Chinese
一切处所，自性空性唯一。这是第一部分。第二部分是辨别支分的解说，共有十个方面：心、觉性、意义的辨别，安住、体性的辨别，显现、能量的辨别，解脱方式、要点的辨别，阿赖耶识、法身的辨别，迷乱、解脱时机的辨别，基础、果位任运成就的辨别，道、果原始清净的辨别，中阴、天尊的辨别，以及呼吸、净土的辨别。现在开始解说第一个辨别，即心、觉性、意义的辨别。在“凡是”之后，有“证悟”和“未证悟”两种情况。其中，所谓“心”，是指执持各种习气的明觉之识，是积聚之法的一部分，并且具有从它显现的能取所取的相状。具体来说，从所取的“心”中，显现出无所取境的五种明亮显现，即色、声、香、味、触。从能取的“心”中，显现出业、异熟、无量烦恼。超越这些的“觉性”，是空明、非积聚之法，如虚空般，处于涅槃的所有法，以自性不灭的方式存在。如《如意宝藏论》所说：最初光明如来藏，意义的阿赖耶，自性非造作，本来即清净，犹如虚空般。像这样的觉性，直接指示出来，是自性大圆满的特点。那些如实证悟觉性法性的人，从基础觉性的能量中显现时，不向外境观察，不向内执取心，因此从显现和意识的执着中解脱。能取所取的工巧匠倒塌，业和烦恼消尽，轮回的所有法在那觉性无自性的状态中解脱。在法性穷尽之地相遇时，到达普贤王如来的净土，被称为获得法身国王的永恒统治。如《法界宝藏论》所说：那时如虚空，内外迷乱之法，任何也不可见，到达法身之意。穷尽之地相遇，无去无来，一切法界浩瀚，普贤王如来的净土，到达最胜法身宫殿。那些没有证悟觉性法性的人，将从阿赖耶识显现的外内事物执着为显现和心，以及自和他者，因此被称为有情。觉性的体性
English
All places are one in the emptiness of their own nature. This is the first part. The second part is the explanation of the distinctions of the branches, which are ten in number: distinguishing between mind, awareness, and meaning; distinguishing between abiding and essence; distinguishing between emanation and energy; distinguishing between the manner of liberation and key points; distinguishing between the all-ground and the dharmakaya; distinguishing between the time of delusion and liberation; distinguishing between the spontaneously accomplished ground and result; distinguishing between the path and result of original purity; distinguishing between the bardo and deities; and distinguishing between breathing and pure lands. Now, the first distinction, the distinction between mind, awareness, and meaning, will be explained. After "whoever," there are two possibilities: "realized" and "unrealized." Among these, what is called "mind" is the clear and knowing consciousness that holds various habitual tendencies, a part of compounded phenomena, and it has the aspect of apprehending subject and object that arises from it. Specifically, from the apprehended mind, the five clear appearances of form, sound, smell, taste, and touch appear as objects of apprehension. From the apprehending mind, immeasurable actions, ripening, and afflictions appear. Awareness, which transcends these, is uncompounded emptiness and clarity, like the sky, and all the dharmas of nirvana abide in it in a way that their own resonance is unceasing. As it says in The Treasury of Wish-Fulfilling Jewels: "The original clear light is the sugata-essence itself, the all-ground of meaning, uncompounded by nature. From the beginning, it is utterly pure, like the sky." Such awareness, when directly pointed out, is the special characteristic of the Great Perfection of Naturalness. Those who realize the nature of awareness properly, when appearances arise as the play of the basic awareness, do not examine external objects, nor do they grasp at the internal mind, and thus they are liberated from the grasping of appearances and consciousness. The craftsman of subject and object collapses, actions and afflictions are exhausted, and all the dharmas of samsara are liberated in that state of awareness without inherent existence. When they reach the place where the nature of reality is exhausted, they go to the pure land of Samantabhadra and are said to have attained the eternal sovereignty of the dharmakaya king. As it says in The Treasury of the Dharmadhatu: "At that time, like the sky, the phenomena of external and internal confusion, are not perceived at all, and one goes to the intention of the dharmakaya. Meeting the place of exhaustion, without going or coming, all is vast expanse, the pure land of Samantabhadra, one goes to the supreme palace of the dharmakaya." Those who have not realized the nature of awareness grasp at the external and internal objects that arise from the all-ground as appearances and mind, and as self and other, and are therefore called sentient beings. The essence of awareness
