Chinese
虽然在证悟中体验，但在后得位中显现各种现象，是否因此就脱离了体验呢？应当阐述。这在经书中也有记载：色与声等无生，何者与其一同生起而觉知？当以心识体验色等时，岂非体验无生之本性？若以曾经体验酸涩之味，即使仅见酸味之物，亦如实体验酸涩之味。显现与空性无二无别，于安乐中味为一体。因此，首先以自心分析从上师处听闻之义，从而了悟色、声等一切法皆无生。于无二中体验彼等之义，即是觉知何者与其一同生起。若对此等生起串习，乃至在梦境中，以心识体验色等之时，岂非与体验无生之本性无别？譬如，无论男女，若曾体验酸涩之味，仅见他物之酸味，亦与体验酸涩之味无异。如是体验彼等。因此，后得位中显现的各种现象，并不会转变为显现，而是转变为空性与无二之觉悟的助伴。法之手印成熟，称为果。大手印易于生起，积累资粮之成熟，上师所传殊胜教诲之成熟，以及小力而获大果。经书中亦云：成熟与彼相反，以小力而获大果之故。确定之阐述，即是对未作修饰之乐空总相之确定阐述。第二是与第一相对而言。以上是对法之手印的简要阐述。双乳即双手掌，合掌并置。阿达拉达，努达诶，阿阿央萨。现在要阐述果大手印。阿大手印，既是手印，又是大，故称大手印。阿即阿嘎玛达萨阿，于因、道、果三者中无生。即从缘起而生，与无生无别。手印
English
Although experienced in realization, do various phenomena appear in the post-attainment state, thus departing from experience? It should be explained. This is also recorded in the scriptures: Form and sound, etc., are unborn. What arises together with it and is known? When form, etc., are experienced by the mind, is it not experiencing the unborn nature? If one has experienced the taste of sourness, even if one only sees something sour, one experiences the taste of sourness as it is. Appearance and emptiness are non-dual, and the taste is one in bliss. Therefore, first analyze the meaning heard from the guru's mouth with one's own mind, and thus realize that all phenomena such as form and sound are unborn. Experiencing their meaning in non-duality is to know what arises together with them. If one becomes familiar with these, even in dreams, when one experiences form, etc., with the mind, is it not experiencing the unborn nature without difference? For example, whether male or female, if one has experienced the taste of sourness, even if one only sees the sourness of other things, it is no different from experiencing the taste of sourness. Thus, experience them. Therefore, the various phenomena that appear in the post-attainment state do not turn into appearance, but turn into the companion of the realization of emptiness and non-duality. The seal of Dharma matures and is called the fruit. The great seal is easy to arise, the maturation of accumulating merit, the maturation of the supreme teachings transmitted by the guru, and the small effort to obtain great fruit. The scriptures also say: Maturation is the opposite of that, because small effort yields great fruit. The definite explanation is the definite explanation of the unadorned general appearance of bliss and emptiness. The second is relative to the first. The above is a brief explanation of the seal of Dharma. The two breasts are the two palms, placing the palms together. A-ta-ra-ta, Nu-da-e, A-am-sa. Now the fruit Mahamudra is to be explained. A Mahamudra, is both a seal and great, hence it is called Mahamudra. A is A-ka-ma-da-sa-A, unborn in the three of cause, path, and result. That is, it arises from dependent origination and is non-different from the unborn. Seal
Chinese
རྒྱ་（手印）是超越的意思。譬如存在和是，因为不超越。那也像是天空，像是巨人的宝珠，像是被痛苦折磨。伟大是因为事业、佛法和誓言这三者的至高无上，所以是大手印。如果问大手印作为果的原因是什么，将要阐述。也就是无自性的本体，称为远离虚构。大手印的理路是，无自性是与执持各种形象的刹那相联系，异熟与考察相联系，无形象与能取所取的垢染相联系。那些的意，无自性是与垢染分离的理路。那些的本体是远离虚构，譬如从各种树木中不燃烧的火焰变成一个，在树木燃尽的时候，火不驻留一样，从各种显现声响中产生的火焰变成一个，在证悟无生之后，对于生也不执着于无，对于那些什么也不执着，那些的证悟也是成佛，依赖于分别念。因此，因为“一刹那成正觉”，所以是远离破立的理路。远离被称为空性的同义词。大手印本身是怎样的呢？是断绝希望，称为舍弃所知障等，所知障是烦恼和近烦恼，是难以舍弃的极其微细的那些。等等是烦恼和近烦恼极其粗大的那些。舍弃是舍弃应舍弃的吝啬和邪淫的戒律和害心和懒惰和散乱和邪淫的智慧等，对于布施等不希望舍弃是没有希望对治。通过生起次第和圆满次第这两者很好地修习，没有认为会获得一个果，是没有希望真如。没有认为从别处获得果圆满的佛陀，是没有希望果。也就是调伏烦恼和观修一切法的真如。
English
