景象的觉性，使一切法耗尽。五种颜色是：白色等等，不是具有形象的特征。这样的景象是现证者在道圆满的时候。五种白色是：无垢的白色显示觉性的特征；自清净的白色象征理性的对境；无贪执的白色在同一时间圆满；无造作的白色象征实相；无染污的白色显示基础的光彩。五种黄色是：执持土地的黄色执持产生功德的宝藏；产生作用的黄色使不处于过患中；自生广大的黄色使各种各样的事物增长。
English
It has happened. There are five existences: the nature of the body manifests from the nature of the five bodies. Likewise, because wisdom, light, color, and bindu exist, there is no pain or harm. There are five non-existences: that body also does not exist as having characteristics, so everything is completely empty. That wisdom also does not exist as self-nature, so it is not another action arising from reversal. That light also does not exist as a clear image, so it abides in radiance. That color also does not exist as a definite type, but pervades from the depths. That bindu also does not have the function of the four elements, but is complete in its own nature. From the beginning, it appears in the establishment of the four extremes, such as existence, non-existence, both, and neither. This is the second, which extensively explains the nature of the path, showing the order of the arising of the path, the mixing of samsara and nirvana, in five groups. Now, the third is to show the order of the completion of the path, how the pure appearance of the nature of reality appears: the so-called five spheres, etc. When cultivating practice, the outer sphere is the sky, which serves as the basis for the arising of awareness. The intermediate sphere is the lamp, which establishes the characteristics of awareness. The related sphere is the wind, which serves as the support for the formation of awareness. The appearing sphere is color, which generates the splendor and brilliance of awareness. The key point of the door where sphere and awareness merge is the development of the arising of the nature of reality. The five awarenesses are: the awareness that grasps the base, whose essence is pure from the beginning; the awareness that grasps the characteristics, practicing the skill of self-perfected spontaneity; the awareness of pervasive expansion, showing the manifest appearance; the awareness of superior seeing, uniting the appearance with the body; the awareness of non-appearance, causing all phenomena to be exhausted. The five colors are: white, etc., not having characteristic marks. Such an appearance is for the person who manifests at the time of the completion of the path. The five whites are: the immaculate white shows the characteristics of awareness; the self-purified white symbolizes the object of reason; the non-attachment white is complete at the same time of power; the unconditioned white symbolizes the true state; the unstained white shows the radiance of the base. The five yellows are: the earth-holding yellow holds the treasury that generates qualities; the generating yellow causes one not to abide in faults; the great self-born yellow causes various things to increase.
Chinese
行持之业。 辉煌的黄色是诸智慧的基础。 无畏的黄色同时展现功德。 五种红色的显现本自圆满，无执著的红色能逆转轮回，离执著的红色是生起喜乐的基础。 展现原始光辉的红色，将事物安立于存在的方式之上。 自光辉的红色，使自显光明。 遍布的红色，使轮回与涅槃同时平等。 这是五种智慧的妙力显现圆满。 五种绿色是：无为使勤作的基础空虚。 离于作为，修习道，作为清净，超越业和习气。 作为圆满，超越歧途和堕落之处。 超越作为的妙力，没有可逆转之物和重复的基础。 五种深蓝色是：使显现的深蓝色开启智慧。 不变的深蓝色使觉性安住。 广大的深蓝色使显现扩展。 法界的深蓝色展现增长。 趋入外境的深蓝色使诸境同时圆满。 也就是说，从智慧的自性方面来说，在境上是自性圆满的大，因此说智慧自身的力量是圆满的。 五种智慧是：如镜之智显现影像。 平等性使之无二。 妙观察使显现圆满。 成所作使超越勤作。 法界体性智将一切都摄于一味之中。 五身是：觉性于境上显现，如毗卢遮那佛般显现。 觉性的自性不变，是不动佛。 觉性圆满功德，是宝生佛。 显现的增长，是无量光佛。 本自成就，是不空成就佛。 从觉性显现方式的层面上来说，五身的显现使轮回与涅槃相遇。 五种明点是：基础明点是贤妙，是觉性的基础。 道是道路的指引。 贤妙的贤妙是解脱为庄严功德。 在贤妙的顶端，觉性自身与自生智慧结合。 具足贤妙庄严，使觉性的衣饰圆满。 五种精华是：超越五大的精华，光明执持显现。 超越智慧的精华，明点融摄于一个基础之中。 气心
