Chinese
虽然说是“地”，但实际上，是先前近得位时期的无分别稍微清醒后，自性本住的光明，胜义俱生智无造作地显现，如同秋季的清晨天空远离了三种染污的因素一样，称为一切空性的光明。那些时候所说的嗔恨的三十三种分别念是：对境不喜欢的状态，小小的离贪；中等的离贪；大大的非常离贪；内在的对境进入，凡是合意的；外在的对境向外走，心的行进；随境而行；与合意的对境分离，内心痛苦，小小的忧愁；中等的忧愁；大大的非常忧愁；心安住或心平静，缓慢寂静；心处于掉举或心粗暴地分别；种种分别；与不合意的对境相遇，内心恐惧，小小的怖畏；中等的怖畏；大大的非常怖畏；对境的执着，下等的贪爱；中等的贪爱；上等的非常贪爱；对欲妙的对境全部执取，亲近取；对善业犹豫不决，或者不杀害自己的心，不善业；想要食物，饥饿；想要饮品，口渴；对乐、苦、舍三种，从对境的角度来说，小小的感受；中等的感受；大大的非常感受；觉知；觉知的所依；对于此，觉知者；觉知行为；觉知之业，如是这三者说是三种分别念。如是，上面的“行进”不计数。或者，觉知和觉知之境二者作为两种分别念，然后计数“行进”吗？个别地分别；辨别合理与不合理；知惭；以自或法为理由，对不好的行为感到羞愧；慈悲，想要脱离痛苦；爱，想要完全守护所缘境并与可爱的事物相遇，这三者中，中等的爱；非常爱；心意不定，心不确定的状态，疑惑。
English
Although it is said to be "ground," in reality, it is the non-conceptual state of the prior near-attainment that has slightly cleared, and the self-nature abiding luminosity, the ultimate co-emergent wisdom, arises without artifice, like the autumn morning sky free from the three defiling factors, and is called the luminosity of all emptiness. The thirty-three kinds of anger-related thoughts mentioned at those times are: a state of dislike towards an object, a small detachment from desire; a medium detachment from desire; a great, extremely detachment from desire; the inward entry of an internal object, whatever is agreeable; the outward movement of an external object, the mind's movement; following after an object; separation from an agreeable object, mental suffering, a small sorrow; a medium sorrow; a great, extremely sorrow; the mind abiding peacefully or the mind being calm, slow and peaceful; abiding in agitation or the mind thinking coarsely; various thoughts; encountering a disagreeable object, the mind being frightened, a small fear; a medium fear; a great, extremely fear; attachment to an object, a lower craving; a medium craving; a superior, extremely craving; completely grasping onto objects of sensual pleasure, close grasping; hesitating about virtuous actions, or not killing one's own mind, non-virtue; wanting food, hunger; wanting drink, thirst; regarding the three of pleasure, pain, and equanimity, from the perspective of the object, a small feeling; a medium feeling; a great, extremely feeling; awareness; the basis of awareness; regarding this, the knower; the act of knowing; the object of knowledge, thus these three are said to be three kinds of thoughts. Thus, the above "movement" is not counted. Or, are awareness and the object of awareness considered as two kinds of thoughts, and then "movement" is counted? Individually distinguishing; discerning what is reasonable and unreasonable; knowing shame; feeling ashamed of bad behavior with oneself or the Dharma as the reason; compassion, wanting to be free from suffering; love, wanting to completely protect the object of focus and encounter lovable things, among these three, medium love; extreme love; a wavering mind, a state of uncertainty, doubt.