རྒྱ་ means transcendence. For example, existence and being, because they do not transcend. It is like the sky, like a giant's jewel, like being tormented by suffering. Greatness is because of the supreme of the three, karma, dharma, and samaya, so it is Mahamudra. If asked what is the reason for establishing Mahamudra as the fruit, it will be explained. That is, the essence of no self-nature, called being free from fabrication. The logic of Mahamudra is that no self-nature is related to holding various forms of moments, maturation is related to examination, and no form is related to the defilements of grasping and being grasped. The mind of those, no self-nature is the logic of being separated from defilements. The essence of those is being free from fabrication, for example, from various trees, the unburning flame becomes one, just as the fire does not remain when the trees are burned out, the flame produced from various appearances and sounds becomes one, after realizing the unborn, one does not even cling to the unborn as non-existent, one does not cling to anything of those, the realization of those is also becoming a Buddha, depending only on conceptual thought. Therefore, because "perfect enlightenment in one instant," it is the logic of being free from negation and affirmation. Devoid is called a synonym for emptiness. What is Mahamudra itself like? It is cutting off hope, called abandoning the obscurations of knowledge, etc. The obscurations of knowledge are afflictions and near afflictions, which are extremely subtle and difficult to abandon. Etc. are the extremely coarse afflictions and near afflictions. Abandoning is abandoning what should be abandoned, such as stinginess, immoral discipline, harmful thoughts, laziness, distraction, and immoral wisdom, etc. Not wanting to abandon generosity, etc. is not hoping for an antidote. By practicing well through these two, the generation stage and the completion stage, not thinking that one will obtain a fruit is not hoping for suchness. Not thinking that one will obtain the fruit of the perfect Buddha from elsewhere is not hoping for the fruit. That is, subduing afflictions and meditating on the suchness of all dharmas.
Chinese
，以及大乐自然具有的缘故。这又具有五种法，如秋季半日的天空般，具有四种名为无垢的功德。秋季的半日天空，未被云、彩虹、雾、尘埃和风搅动，这些都是未生的，无自性，遍及过去、未来和现在的时代，从原始起就不变，遍及一切轮回，这些大印也同样是自性未生，不具有有、无、二和非二的自性，在轮回之时和修习之时，以及特别修习之时，无上之时和显现之时，也都是大印。从那之中显现种种，却没有丝毫改变，譬如天空显现云和彩虹等，天空却不会改变，水中显现波浪、浑浊、泡沫和皱纹等，水本身也不会改变。这就像芥子油遍及芥菜籽一样，遍及轮回的自性。然而，大印本身只是显现，并不是能遍和所遍的关系。因此，经书中说：现在导师我即是法，我即是具足僧众的听者，众生的导师是成就处，世间者我即是世间，至乐的虚空是远离的面前，俱生喜乐的体性即是我，如同黑暗中没有明灯一样，如同孔隙一样，谁是知者？应当了知这些。那么，对于这些，如何安立身的差别呢？将要宣说，名为一切功德之源。功德即是法、受用、化身和自性，这安住在自己的体验中，远离增损，是体验，显现种种，是本来的体性。也就是苏摩、自乐和自在。如至尊所说：奇哉！朋友们，这俱生者，从他处无法寻得，应问上师的颜面。没有证悟胜义颜面的体性，心是水作者，风是无止息者。这是说，对于刹那未生者，不灭的体性是怎样的。第二是
English
, and because great bliss is naturally present. It also possesses five dharmas, like the autumn midday sky, possessing four qualities called "stainless." The autumn midday sky is not disturbed by clouds, rainbows, mist, dust, or wind; these are unborn, without inherent existence, pervading past, future, and present times, unchanging from the beginning, and pervading all of samsara. These great seals are also unborn in essence, without the nature of being existent, nonexistent, dual, or non-dual. In times of samsara, times of practice, especially times of practice, supreme times, and times of manifestation, it is always the great seal. From that, various things appear, but there is not the slightest change. For example, clouds and rainbows appear in the sky, but the sky does not change. Waves, turbidity, bubbles, and wrinkles appear in water, but the water itself does not change. It is like mustard oil pervading mustard seeds, pervading the nature of samsara. However, the great seal itself is merely appearance; it is not a relationship of pervader and pervaded. Therefore, the scriptures say: Now the teacher, I am the Dharma. I am the listener who possesses the Sangha. The teacher of beings is the place of accomplishment. The