Chinese
譬如，于如是性中无有疑惑，以智慧之眼观照自性之时，即使进入，因果缘故又当如何？无境自明乃是现量。个别欲求之论，以理证之旁述，仅为十三种名相。见者之决定词，即见与观二者。远离偏颇，无有诽谤，乃是大义。如萨鲁树荫中不见物，于无境自明之体验中，亦说“见”之名相。因此，以观与无观，诸法皆是自明之显现，如明镜般之状态，以无分别之明晰而成就决定词。如是，何者具足殊胜之士，聚集誓言且具足慈悲，于父生起感恩，珍视口诀，不挑剔过失，精进于意义，无有贪执而生起。行持细致，无有畏惧，无有悬崖。彼乃具有目标之相。对于大瑜伽士而言，外道乃是旁生，吠陀以及主张自性为因之宗派，皆依赖经典。七部派之共同安立等等，非为所触，从彼根本上断绝。见解与行持不一致，更何须说？于劫中串习而见义，此后不退转而安住于地。行持等一切事业皆已到达彼岸，胜者说为陀罗尼之誓言。若不具足智慧之眼，仅为白方天神之阶梯，即使修持亦不得成就，终将死亡。黑业之行持更何须说？仅以词句作为见解之依凭，无有誓言而行持，以及九种次第之禅修，徒增烦恼，难以解脱。仅凭阶梯之权力难以获得，故称之为调伏声响，回遮魔军之精进。无有彼者，则永远无法解脱。行持与过失之改正皆不适应，无有沉重与痛苦，获得欲求之后，不承担，舍弃，种姓不定。莫与堕罪相遇，愿彼回遮，成为具器之吉祥，愿彼亦如是生活。犹如消除翳障之眼药，因低下而精进，乃是与经论相违背之过失。 于诸佛与持明上师三宝，于宽恕与祈请之无二状态中忏悔。以劳作之善根，愿一切有情，皆成就不退转之具眼佛陀。讲述金刚萨埵幻化网之善知识的特征，名为开启智慧之眼，由比玛拉所作圆满。 。 第七贝波玛底日丹涅嘎。
English
For example, in suchness, there is no doubt. When the essence is observed with the eye of wisdom, even if entering, what about the cause and effect? Objectless self-awareness is manifest. The individual desires of the doctrine, with the side remarks of reasoning, are only thirteen kinds of names. The defining word of the seer is both seeing and viewing. Away from bias, without slander, is the great meaning. Just as things are not seen in the shade of the Salu tree, in the experience of objectless self-awareness, the name of "seeing" is also spoken. Therefore, with seeing and not seeing, all phenomena are the manifestation of self-awareness, like the state of a mirror, the defining word is accomplished with non-conceptual clarity. Thus, whoever possesses the supreme being, gathers vows and possesses compassion, generates gratitude to the father, cherishes the oral instructions, does not pick faults, strives for meaning, arises without attachment. Conduct is meticulous, without fear, without cliffs. That is the sign of having a goal. For the great yogi, outsiders are side-born, the Vedas and the sects that claim self-nature as the cause, all rely on scriptures. The common establishment of the seven divisions, etc., are not touched, cut off from that root. What need is there to say that views and practices are inconsistent? Seeing the meaning by practicing in kalpas, from then on, he will not retreat and abide on the ground. All activities such as conduct have reached the other shore, the Victorious One speaks of the vow of Dharani. If you do not have the eye of wisdom, it is only the ladder of the white-sided gods, even if you practice, you will not achieve it, and you will die. What need is there to say about the practice of black karma? Only using words as the basis of views, practicing without vows, and meditating on the nine stages, only increase afflictions, and it is difficult to liberate. It is difficult to obtain only by the power of the ladder, so it is called taming sounds, striving to repel the demonic army. Without that, liberation is never possible. Conduct and correction of faults are not suitable, without heaviness and pain, after obtaining desires, not bearing, abandoning, the caste is uncertain. Do not encounter the downfall, may that repel it, become the auspiciousness of a vessel, may it also live like that. Like an eye medicine that removes cataracts, striving because of inferiority is a fault that contradicts the scriptures. To the Buddhas and the three jewels of the lineage-holding masters, I confess in the non-dual state of forgiveness and supplication. With the merit of labor, may all sentient beings become irreversible, eyed Buddhas. Explaining the characteristics of the good friend of Vajrasattva's illusory net, called Opening the Eye of Wisdom, completed by Vimala. Seventh Bepo Matirtan Nyiga.
