English
The view of non-different gates is: 7. Because the view and meditation have become essential, among the five experiences, from the sixth meaning of meditation, no matter what characteristics of conceptualization arise, if you know that the nature of that thought itself is the nature of reality, then you do not need to meditate on the essence of reality elsewhere. As it says, that conceptualization of reality is liberated into the reality of non-duality of causal thought. All characteristics of samsara and nirvana are self-liberated in the space of non-dual equality. Like meeting a familiar person, recognizing the nature of reality in whatever appears, seeing directly is grasping directly. Attachment to the worldly delusions of enemies and friends naturally reverses. The duality of acceptance and rejection of appearances, such as pure and impure, naturally dissolves self-confidence. 44. Briefly explaining the manifestation of the indivisibility of reality: 4. Among the four ways of manifesting the non-duality of reality, the view of equality is that since the basis of reality has no good or bad, wisdom is clear. The meditation of clear wisdom is that since it abides spontaneously without searching, it abides in a state of non-elaboration. The behavior that arises spontaneously is great equanimity because it is unmixed and uncorrected. The fruit of the manifestation of reality is that since the nature of mind manifests itself, the realm of wisdom bursts forth. 45. The six ways of manifesting the indivisibility of reality: 6. Among the six ways of manifesting the meaning of non-duality, the wisdom of the self-born nature of mind is special because it manifests from the beginning without fabrication. Since all phenomena are perfected in the mind, it is spontaneously accomplished. Since there is no acceptance or rejection in it, it is great wisdom. Since there is no division between samsara, nirvana, good and bad, it is non-dual vajra. Without depending on causes and conditions, the nature of mind is originally the self-born Buddha vajra. Since there is no grasping of good or bad conditions, enemies or friends, it is equality. 42. The four ways of manifesting the indivisibility of reality: Among the four ways of manifesting non-duality, since the mind cuts off the elaboration of the three times and abides in its own state, it is clear and uncorrected, self-clear and non-conceptual. Like a flawless crystal. Like a mirror of awareness without any grasping or conceptualization, free from dirt. The intention of clear light wisdom is self-knowing and self-realized, like a wish-fulfilling jewel. Like needs and desires arising spontaneously. Since there is no obscuration of others in self-born wisdom, everything manifests itself, so wisdom is spontaneous. 47. The oral instructions on the indivisibility of reality: 4. Among the oral instructions, reality is
Chinese
由于没有偏袒，遍及十方，是广大的。由于没有边际中心或内外门户，菩萨没有分别。由于菩提心产生一切，所以是无定的大因缘。由于没有明暗，是法性清净的佛陀之子。第八十八节，通过八种自解脱之门，见到法性无生的口诀是：八种自解脱中，由于了知对境显现为无实，所以对实执着在自处解脱。当不迷惑于显现法性的意义而安住时，六识在对境上显现的一切，都彻底断绝为如幻如梦的空性。美与不美等等，眼睛看到事物，就在看到之处解脱。如何解脱呢？境与识二者皆自性，在无生之界中解脱。同样地，悦耳与不悦耳等等，耳朵听到声音，就在听到之处解脱。在无生之界中解脱。香与不香等等，鼻子闻到气味，就在闻到之处解脱。在无生之界中解脱。甜酸等等，舌头尝到味道，就在尝到之处解脱。在无生之界中解脱。柔软粗糙等等，身体的触觉在接触之处解脱。在无生之界中解脱。十七种显现等等，一切显现也在自处解脱。在显空无生的界中解脱。法与非法等等，所说的名称也在自处解脱。在声空无生的界中解脱。善与非善等等，意念的思维也在忆念之处解脱。忆念自净，融入无生之界中，儿子。第八十九节，通过四种无垢具足之门，在道上没有迷途的见解是：四种无垢中，用八种幻化的比喻来表示，了知显现世间清清楚楚的显现为法性无生，所以见解是智慧无垢。在一切时，将无生之义作为道来修持，所以道修是无垢的。在无生的基础上，自然安住时，那不可言说、不可思议、不可表达的意义是体验无垢。对于无生的意义，在三时中，心不迷失，那就是果无垢，儿子。第七十节，开示了行者的见解没有找到其他的方法：五种未找到中，如果用分离一的智慧来观察，从外在找不到对境。例如，眼花缭乱。
