Chinese
示现。 心门是欲望的三门。 智慧功德化身显现等。 心的过患是轮回的法。 认为是从此和彼产生。 如是说。 其中有五门， 眼和耳安立为智慧之门。 不将其他安立为智慧之门的原因是， 如果将明识运行的部分附加在智慧的根本上似乎也相似， 但从智慧的自性音声光芒三者现在是否真实可见可听的角度来说，是这样安立的。 这个要点是他人不知晓，我亲自领悟的要点在此处记录。 第三、意和智慧的区分是， 以觉知了知对境，因此意和智慧二者在了知意义上相同，从部分的混合和区分两种来说， 首先，意是心的力量，以分别念向外追逐对境而执着和分别。 对此，意的自性转变为分别念本身。 词义是境在意上作用，所以是意。 区分有普贤集等六种，或者，意识仅仅是了知对境，以及，烦恼意生起贪嗔两种。 作用是，积累业和习气后，显现地造作轮回。 果是痛苦。 语词使用的理由是，在意在对境上行用和流动的角度而命名为意。 金刚萨埵心之明镜中说，意如风中羽毛。 智慧是慈悲的力量，显现解脱二无别的觉知，虽然了知对境，但不向外追逐对境。 觉知的力量是不分别念。 如明镜般，如影像般，显现时不作分别念。 相显现，但对所显现之相不作分别念，因此称为不分别念的殊胜智慧。 智慧的自性是，虽然确定对境，但不作分别念。 词义是，虽然刹那间了知对境的形态是什么， 但不对其以分别念细致粗略的方式作分别念，因此在所有了知对境中最为殊胜，所以是智慧。 区分有，有法之识的智慧和法性之识的智慧两种，或者，闻思修三种次第。 瑜伽士听闻也不分别念，思考也不分别念，禅修也不分别念，因为没有刹那连续的形态，所以刹那间领悟。 名称述说中，智慧
English
Manifestation. The mind's door is the three doors of desire. Wisdom, merit, embodiment, appearance, etc. The mind's fault is the Dharma of Samsara. It is considered to arise from this and that. Thus it is said. Among them, there are five doors, The eyes and ears are established as the doors of wisdom. The reason for not establishing others is, If the part where consciousness flows is attached to the root of wisdom, it seems similar, But from the perspective of whether the self-sound, light, and rays of wisdom are actually visible and audible now, it is established in this way. This key point is not known by others, and I have recorded the key point that I personally realized here. Third, the distinction between mind and wisdom is, Because awareness knows the object, therefore both mind and wisdom are the same in knowing the meaning, from the two aspects of partial mixing and distinction, First, the mind is the power of the mind, clinging and discriminating by pursuing objects outward with conceptual thought. In this regard, the nature of the mind transforms into conceptual thought itself. The definition is that the object acts on the mind, so it is the mind. The distinction is six types such as Samantabhadra assembly, or, mind consciousness is merely knowing the object, and, afflicted mind generates attachment and aversion, two types. The function is, after accumulating karma and habitual tendencies, to manifestly create samsara. The result is suffering. The reason for the use of words is that the mind is named as such from the perspective of acting and flowing on the object. In the Vajrasattva Heart Mirror, it says, the mind is like a feather carried by the wind. Wisdom is the power of compassion, the awareness of the non-duality of manifestation and liberation, although it knows the object, it does not pursue the object outward. The power of awareness is non-conceptual. Like a mirror, like an image, there is no conceptual thought when it manifests. Although the appearance manifests, it does not conceptually think about the appearance that manifests, therefore it is called the supreme wisdom of non-conceptualization. The nature of wisdom is that although it determines the object, it does not conceptualize. The definition is, although it knows in an instant what the form of the object is, But it does not conceptualize it in a detailed or rough manner with conceptual thought, therefore it is the most supreme among all knowing of objects, so it is wisdom. The distinction is, the wisdom of knowing the phenomena and the wisdom of knowing the nature of phenomena, two types, or, the three stages of hearing, thinking, and meditating. The yogi does not conceptualize even when hearing, does not conceptualize even when thinking, and does not conceptualize even when meditating, because there is no continuous form of moments, so it is realized in an instant. In the Name Recitation, wisdom