Chinese
不离本性，却在轮回中流转。如《功德藏》所说：无知孩童的状态中，用力在空中打结，将无境执为有境，将无我他执为我他。总而言之，如果用比喻的方式来区分并展示觉性和心，那么觉性就像未被无明（包含八识聚）之波浪搅动的广大法性大海之水。因此，进入阿底瑜伽顶乘之道的人们，能够直接修持它，无需像在水上画图案一样依赖各种对治方法，并且不会从法身的境界中改变。而声闻乘的人们，将轮回和涅槃视为过患和功德，努力取舍四谛，直到在阿努瑜伽道中修持乐空圆满次第为止，所有这八个次第的乘法中，都将原本未在法身自性中成就的、如水泡或漩涡般无常且变化的突发心念作为道，并认为如果脱离了心的垢染，法身的智慧就会显现。这两者之间存在着差异。如《自显现》所说：觉性和无明的比喻就像水和图案一样。心和觉性的比喻就像水和水泡一样，心不由自主。又如《摩尼宝鬘》所说：智者应知心与智慧的差别。心是所有习气的根源，是众生的垢染。心执着于所执之境，因此是轮回的自性。脱离了心即是成佛，众生的垢染消尽。众生由心而行，否则无法行走，因此众生如旋转的轮子。此外，在入定状态中，心念的流动停止显现，心专注于一境，觉性专注于无境，虽然两者看似相同，但觉性专注于无境，是因为它以无自性的法性，完全通透地安住于远离心之遮蔽的圆满智慧之体性中，因此超越了见、修、因、果。
English
Without moving from its own nature, it revolves in samsara. As it is said in "The Treasury of Qualities": In the state of unknowing children, they forcefully tie knots in the sky, grasping the nonexistent as existent. They grasp as self and other what is without self and other. In short, if we distinguish and show the difference between rigpa (awareness) and mind by way of example, rigpa is like the water of the vast ocean of dharmata, undisturbed by the waves of ignorance (including the eight consciousnesses). Therefore, those who enter the path of Atiyoga, the highest of vehicles, are able to cultivate it directly, without needing to rely on various antidotes like drawing patterns on water, and without changing from the state of Dharmakaya. On the other hand, the Shravakas, viewing samsara and nirvana as faults and merits, strive to adopt and abandon the Four Noble Truths, up to the point of practicing the completion stage of bliss and emptiness in the Anuyoga path. In all these eight levels of vehicles, they take the sudden mind, which has not been established from the beginning in the nature of Dharmakaya, and which is impermanent and changing like a water bubble or whirlpool, as the path, and believe that if they are free from the defilements of the mind, the wisdom of Dharmakaya will manifest. These two have differences. As it is said in "Self-Arisen": The example of rigpa and ignorance is like water and patterns. The example of mind and rigpa is like water and bubbles. Mind is not independent. Also, as it is said in "The Pearl Rosary": The difference between mind and wisdom should be known by the wise. Mind is the basis of all habitual tendencies, and is the defilement of sentient beings. Mind grasps at objects of grasping, therefore it is the nature of samsara. Separating from the mind is becoming a Buddha, and the defilements of all sentient beings are exhausted. Beings go by the mind, otherwise they are unable to go, therefore beings are like a revolving wheel. Furthermore, in the state of meditative equipoise, the movement of thoughts ceases to manifest, and the mind is focused on one point, and rigpa is focused on no object. Although the two seem the same, rigpa is focused on no object because it abides in the nature of emptiness, in the essence of perfect knowledge, free from the obscurations of the mind, therefore it transcends view, meditation, cause, and effect.
