Chinese
哦，众生的善知识啊！ 有一匹白狮子的坐骑啊！ 大臣骑着它去的时候， 具备了狮子的三种力量。 一步跨越一个地方， 大臣瞬间跨越一个地方， 大臣瞬间到达目的地。 这样说了。 大臣众生的善知识是， 上师开示自生智慧。 白狮子的坐骑是， 比如珍贵的曼 শেল一样。 誓言不离自生， 那是誓言的根本。 大臣骑着它， 自生智慧自己守护。 狮子三种力量具备是， 法身自显如金刚。 超越它就会烧毁。 报身自显如莲花。 超越它就会束缚。 化身自显如珍宝。 超越它就会迷失。 一步跨越一个地方， 法身无诤是誓言。 瞬间到达目的地是， 不守护不离的誓言能成，且解脱守护。 誓言水晶的项链， 全部无垢通透， 不需要修补和圆满。 如果自己不违越， 国王是自己本性的誓言。 是珍贵水晶的项链。 这样说了。 誓言水晶项链，是关于观看脱嘎的续部，誓言水晶项链的章节，第三。 之后，空行母的项链。 向薄伽梵普贤王如来， 祈请开示观看脱嘎。 这样祈请后，普贤王如来说： 谛听，金刚空行母！ 外在的观看脱嘎， 内在的观看脱嘎， 秘密无上的。 那是我要开示的。 好好谛听，空行母！ 外在的观看脱嘎是， 显现自解脱，是自性的身。 没有因缘，如虚空般明亮。 唯有自生法身， 观看空性脱嘎， 光明法性意义殊胜。 没有对治，是自生身。 如虚空张开和具备一样， 自生法身从光明中解脱。 自显明点遍布， 所以，是外在的观看脱嘎。 地水火风，男女等， 如海浪和波涛一样。 超越这些明点， 连极微尘也找不到。 观看脱嘎自生显现， 从上面生起到达顶端， 日月重叠
English
O, good friend of all beings! There is a white lion steed! When the minister rides it, He possesses the three powers of a lion. Taking one step covers a place, The minister instantly covers a place, The minister instantly arrives at the destination. Thus it was said. The good friend of all ministers is, The Lama reveals self-born wisdom. The white lion steed is, Like a precious Man শেল. The vow is inseparable and self-born, That is the root of the vow. The minister riding it is, Self-born wisdom is guarded by oneself. The lion possessing three powers is, The Dharmakaya self-appearance is like a vajra. Transgressing it will burn. The Sambhogakaya self-appearance is like a lotus. Transgressing it will bind. The Nirmanakaya self-appearance is like a jewel. Transgressing it will be lost. Taking one step covers a place, The Dharmakaya, free from dispute, is the vow. Instantly arriving at the destination is, The vow that is not guarded and not transgressed can be accomplished, and is liberated to be guarded. This crystal garland of vows, Is all stainless and transparent, There is no need to repair or complete it. If one does not transgress oneself, The king is the vow of one's own nature. It is a precious crystal garland. Thus it was said. The Crystal Garland of Vows, is from the tantra of viewing Tögal, the chapter of the Crystal Garland of Vows, the third. Then, the garland of Dakinis. To the Bhagavan Samantabhadra, I request you to speak about viewing Tögal. After this request, Samantabhadra said: Listen, Vajra Dakini! The outer viewing Tögal, The inner viewing Tögal, The secret unsurpassed. That is what I will explain. Listen well, Dakini! The outer viewing Tögal is, The appearance is self-liberated, it is the body of essence. Without cause or condition, it is clear like the sky. Only the self-born Dharmakaya, Viewing the emptiness Tögal, The luminosity of Dharmata is supremely meaningful. Without antidote, it is the self-born body. Like the sky opening and possessing, The self-born Dharmakaya is liberated from light. Because the self-appearance thigle pervades, Therefore, it is the outer viewing Tögal. The elements, male and female, etc., Like ocean waves and ripples. Transcending these thigles, Even the finest dust cannot be found. Viewing Tögal, self-born arises, Arising from above, it reaches the peak, The sun and moon overlapping
Chinese
无有遮蔽。超越下乘宗见故，白狮作下乘骑。已至九乘之顶。如是说。见解脱越续中，外见解脱越之第四品。其后金刚空行母请问：薄伽梵普贤王如来，内之见解脱越如何？请问后，普贤王如来开示：如镜远离垢染，如何安住之色相耶？此六聚自显明，非由因缘所生故，天等五部众，自显解脱为方便，已至三身重叠之顶。眼前脱离自地之束缚，一智眼抵达顶端。所见境彼自解脱故，成佛积聚如珍宝。灌顶重叠灌顶之胜，胜灌顶融于自生明点中。五大与五部之光，五毒等一切显现，如冰冻之时水之自性，水之自性显现为冰之体性。自显乃水之解脱越。五大等任何显现，自显明点中自生。自生开示乃解脱越。三眼清净越过彼，一智眼乃解脱越。毒之国王以自性，若向具毒病者施放，将从毒之疾病中解脱。如何将六聚安住于自地？将从轮回之疾病中解脱。未束缚者非法身，未掺杂者乃智慧，未造作者乃果。以邪见非解脱越，不识自地非口诀，有为之果乃暂时法。若不识无为自地，见解脱越三昧耶失坏。如是说。见解脱越续中，内见之解脱越之第五品。薄伽梵普贤王如来，向空行母众开示，秘密之见解如下：妃子名乐护母，夜晚八万四千男子行淫，复又生欲后，无论行淫几何皆不满足，复又前往寻乐。处乃象宝洲，名为金太阳。于彼处妃子抵达三千世界，无论谁于面前出现皆安置于自地。彼与母二者相遇后，