worldling, I am the world. The bliss of supreme joy is the face of separation. The nature of co-emergent joy is me. Like a lamp without light in darkness, like a hole, who is the knower? These should be known. So, how are the distinctions of the kayas established in these? It will be explained, called the source of all qualities. Qualities are Dharma, enjoyment, emanation, and essence. This abides in one's own experience, free from exaggeration and denigration, is experience, appears in various ways, and is the original nature. That is, Soma, self-joy, and freedom. As the venerable one said: Alas! Friends, this co-emergent one cannot be found elsewhere; ask the face of the guru. Without realizing the nature of the ultimate face, the mind is the water-maker, and the wind is unceasing. This is to say, what is the nature of non-cessation for the unarisen moment? The second is
Chinese
至尊者的面前说：犹如飞向船上的乌鸦，转啊转啊又回到那里。这被称为不可思议。第三个是至尊者的面前说：大象驯服后心意坚定，这是来来往往之后缓慢的，如此这般领悟还需要什么法？这被称为安乐且自在恒常。那是所有一切的生处。因此，如是无耻善辩者所说。如是这般的智慧是所有圆满的根本，被称为圆满，圆满是如所愿的安乐聚集。所有一切被称为轮回的安乐和，涅槃的大安乐。根本是如珍宝一般，是四大的生处。那又该如何看待呢？清净和，神圣和，不可思议，轮回和涅槃无二的自性，被称为自然成就，即从原始以来成佛是清净。安乐和空性双运是不堕常断二边，是神圣。不可思议是远离散乱的边。又经部中说：诸佛的一切智慧，没有丝毫的作为，于此远离散乱的边，是不可思议之时。如是这般的体性以轮回和分别的自性，智慧无生燃烧着，从涅槃无二的自性中领悟则在十四地，若不领悟则在十四地若不领悟则仅仅是轮回的缘故。又是至尊者东方尸林者的面前说：无因而从原始以来成佛，清净和对所有众生来说自性具有是神圣，嘛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是不适于言语的行境和，因为具有各别自证智。远离所有边是不可思议。体验本身如河流一般在所有时间中体验，不可分割，是轮回和涅槃无二的自性。对这些是否为了他利而显现应当指示，被称为无缘大悲之身，无缘大悲
English
Before the venerable one, it is said: Like a crow flying to a ship, circling and circling, it returns there again. This is called inconceivable. The third is what the venerable one said: When an elephant is tamed and its mind is stable, this is slow after coming and going. If one understands it in this way, what Dharma is needed? This is called bliss and ease, constant. That is the source of all things. Therefore, it is said by those who are shameless and eloquent. Such wisdom is the basis of all perfections, called perfection, which is the gathering of happiness as desired. "All" refers to the happiness of samsara and the great happiness of nirvana. The basis is like a jewel, the source of the four elements. How should it be viewed? Pure, sacred, inconceivable, the nature of samsara and nirvana being non-dual. Spontaneously accomplished, that is, being enlightened from the beginning, is pure. The union of bliss and emptiness is being free from the extremes of permanence and annihilation, which is sacred. Inconceivable is being free from the edge of distraction. Furthermore, it is said in the scriptures: The wisdom of all Buddhas has no action whatsoever. In this, it is free from the edge of distraction. It is the time of inconceivability. Such entities, with the nature of samsara and discrimination, wisdom, unborn and blazing, if realized from the non-dual nature of nirvana, then it is the fourteenth bhumi. If not realized, then if not realized on the fourteenth bhumi, it is merely because of samsara. Furthermore, the venerable one, the charnel ground dweller of the east, said: Without cause, enlightened from the beginning, pure, and sacred because it is inherently present in all sentient beings. Ma (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) is not suitable for the realm of speech, and because it possesses individual self-cognizant wisdom. Being free from all extremes is inconceivable. Experiencing itself is like a river, experiencing at all times, indivisible, the non-dual nature of samsara and nirvana. It should be shown whether these arise for the benefit of others. It is called the body of great compassion without object, great compassion without object.