English
Because there is no partiality, pervading all ten directions, it is vast. Because there is no boundary center or inner and outer doors, the Bodhisattva has no distinctions. Because the mind of enlightenment arises from everything, it is the great unfixed cause. Because there is no clarity or obscurity, it is the pure Dharma-nature Buddha-son. Chapter Eighty-Eight: The instruction on seeing Dharma-nature as unborn through the door of eight self-liberations is: In the eight self-liberations, because of knowing that the object appearance is unreal, the clinging to reality is liberated in its own place. When abiding without being confused about the meaning of manifest Dharma-nature, all that arises in the six consciousnesses in the object is completely cut off as emptiness, illusion, and dream-like. Beautiful and not beautiful, etc., the eye sees form, and it is liberated in the place of seeing. How is it liberated? Both object and consciousness are self-nature, liberated in the unborn realm. Similarly, pleasant and unpleasant, etc., the ear hears sound, and it is liberated in the place of hearing. Liberated in the unborn space. Fragrant and unfragrant, etc., the nose smells odor, and it is liberated in the place of smelling. Liberated in the unborn realm. Sweet and sour, etc., the tongue tastes flavor, and it is liberated in the place of tasting. Liberated in the unborn space. Soft and rough, etc., the body's touch touches, and it is liberated in the place of touching. Liberated in the unborn space. Seventeen appearances, etc., all appearances are also liberated in their own place. Liberated in the realm of appearance-emptiness and unborn. Dharma and non-Dharma, etc., the spoken name is also liberated in its own place. Liberated in the space-emptiness and unborn realm. Virtuous and non-virtuous, etc., the mind's thought is also liberated in the place of remembering. Memory is self-purified, dissolving into the unborn realm, son. Chapter Eighty-Nine: Through the door of four stainless perfections, the view without straying on the path is: In the four stainless ones, using the eight examples of illusion to illustrate, knowing that the clear appearance of existence-appearance is Dharma-nature unborn, so the view is stainless wisdom. At all times, taking the meaning of unborn as the path to practice, so the path practice is stainless. On the basis of the unborn, when naturally abiding, that meaning which cannot be spoken, thought, or expressed is stainless experience. Regarding the meaning of the unborn, in the three times, the mind does not stray, that is stainless fruit, son. Chapter Seventy: Showing that the practitioner's view has not found another method: In the five unfound, if one examines with the wisdom of separating one, one cannot find an object from the outside. For example, dazzling.
Chinese
就像涂油的梳子一样。由于没有能寻找的事物和能寻找者，所以没有从内部找到心。比如就像天空寻找天空一样。由于从各个部分来分析，所以没有从中间找到身体。比如就像小溪的精华一样。由于没有成立为能旋转的事物和能旋转者。所以没有找到疑虑重重的众生。比如就像梦中的集市一样。由于自心从无生的意义之外没有成立为其他的佛，所以没有找到一个个的佛。 第一品，从其他地方无法找到道路的自性之理：有五种无法找到的事物。由于所有内外之法从原始以来没有超出本性空性，所以在外境中，显现为无有显现，即使寻找，在三时中也无法找到，是无法找到的。内在的自心，是觉性觉空，所以无法找到，是无法找到的。具有六界的身体没有精华，所以无法找到，是无法找到的。被迷惑所欺骗的众生们，其意义也是无生的，所以无法找到，是无法找到的。没有被迷惑的佛也是自心，所以无法从其他地方找到，是无法找到的。 第二品，详细阐述了法性不二的显现方式：有五种将心不作改变地安住在自性中的方法。由于法性之义没有任何目标，所以心中什么也不想。对于色声等外境什么也不执着。由于心性从现在开始就是佛，所以对于获得道路和果位的功德等什么也不期望。痛苦大乐，烦恼智慧，无论显现什么都没有超出自心，所以不将任何事物视为过失。舍弃迎接过去、分析未来等三时的分别念的追随，心安住在自性中。 第三品，具有三种空性的实相自显之窍诀：一切法从一开始就远离生、灭、住三种状态的实相，具有三种空性。从原始以来，自性没有生，所以外境没有生而空。心没有根基，内心空而没有生。色相如水泡，感受如水上的木头，意识如海市蜃楼，行如水上的木头，意识如幻术，中间五蕴空而不住留。