Chinese
以及。积聚财物的心理是积聚。这也被认为是积累，是相似的。贪婪是执着于一切财物的心理。如果说这是嫉妒，那就是对他人圆满感到心烦意乱。贪欲的四十种分别念是：执着于已获得的境，称为贪着；贪着未获得的境；见到悦意的境而心生欢喜，小欢喜是小，中欢喜是中等，大欢喜是非常大；愿望实现而感到快乐是满足；心中反复体验那种状态是极度满足；以各种言辞疑惑这是否正确，或者对从未发生过的事情感到惊讶；见到悦意的境而心散乱是掉举；体验快乐的状态，或者对境感到满足是知足；拥抱、亲吻、吮吸，这三种是想要做的心理。心不改变是坚定；专注于善是精进；心中高傲是骄傲；完成事情；想要抢夺财物是抢夺；想要摧毁他人军队是力量；习惯于善道是喜悦；因傲慢而行不善，或者努力于境而产生的轻微无惭愧、中等无惭愧、非常大的无惭愧；无缘无故也想与圣者争论是傲慢；见到悦意的境而想要炫耀或嬉戏是娇媚；怀恨在心是怨恨；想要努力行善是善；想要让别人明白而说话是清晰；想要不改变观念而说话是真实；想要改变观念而说话是不真实；心意非常坚定是决定；不想要完全执取境是不接受；想要摧毁财物是布施者本身；想要劝勉懒惰者是调伏；想要战胜烦恼等敌人是勇敢；以自我或法的力量而不顾忌地进入十不善业，是无惭。
English
And. The mind of accumulating wealth is accumulation. This is also seen as accumulation, which is similar. Greed is the mind that clings to all possessions. If it is said to be jealousy, it is being upset by the perfection of others. The forty kinds of thoughts of desire are: clinging to the object that has been obtained is called attachment; clinging to the object that has not been obtained; seeing a pleasing object and feeling happy, small happiness is small, medium happiness is medium, great happiness is very great; feeling happy because the wish has been fulfilled is satisfaction; repeatedly experiencing that state in the mind is extreme satisfaction; doubting whether this is correct with various words, or being surprised at something that has never happened before; seeing a pleasing object and the mind being distracted is excitement; experiencing a state of happiness, or feeling satisfied with the object is contentment; hugging, kissing, and sucking, these three are the psychology of wanting to do. The mind that does not change is firm; focusing on virtue is diligence; being proud in the heart is pride; completing things; wanting to plunder wealth is plunder; wanting to destroy the army of others is strength; getting used to the path of virtue is joy; acting unvirtuously because of arrogance, or the slight shamelessness, medium shamelessness, and very great shamelessness that arise from striving for objects; wanting to argue with the saints for no reason is arrogance; wanting to show off or play when seeing a pleasing object is coquettish; holding a grudge is resentment; wanting to strive to do good is good; wanting to speak so that others can understand is clear; wanting to speak without changing the concept is true; wanting to speak by changing the concept is untrue; the mind is very firm is decision; not wanting to completely grasp the object is not accepting; wanting to destroy wealth is the giver himself; wanting to persuade the lazy is taming; wanting to defeat enemies such as afflictions is brave; entering the ten non-virtuous deeds without hesitation by the power of self or Dharma is shamelessness.
Chinese
以及，用虚假欺骗他人是狡猾，这也被称为幻术。精通恶劣见解的是恶毒，对他人傲慢的是不驯顺，心术不正的是奸诈。愚痴的七种分别念是：对于应该追求的本质不如实知晓是中等贪欲，失去记忆是遗忘，将海市蜃楼执着为水等是错乱，不愿说话是不语，心生厌烦是厌倦，对善事不感兴趣是懒惰，对真理心存怀疑，或者对业果和法性心存怀疑，是怀疑。这些是注释。如此，由三显现或者由四喜所引导的光明，无论哪一种都相似，虽然只是在光明上相似，但有譬喻和意义的光明多种多样，而且譬喻的光明也有高低之分。因此，在未生起见道之前是譬喻的光明，见到见道的真谛是意义的光明，在那之前不会转变为意义的光明。死亡时的融入次第结束之时，以及睡眠时等光明显现是基础光明，瑜伽士以修道的力量认识到这一点，并与譬喻或意义的光明相结合。第五，道之障碍中阴：上等者在临终中阴时，由三显现所引导的基础光明显现之时，依靠先前的熟悉而认识，并在光明法身的境界中解脱。中等者在光明和黑暗的有中阴中，依靠幻身而升起如幻的神身。下等者在贪爱和受生的有中阴中，选择好的胎门，阻止不好的胎门，以及将自己投生到清净的刹土等，从而转生为能够修持密宗之法的法器，并继续道的修行。第六，道之决断迁识：如果是上等根器者，今生已经证悟见地，并且精通宗派，则不需要迁识。如云：“如果道的修习不足，则以迁识来迎接。”正如所说，对于道的修习不足的人，通过观察死亡的征兆，确信死亡不可避免且无法欺骗，在融入次第尚未发生之前，用先前所说的光明和气脉来迁识。