Chinese
黑暗之知识论典二者，孩童亦认为二。偏袒亦非二，无有边际中央认为三。具有取舍者为二，瑜伽安乐显现为五，无生瑜伽视为三，甚深瑜伽一无边。若归纳之则为二种欲求，彼教言之牢固誓言。
English
The two treatises of dark knowledge, even children consider them as two. Partiality is also not two, without beginning or end, considered as three. Having acceptance and rejection is two, yogic bliss appears as five, unborn yoga is seen as three, utterly profound yoga is one, limitless. If condensed, there are two desires. That firm vow of the teachings.
Chinese
那，将眼咒等视为量。那是具有信仰概念的人，将山视为神。外道有二种，即六师外道和外道。六师外道有四种：想要行微细非梵行者，对身心没有定准，颠倒错乱地行事，不具真实义，却伪装成具有真实义的样子，这是行微细非梵行的量。仅指示经文的片面，不符合佛语的意义，却相信无常法，具有贪欲的信仰，这是仅依赖经文的量。想要和合邪法者，说业没有善恶，认为生命没有前后世，将出生视为无碍的量。仅执着于表相的欲求者，确定僧人的装束，却不住于真实的戒律，行为没有调伏，言语没有约束，行为是错误的量。外道有四种：外道、真实者、密咒士和伟大的秘密士。外道是这样认为的：认为没有必要是放荡。认为自己的显现是一方面，自己没有乘的教义，却说我是，别人不是，将黑暗的迷惑视为量。真实的欲求是这样的：说它是微细而深奥的，却不了解微细的物质，仅在意识中臆测微细深奥，这是争论者数论派的欲求。密咒士的欲求中，从种姓者中产生的迷惑是：智慧不与本尊相应， 认为一切事物都是本尊，这是从境产生的错觉之量。从智慧结合者中产生的迷惑是：见行不双运，执着于见行之上下的，这是执着的错觉之量。从种姓结合者中产生的迷惑是：不与胜者的种姓相应，用言语舍弃五毒，却修持五智，这是禅定的错觉之量。伟大的秘密士的欲求中，大行苦行者，不具方便和智慧，随意行淫，沉迷于明点的物质，这是交合的错觉之量。胜者后裔是这样的：虚空和智慧没有意义，认为无二是儿子，这是见解的错觉之量。胜者方便是
English
Then, considering eye mantras and the like as valid cognitions. That is someone with a concept of faith, who considers mountains as gods. There are two types of non-Buddhists: the six heretical teachers and the non-Buddhists. The six heretical teachers have four types: those who desire to practice subtle non-celibacy, without certainty in body and mind, engaging in inverted and confused behavior, not possessing true meaning, but pretending to possess true meaning, this is the valid cognition of practicing subtle non-celibacy. Merely indicating a partial aspect of scripture, not conforming to the meaning of the Buddha's words, but believing in impermanent dharmas, having desirous faith, this is the valid cognition of merely relying on scripture. Those who desire to harmonize with wrong teachings, saying that there is no good or evil in karma, believing that there is no past or future life, considering birth as an unobstructed valid cognition. Those who merely cling to appearances, fixating on the appearance of monks, but not abiding in true discipline, behavior without taming, speech without restraint, behavior is the valid cognition of error. There are four types of non-Buddhists: outsiders, those who are true, mantra practitioners, and great secret practitioners. Outsiders think like this: thinking that being dissolute is unnecessary. Thinking that one's own appearance is one-sided, without a vehicle of doctrine for oneself, but saying I am, others are not, considering the darkness of delusion as a valid cognition. The true desire is like this: saying that it is subtle and profound, but not understanding subtle matter, merely speculating on subtlety and profundity in the mind, this is the desire of the debaters, the Samkhya school. Among the desires of mantra practitioners, the delusion arising from those of lineage is: wisdom not corresponding to the deity, considering all things as deities, this is the valid cognition of illusion arising from the object. The delusion arising from those who combine wisdom is: view and conduct not being united, clinging to the upper and lower of view and conduct, this is the valid cognition of clinging to delusion. The delusion arising from those who combine lineage is: not corresponding to the lineage of the victors, abandoning the five poisons with words, but practicing the five wisdoms, this is the valid cognition of meditative delusion. Among the desires of the great secret practitioners, those who practice great asceticism, without possessing skillful means and wisdom, engaging in sexual intercourse at will, indulging in the substance of bindus, this is the valid cognition of copulation delusion. The offspring of the victors are like this: emptiness and wisdom having no meaning, considering non-duality as the son, this is the valid cognition of the delusion of view. The skillful means of the victors is