English
Like a greased comb. Since there is no object to be sought and no seeker, the mind is not found from within. It is like the sky searching for the sky. Since each part is analyzed, the body is not found from the middle. It is like the essence of a small stream. Since it is not established as something that can rotate and something that rotates. Therefore, the doubtful beings are not found. It is like a market in a dream. Since the self-mind does not become another Buddha other than the meaning of unborn, the Buddhas one by one are not found. Chapter One, the nature of the path cannot be found from elsewhere: There are five things that cannot be found. Since all internal and external dharmas have not gone beyond the emptiness of self-nature since the beginning, in the external environment, the appearance is non-appearance, even if you search, you cannot find it in the three times, it is impossible to find. The inner self-mind is the awareness of emptiness, so it cannot be found, it is impossible to find. The body with the six realms has no essence, so it cannot be found, it is impossible to find. The beings who are deceived by delusion, their meaning is also unborn, so they cannot be found, it is impossible to find. The Buddhas who are not deceived are also self-mind, so they cannot be found from other places, it is impossible to find. Chapter Two, a detailed explanation of the manifestation of the non-duality of Dharma nature: There are five ways to settle the mind in its own way without changing it. Since there is no target for the meaning of Dharma nature, the mind does not think about anything. Do not cling to any external objects such as form and sound. Since the mind-nature is Buddha from now on, do not expect anything such as obtaining the merits of the path and the fruit. Suffering and great bliss, afflictions and wisdom, whatever appears does not go beyond the self-mind, so do not regard anything as a fault. Abandon the pursuit of the three-time discriminations such as welcoming the past and analyzing the future, and the mind dwells in its own nature. Chapter Three, the key instructions for the self-manifestation of the reality of the three emptinesses: All dharmas are originally separated from the three states of arising, ceasing, and abiding, and have three emptinesses. Since self-nature has no birth from the beginning, the external environment is empty without birth. The mind has no foundation, the inner mind is empty and has no birth. Form is like a bubble, feeling is like wood on water, consciousness is like a mirage, action is like wood on water, consciousness is like an illusion, the five aggregates in the middle are empty and do not stay.
Chinese
第四品，以无基之道来扩展显有： 依靠轮涅一切法，将无有生基之根取为道用； 不以真假希疑等分别念作意； 愿你获得显有之无生印。 第五品，断绝内外中三者之关联： 在修持口诀之前，若不断绝内外关联，则修持会沦为表面功夫，因此有四种断绝之法： 断绝喧嚣散乱等外在关联； 断绝生起贪嗔之境，如怨亲等内在关联； 断绝今生之显现执着等意义上的关联； 此外，断绝外在闻法的穷尽； 断绝内在的怀疑； 断绝见修行为的增益， 恒常依止寂静处。 第六品，八种行持之方式，以及上师纠正禅修过失并加持之二者中的第一者： 八种道之行持方式： 在开始修行等时候，修持外内密三种守护，备办修行之助缘资具，安住于“斋戒”之状态，即如实安住，身语意三门安住于自性之中，并供养上师与三宝。 以四力忏悔往昔所造之业，祈请证悟在相续中生起。 在寂静处安坐于舒适的坐垫上，放松身语的造作等。 第二者： 此处虽看似在注释中被置于第九品之后，但在此依循正文： 观想根本上师安住于自己头顶之莲花月轮座上。 先发起菩提心，行持七支供。 之后观察轮回之法，思维无常与痛苦等自性。 之后忆念中阴。 中阴有六种： 在自性安住中阴时，使未能认识法性实相者得以认识，如孤儿与母亲相遇。 在生死中阴时，使能辨识智慧，如在暗室中点亮明灯。 在梦中中阴时，了知一切显现皆为心识，如在婆罗门洲寻觅他人却一无所获。 在禅定中阴时，不清晰。