English
And, deceiving others with falsehood is cunning, which is also called illusion. Being proficient in evil views is malicious, being arrogant to others is unruly, and being dishonest is treacherous. The seven kinds of conceptualizations of ignorance are: not knowing the essence of what should be pursued as it is, is moderate desire; losing memory is forgetfulness; grasping mirages as water, etc., is delusion; not wanting to speak is non-speech; feeling weary is weariness; not being interested in virtue is laziness; and doubting the truth, or doubting the law of karma and dharma, is doubt. These are annotations. Thus, the clear light led by the three appearances or the four joys is similar, although it is only similar in terms of clear light, there are many kinds of clear light of example and meaning, and even the clear light of example has many levels of high and low. Therefore, until the path of seeing is not born, it is the clear light of example, and seeing the truth of the path of seeing is the clear light of meaning, and before that, it does not transform into the clear light of meaning. The end of the dissolution process at the time of death, and the appearance of clear light during sleep, etc., is the basic clear light, and the yogi recognizes this through the power of practicing the path, and combines it with either the clear light of example or meaning. Fifth, the bardo as an obstacle on the path: For the superior person, at the time when the basic clear light led by the three appearances arises in the dying bardo, relying on previous familiarity, they recognize it and are liberated in the state of the clear light dharmakaya. The intermediate person arises as an illusory deity body in the bardo of existence of light and darkness, relying on the illusory body. The inferior person, in the bardo of existence of craving and rebirth, chooses a good womb entrance, prevents a bad womb entrance, and projects themselves into a pure land, etc., thereby being reborn as a vessel suitable for practicing the secret mantra dharma, and continues the practice of the path. Sixth, the transference of consciousness as the decisive method of the path: If one is a person of superior faculties who has realized the view in this life and is proficient in philosophical tenets, then transference is not necessary. As it is said, "If the practice of the path is insufficient, then transference will welcome you." As it is said, for those whose practice of the path is insufficient, by observing the signs of death, they are certain that death is inevitable and cannot be deceived. Before the dissolution process occurs, they transfer consciousness using the previously mentioned clear light and energy channels.
Chinese
以及通过声音的转移等方式，将意识转移到清净的刹土。第二，其他身体的方便法：如续部所说：“做束缚，日夜瑜伽务农事，脉如水渠需净化，菩提心如水，需引至引导处，风如汲水器，需无过失。如是脉风调顺后，于贪欲中，大贪大乐遍虚空。”如是依靠自身方便之身，脉调直，明点收摄于处，风净化，三者皆达要点，成为可用之时，再次俱生乐空之智慧同时现前，从而进入圣道，即为其他身体的方便法，或以下门三界嬉戏之道手印。如续部所说：“具足一切相之殊胜女，空性智慧之美女，乃是生养一切胜者之母，不依此则不得成就。”因此，在因的声闻乘三藏中，被视为烦恼之源的女子，在此则被视为空性之源，生养胜者之母，或般若波罗蜜多的自性，若以善巧方便依止，则能迅速获得殊胜成就。并且，所依止的，是续部中所说的具足相好，五种姓氏的女子，特别是获得意义光明之俱生母，以及通过灌顶和生起次第调伏心续的明咒生起母，以及出生于二十四处等地的处女，能迅速成就，仅仅依止，就因与方便和智慧相联的缘起，而使遮蔽的种子，一个风囊停止，从而赐予不变的大乐，最终能将两万一千六百的流转，转变为一，从而强制性地增长一切道的功德。如是，对于任何可以依止的手印，以三种认识依止，并精通降、执、还、遍四种口诀，则能圆满一切道的功德。明点依次从顶轮降至喉轮、心轮、脐轮、密处，当降至四处时，便体验到四灌顶智慧的自性，四喜等。