Chinese
如是。若未证悟无义之边，则言语上说一切皆是，一切皆非。徒劳而语，不见其义。心之门闩中，身体之第二安立，显示黑暗行境之品，即第二品。小知见者即是，经部和分别部。境与心异而相合，如麻子般显现而不行。此乃经部之观点。诸境不杂，实体成立，于黑暗中从心力间行。乃细微证悟之行境，是争斗成立之量。不成立。总的来说，小知见者，由境所生之识，以深奥故关联甚深。以证悟人无我，舍弃烦恼之微细增长。入于四谛理智之门后，以止息六聚之等持，舍弃微细增长之烦恼后，获得四双八辈之果。取受自利之果。心之门闩中，显示孩童之识之品，即第三品。分别宗派如下：证悟人无我之后，如实了知法与识，故许法之一分无我。十二缘起之理，遮止内外二十四处。从理而生，还于理中。证悟甚深法性之义后，如犀牛般成佛后，行自利神变之行，从金刚座(菩提伽耶，Bodh Gaya)至雪山(喜马拉雅山)，思虑而得解脱，行他利。心之门闩中，显示分别宗派之识之品，即第四品。无边无际之观点是，经部、瑜伽、共同论三者。是无边无际之观点。经部视诸境如幻。于瑜伽行派之理，见寂止无生。共同论者之观点是，于法与人二者，证悟无我之后，显现为空性之二谛。以理所害而不成立，故是颠倒之世俗。显现上成立四法者，是真实之世俗。于胜义谛上亦显示二者，显现上许为唯自性。那是名言胜义谛。对于寂灭之诸法，若知无自性者，名言
English
Thus. If the absence of meaning is not realized, then in words, one says everything is and everything is not. Speaking in vain and not seeing the meaning. From the Door Latch of the Mind, the second establishment of the body, the chapter showing the realm of darkness, is the second chapter. The small-minded ones are the Sutra School and the Vaibhashika School. Objects and mind are different but in harmony, appearing like sesame seeds but not proceeding. This is the view of the Sutra School. Objects are unmixed and substantial, proceeding from the power of the mind in the darkness. It is the realm of subtle realization, the measure of establishing conflict. Not established. In general, the small-minded ones, the consciousness generated by objects, is deeply connected because of its depth. By realizing the selflessness of the person, the subtle increase of afflictions is abandoned. After entering the gate of the four noble truths, by the samadhi of stopping the six aggregates, after abandoning the subtle increase of afflictions, one obtains the fruit of the four pairs and eight types of individuals. Taking the fruit of practicing for one's own benefit. From the Door Latch of the Mind, the chapter showing the consciousness of children, is the third chapter. Differentiating sects is as follows: After realizing the selflessness of the person, knowing the Dharma and consciousness as they are, therefore, one asserts that one part of the Dharma is selfless. The reasons for the twelve links of dependent origination, prevent the twenty-four places, internal and external. Arising from reason and returning to reason. After realizing the meaning of the profound nature of Dharma, after becoming enlightened like a rhinoceros, performing the actions of miraculous powers for one's own benefit, from Vajrasana (Bodh Gaya) to the Snow Mountain (Himalayas), contemplating and attaining liberation, acting for the benefit of others. From the Door Latch of the Mind, the chapter showing the consciousness of differentiating sects, is the fourth chapter. The view of having no beginning or end is the Sutra School, Yoga, and Common Doctrine. It is the view of having no beginning or end. The Sutra School sees all objects as illusions. In the reasoning of the Yoga practice school, one sees quiescence as unborn. The view of the Common Doctrine is that, for both Dharma and person, after realizing selflessness, the two truths appear as emptiness. Because it is harmed by reason and not established, it is a false conventional truth. Those who establish the four dharmas in appearance are the true conventional truth. On the ultimate truth, two are also shown, in appearance, it is asserted as merely self-nature. That is the nominal ultimate truth. For all the dharmas of nirvana, if one knows that there is no self-nature, nominal.