English
There is no obscuration. Because it transcends the views of the lower vehicles, the white lion serves as a mount for the lower vehicles. It has reached the summit of the nine vehicles. Thus it is said. From the Tantra of Transcendence of View, the fourth chapter of Outer View Transcendence. Then Vajra Dakini asked: Bhagavan Samantabhadra, what is the inner view of transcendence like? After asking, Samantabhadra replied: Like a mirror free from stains, how does the appearance of form abide? This manifestation of the six aggregates is clear, not produced by causes and conditions. All five families, such as the deities, are liberated as a means of self-manifestation. It has reached the summit of the three bodies stacked. The eyes are freed from the confines of their own ground. The one wisdom eye reaches the summit. Because the object to be seen is self-liberated, accumulating enlightenment is like a jewel. Empowerment stacked, the best of empowerments, the best empowerment is spread into the self-arisen bindu. The light of the five elements and the five families, all appearances such as the five poisons, are like water itself when frozen. The nature of water appears as the essence of ice. Self-manifestation is the transcendence of water. Whatever appears, such as the five elements, is self-arisen in the self-manifesting bindu. Self-arisen teaching is transcendence. The transcendence of the three pure eyes, the one wisdom eye is transcendence. If the king of poison, by his nature, sends it to someone with a poisonous disease, he will be liberated from the disease of poison. How does one leave the six aggregates in their own place? One will be liberated from the disease of samsara. What is not bound is not the Dharma body. What is not defiled is wisdom. What is not fabricated is the result. Wrong views are not transcendence. Not knowing one's own ground is not a secret instruction. The result of compounded phenomena is temporary Dharma. If one does not know the uncompounded self-ground, the samaya of the view of transcendence is broken. Thus it is said. From the Tantra of Transcendence of View, the fifth chapter of Inner View Transcendence. Bhagavan Samantabhadra spoke to the assembly of dakinis, saying: This hidden view is as follows: The queen, the Joy-Protecting Mother, at night, eighty-four thousand men engage in sexual intercourse. After desire arises again, no matter how much sexual intercourse they engage in, they are not satisfied. They go again to seek pleasure. The place is the Elephant Jewel Island, called Golden Sun. There the queen arrives in the three thousand worlds. Whoever appears before her is placed in their own ground. After the two, he and she, meet,
Chinese
哦，见其相状而心生厌离。 彼之乐义者，即如下所示： 于娴熟一切之本基之明妃， 由八万及四千之 士夫烦恼所生之， 乃贪执轮回之显现也。 复次，贪欲士夫六道众， 无论如何流转亦不得解脱， 生老病死苦，于相续中寻。 法性浩瀚虚空三身住， 不变智慧如金。 内外皆无故，周遍一切处， 上师示其义，于自心显现。 自显现，以认识自生智慧之面目， 见自门故，无有贪恋。 六聚嬉戏自解脱故， 智慧明点相续不断绝。 贪嗔欲妙诸贪著， 一心专注，意念返本位。 于明点累积之顶端， 自生智慧非是法， 见解顿超金刚叠。 贪嗔自生自解脱故， 体验暖相自位解脱。 若欲得金， 则依于易得金者。 若欲得火，而与无有相遇时， 则烟之相状，无有空性亦不变异。 自解脱，顿超，自显现故， 见修行，不依赖于空性。 如是说。 见解顿超之续中，秘密见之品第六竟。 薄伽梵普贤王如来， 于空行众宣说： 无上顿超教，谛听！ 如是说。 如是导师所宣说： 佛与有情无二故， 见解脱离空性之境。 自性清净之虚空， 乃诸元素之祖父。 自生明点自显现故， 乃一切见之祖父。 界与智慧无二故， 乃显有诸有之祖父。 方便与智慧无别故， 胜者父母乃祖父。 心与意及诸识， 无彼则分别念不成立故， 乃有情之祖父。 解脱分别之境无有故， 乃一切佛之祖父。 非由因与缘所生故， 乃无为之祖父。 显有轮回涅槃之窍诀， 乃显有之一切祖父。 果顿超，无境自解脱。 行顿超，显有立基。 禅定顿超，断沉掉之功力。 诸道顿超，自显清净。 如是说。 见解顿超之续
English