English
The activity of deeds. The brilliant yellow is the basis of all wisdoms. The fearless yellow simultaneously shows the qualities. The appearance of the five reds is complete from the beginning, the unattached red can reverse samsara, the detached red is the basis for generating joy and bliss. The red that shows the original radiance establishes things on the way they exist. The red of one's own radiance clarifies one's own appearance into light. The pervasive red makes samsara and nirvana equal at the same time. That is the complete manifestation of the power of the five wisdoms. The five greens are: without action, the basis of effort is empty. By being free from action, the path is practiced, action is purified, and one transcends karma and habitual tendencies. When action is complete, one transcends straying and falling. Transcending the power of action, there is no reversal and no basis for repetition. The five dark blues are: the dark blue that makes things appear opens understanding. The unchanging dark blue makes awareness abide. The vast dark blue makes appearance spread. The dark blue of space shows growth. The dark blue that enters external objects makes all objects complete at the same time. That is to say, from the aspect of the nature of wisdom, it is naturally complete in the realm, so it is said that the power of wisdom itself is complete. The five wisdoms are: mirror-like wisdom clarifies images. Equality makes it non-dual. Discriminating awareness makes appearance complete. Accomplishing activity transcends effort. The wisdom of the dharmadhatu gathers everything into one taste. The five bodies are: awareness appears in the realm, appearing like Vairochana. The nature of awareness is unchanging, it is Akshobhya. Awareness is complete with qualities, it is Ratnasambhava. The increase of appearance is Amitabha. Being inherently accomplished is Amoghasiddhi. From the level of the appearance of awareness, the appearance of the five bodies brings samsara and nirvana together. The five bindus are: the basic bindu is excellent, it is the basis of awareness. The path is the guide of the path. The excellence of excellence is liberation into adornment and qualities. At the peak of excellence, awareness itself is combined with self-born wisdom. Endowed with excellent adornment, it makes the garment of awareness complete. The five essences are: the essence that transcends the elements, light holds appearance. The essence that transcends wisdom, the bindu merges into one basis. Wind mind
Chinese
超越世俗的清净觉性，揭示了自性。超越现象的清净，汇集了法性。超越见解和禅修的清净，以无勤大安住的方式，使基础自性清净。因此，觉性自身在本初即是坛城的主宰，是觉性和从觉性中产生的法性。五种力量是：五根的自力，即眼睛不被色束缚也不解脱，这就是眼睛的力量。其余四根也是如此。五种功德是：色、声、香、味、触在各自的本位上显现。如果知道这五者是自性清净的，那么从一开始，作为果，就会出现具有五种无色光芒的光，这就是基础显现，觉性的力量在对境上显现。五种本初光芒是：具有各种颜色的光芒。五种射线光芒是：颜色清晰的五种光芒。以五种遍在的方式安住，是自性清净的：被上方的外在虚空等五者遍布。五种显现是：不分别的白色等。五种空性是：本初空性，永不间断；断灭空性；非有间断；常断空性，不像虚空；对境空性，不像无意义的造作；差别空性，不像内外空性等。五种提升力是：外在的风，地风，中间的风，水风，内在的火风，秘密的风的风，真如的风，虚空的风。在禅修的时候，从一开始，风的风就会解脱。五种显现之门是：从智慧的双眼、双耳、顶门梵穴中显现智慧。五种显现方式是：从这些门中出现的觉性，首先是光的薄纱，其次是如船般显现，第三是根识所见，第四是仅是化身，第五是显现为身和智慧。安住于五种智慧的自性中：第一是安乐的智慧，第二是清晰的，第三是体验的，第四是与虚空平等，第五是万物皆空的智慧。五种比喻是：在介绍的时候，依靠水晶球的外在五光，来指示法性的中阴。五种征相是：法界的征相是闪闪发光，明点的征相是明点空性的灯，身的征相是觉性