Chinese
如果习惯于此，那么取受有之业和习气都会穷尽，心若安住于无分别，即使专注于一境，若未与离深边的法界成为一体，执着于一个特定的对境，则心量狭小，如水洼般停滞，且与无明相似，处于具有能取所取的执着状态，从而因迷惑于自生智慧之灯而受到遮蔽。如《虚空六法》中所说：“见是心的垢染，于无垢清净之法性，无能见所见之分别，见性本无可见处，若有见性之存在，智慧之灯将不存。”此外，譬如觉性不涉入根识的对境，因此被称为各自的自性智慧。如同虚空中的月亮，光明不向外散发，而在深处显现一般，自住觉性的明分不灭，五种智慧任运成就，但最初不对境的自性进行分别，之后不进行观察，也不持续执着，因此在自性中如镜中影像般显现，一切对境不灭而清晰，却不向外散失于对境之上。而心则向外看，追随各种对境，执着并观察它们，如同十五的月亮，光明向外散发，遍布并混合于大地之间的所有对境。因此，在现量胜观的明分中，没有无明的混浊，清澈而不受对境的形态所染污，与安住于一境的止观双运，原本就无有造作，因此能取所取的根基空尽，这是觉性的功德。除此之外，没有其他的涅槃之法。与六根的对境完全混合，生起与心所相关的众多粗大分别念，造作诸多的善恶之业，因此积聚各种轮回的因。这就是心的特点。不仅如此，以有无等戏论，用分别念的锋利智慧进行剖析，认为无我、空性或离戏，在这种定解的状态中安住，专注于一境是止观，无自性
English
If one becomes accustomed to this, then all actions and habitual patterns of taking rebirth will be exhausted. If the mind is placed in non-thought, even if it is focused on one point, if it does not become one with the Dharmadhatu that is free from depth and limit, but is held to one particular object of focus, then the scope is small, like a puddle of water, and it is similar to ignorance, being in a state of latent clinging to subject and object, thus obscuring the self-arising lamp of awareness due to delusion. As it is said in the Sixth Space, "View is the stain of the mind. In the stainless, pure nature of reality, there is no separation of what is seen and what sees. The view itself has nothing to be seen. If there is a view, the lamp of awareness will disappear." Furthermore, for example, awareness does not enter into the realm of the objects of the five senses and mind, so it is called the wisdom of one's own awareness. Like the moon in the empty sky, its own light does not go outward but is clear in the depths, the clarity of one's own awareness is unceasing, and the five wisdoms are spontaneously present, but initially there is no conceptualization of the nature of objects. Afterwards, there is no analysis, and there is no continuous clinging, so in one's own nature, like a reflection in a mirror, all objects appear unceasingly and clearly, but are not lost to the outside world. The mind, however, looks outward and follows various objects, clinging to and analyzing them, like the moon on the fifteenth day, its own light radiates outward, pervading and mixing with all the objects between the earth. Therefore, in the clear aspect of direct perception, there is no turbidity of ignorance, it is clear and unpolluted by the forms of objects, and it is united with the abiding peace of one-pointedness, and is originally uncreated, so the basis of grasping and clinging is emptied, which is the quality of awareness. Apart from that, there is no other Dharma of Nirvana. Being completely mixed with the objects of the six senses, many gross thoughts related to mental factors arise, and many virtuous and non-virtuous actions are performed, thus accumulating various causes of existence. This is the characteristic of the mind. Moreover, by cutting through the proliferation of existence and non-existence with the sharp wisdom of analytical thought, thinking, "Is it selflessness? Is it emptiness? Is it freedom from elaboration?" Remaining in that state of certainty, abiding in the peace of one-pointedness, and being without inherent existence
Chinese
即使将观察分析的部分与胜观双运结合，但由于伴随着能取和所取，因此无法超越世间的禅定，所以在共同道中，虽然不会舍弃作为真正胜观之因，但在此将觉性作为道的道路上，这是一个误区。如同《总集经》所说：自生俱生智不分别对境，不会沾染分别的习气。第二，安住本体的辨别是：同样，安住在觉性通透地被认识的状态中，那是原本安住在自性法性中的智慧或胜观，因为本体远离排除和安立，所以在禅定的状态中，将心专注于阻止散乱和建立安住等方法，不依赖于这些，自性具有觉性光明的力量，因此没有沉没，变化自在解脱而清净，因此远离掉举。将心作为道的禅定是：将天神和无分别等作为所缘境，伴随着执着而一心安住。因此，修习的等持和先前确立的见解之义，这两者如同所缘境修习的自性是所依，以及有境修习的等持是能依一样，相互关联，因此成为远离能取和所取的觉性的障碍，只是暂时休息分别念的处所而已，作用很小。大圆满智慧与虚空同等续部中说：禅定是意识的基础，大圆满胜观觉性二者，相似和错误而走向歧途。第三，显现作用的辨别是：觉性是对境显现，即慈悲的作用光芒不间断地显现，但自性和作用显现二者分离，随着对境的外部而相续分别念，并非没有断根，而是不向外观察，不向内观察，不在中间安住的法性赤裸显现，不会变成其他，因此一切的动摇都走向无实自净，所以，不会被显现的现象所压倒，譬如水银落在地上，即使进入灰尘中，也不会与灰尘相混，因此不会被沾染一样。心是在对境显现觉性时，没有在显现时认识到自显现无自性的状态中