O, seeing the signs, the mind is disillusioned. That which is the meaning of bliss is as follows: For the consort who has mastered the basis of all, From the eighty-four thousand Male afflictions that have arisen, Is the appearance of attachment to samsara. Furthermore, the desirous male, the six realms of beings, No matter how much they wander, they will not be liberated, Birth, death, decay, and search from the lineage. The Dharmata, the great expanse, abides in the three kayas, The unchanging wisdom is like gold. Without inside or outside, it pervades everywhere, The Lama shows the meaning, it dawns in oneself. By recognizing the face of self-arisen wisdom, Seeing one's own door, there is no desire. From the self-liberation of the play of the six aggregates, The wisdom thigle is continuous and unbroken. Attachment, hatred, desirable qualities, all obscurations, With one-pointed concentration, the mind arrives at its own place. At the peak of the accumulation of thigles, The self-arisen wisdom is not a dharma, The view is Tögal, the Vajra Stack. Attachment and hatred are self-arisen and self-liberated, Experience, warmth, and signs are liberated in their own place. If one desires to find gold, Then rely on those who easily obtain gold. If one desires fire, and encounters nothingness, The appearance of smoke, emptiness does not change. Self-liberation, Tögal, self-arisen, View and realization do not depend on emptiness. Thus it was said. From the Tantra of Tögal View, the Sixth Chapter, the Chapter of Secret View, is complete. The Bhagavan Samantabhadra, Spoke to the assembly of Dakinis: Listen to the unsurpassed Tögal teaching! Thus it was said. Thereupon, the Teacher spoke: Buddhas and sentient beings are non-dual, The view is liberated from the realm of emptiness. The sky of self-nature purity, Is the grandfather of all elements. Self-arisen thigle, self-appearing, Is the grandfather of all views. Space and wisdom are non-dual, Is the grandfather of all appearances and existences. Skillful means and wisdom are inseparable, The Victorious Ones, father and mother, are the grandfather. Mind, intellect, and the various consciousnesses, Without that, conceptual thoughts are not established, Is the grandfather of sentient beings. Since there is no realm where thoughts are liberated, Is the grandfather of all Buddhas. Since it does not arise from cause and condition, Is the grandfather of the uncompounded. The pith instructions of appearances, samsara, and nirvana, Is the grandfather of all appearances and existences. The fruit is Tögal, without realm, self-liberated. The conduct is Tögal, the foundation of appearances and existences is established. The meditation is Tögal, cutting the power of sinking and excitement. The paths are Tögal, self-appearance is completely pure. Thus it was said. From the Tantra of Tögal View
Chinese
续部中，《无上顿超品》第七。 此后，金刚空行母问： “导师，普贤王如来， 请讲顿超之行。” 普贤王如来答道： “谛听，空行日光鬘， 宣说顿超之行时： 无作之行，自生顿超者， 若能知晓内外光明之行， 则报身自显，无偏而行。 行于自力之上， 无阻，自生之行即顿超。 若能知晓自显身无生之行， 则法身自性，无偏而行。 行者自显，行境解脱， 无修，自生之行即顿超。 于秘密显现，动摇意净中， 自显之行，化身从中显。 所行自显，光明无有偏颇。 顿超之行，所显皆为化身。 一切显现为行，故不为错谬之眼所障。 顿超之行，不需依赖方便。 因自解脱，不依赖方便， 故名为顿超之行。” 如是说。《见顿超续》中，不行于方便之品第八。 此后，金刚空行母问： “请说顿超之禅修。” 普贤王如来答道： “谛听，金刚空行日光鬘， 宣说顿超之禅修时： 胜于禅修体验之顿超， 自生智慧，周遍广大。 禅修者动摇时，以自力， 自证智慧，从中显现。 胜于禅修所缘之顿超， 胜观自生，从中显现。 胜于禅修无境之顿超， 无二智慧，从中燃起。 胜于禅修果之顿超， 明点独一，从中燃起。 体验顿超，无有沉没昏昧， 智慧顿超，显有明点燃。 如是说。《见顿超续》中，顿超禅修之品第九。 宣说顿超之果： 顿超之果，皆脱离行之时。 希冀恐惧之顿超，自显于明点中燃。 显有顿超，脱离中阴之境。 轮回涅槃之顿超，明点自地而持。 间断之顿超，明点一置之身。 获得者顿超，无境自显于自身。 所获得之顿超，本来自地解脱。 所应得之顿超