English
The way to understand deeply is: Generally, all symbolized things are determined by reasoning, and the meaning of all schools arises. The words of scripture and reasoning that symbolize are used to symbolize, but the meaning is not in another place or separate. The sound of the word itself is not the thing or essence of the meaning. So, is there no connection between sound and meaning? Although the meaning itself is not separate from the sound, considering the sound and words as one is not the essence of the true meaning. The purpose of words is the method by which words symbolize or understand meaning. Therefore, in the end, when understanding the meaning, do not rely on the imputed name, the symbolizing words, and the spoken sound, but understand it deeply in your heart as the thing itself is. The second is the merit of understanding: All things are established in the nature of reality, and the essence of the fruit or essence of the supreme accomplishment that transcends the two is: First, manifestly realizing the meaning of the view, not endlessly wandering in samsara and attaining enlightenment, just as a jewel that falls into the throat of a makara fish will not be spit out, understanding the mudra as it is, therefore having such merit. For the benefit of others, even if one is reborn in samsara countless times, one will not fall into the state of evil rebirths. Third, when observing from the perspective of the path and tantra, it is necessary to understand from the view and perfect in essence, there are six points: the number of views of the path, the number of views of the tantra, the cause of the arising of these distinguished categories, showing the path of seeing as two by distinguishing between the grounds of contaminated and uncontaminated, showing the boundary of contaminated and uncontaminated, and showing that the uncontaminated path has three: cause, condition, and result. The first point is divided into two parts: First, the instruction that must be understood: Just as a merchant, when seeking profit, goes to the place of countless deities, contemplates everything and becomes proficient, in the aspect of the view of accomplishing the result, one must be proficient in the meaning of less than the four vidyadharas, which is also the characteristic of understanding the cause. In the brief explanation of the view of the first wisdom, the situation of mentioning the way of searching, the process of development, and the three certainties, as well as the characteristic of the condition intervening in the middle, the cause is samadhi and union, everything is samadhi, the result is mudra one and two, and obstacles.
Chinese
以甚深智慧了解结合道次第和积聚资粮的见解，以及有漏的究竟果位，即三种征相是什么呢？在所有寿命自在的道之前行，即证悟见解的见道者；大手印的意旨，即不动摇的禅定修道者；以及修行圆满的任运成就持明者，即究竟道者。要知道，这些智慧见解有高低次第，需要在观察的这个阶段了解。第二，不了解的过患是：由于没有见到心性觉性大本体，也没有将之融入相续，所有心性之外寻求见解、愚昧无知的众生，即使宣说密咒的见解，也如同充耳不闻，即使以譬喻说明也视而不见。因此，将自他二者区分开来寻求见解，人们无法成佛。因此，应当了悟见解是境与心平等性。第二，续部的见解数量有二：从续部要义简要指示的角度，劝诫不要只是停留在字面上，而要亲眼见到。第一，续部要义简要指示，对于上下重复的词语要加以强调。不动摇的禅定，布置坛城，守护誓言，嬉戏，事业，行为安住于处所，供养次第，灌顶意义，成办，束缚，手印，重复，咒语，这是续部的十个要点。也就是三种禅定，十二坛城，根本和支分的誓言，四种事业，以及苦行谨慎的行为等三种，或者结合解脱的行为，以及内外秘密等的供养，具有利益和能力的甚深灌顶，成就殊胜和共同的悉地，四种手印和三种咒语的见解等，如果没有掌握法性清净大平等的要点，那么仪轨就只是空有其表，难以获得殊胜的道，因此要如实现量地了解，毫不犹豫地做出决断，而不是依赖于仅仅能说出词语。因此，在道的最初阶段，在这个见解的阶段，需要区分续部要义的各个部分，并如实地见到其意义。第二，广说分为九个部分。第一，不动摇的禅定的见解是：平等性离戏。
English
Understanding the views of the path of union and the accumulation of merit with profound wisdom, and what are the three signs of the ultimate fruition of contaminated existence? The view that precedes all paths of life empowerment is the path of seeing, which realizes the view; the intention of Mahamudra is the unwavering samadhi of the path of meditation; and the complete habituation is the spontaneously accomplished vidyadhara of the ultimate path. It is taught that the order of high and low of these wisdom views must be understood in this context of observation. Second, the fault of not knowing is that since the great entity of mind-nature awareness is not seen and not integrated into the continuum, all sentient beings who seek views other than mind-nature and whose minds are deluded, even if the view of secret mantra is taught, it is like not hearing with the ears, and even if it is illustrated with examples, it is not seen. Therefore, by separating self and other and seeking views, people will not attain enlightenment. Therefore, one should realize that the view is the equality of object and mind. Second, there are two types of tantric views: from the perspective of briefly indicating the meaning of the tantra, it is advised not to just stay on the level of words, but to see it directly. First, the brief indication of the meaning of the tantra is to emphasize the words that are repeated above and below. Unwavering samadhi, arranging the mandala, guarding the vows, playing, activities, actions abiding in the place, offering the order, the meaning of empowerment, accomplishing, binding, mudras, repetition, mantras, these are the ten points of the tantra. That is, the three samadhis, the twelve mandalas, the vows of the root and branches, the four activities, and the three types of asceticism and mindful conduct, or the actions of combining liberation, and the offerings of outer, inner, and secret, etc., the profound empowerment with benefits and abilities, the accomplishment of supreme and common siddhis, the views of the four mudras and the three mantras, etc., if the key points of the great equality of Dharma-nature purity are not grasped, then the rituals are merely empty forms, and it is difficult to obtain the supreme path. Therefore, one must understand it manifestly and decisively without hesitation, and not rely on merely being able to speak the words. Therefore, at the beginning of the path, in this stage of view, it is necessary to distinguish the various parts of the meaning of the tantra and to see their meaning directly. Second, the extensive explanation is divided into nine parts. First, the view of unwavering samadhi is: equality, free from elaboration.
Chinese
由于明点超越了思维的局限，逐渐领悟到伟大见地的自性，因此，观修一切显现之因的定，以及三种形态同时圆满。那伟大的明点，由于不是由因缘所造作，也不动摇于任何边际，所以远离了局限和偏颇，这就是如来藏的法界。由于明点本身的体性是诸法皆明且无垢的智慧，所以这被称为器情万有皆是自显智慧之境。由于伟大的明点是所有果法的基础，所以它显现为无别大智慧的坛城，具备了因的定和三者的作用次第。第二，布置坛城的见地是：自证菩提即是坛城。由于菩提心三者不可分离，因此，显空诸法皆无别地汇聚于其中，安住于此即是坛城。如此，远离能取所取的法界智慧，是诸佛的住所。一切体性的处所是所依的宫殿和能依的坛城，寂静和，炽燃忿怒本尊的使者，内部汇聚和外部散发众多，这些都不是独立显现的，而是自证心的伟大幻化。第三，守护誓言的见地是：根本誓言和支分誓言等，不是独立存在的。不违背自己真实见地的意义就是誓言。特别是别解脱戒，在形式和数量上不舍弃和放弃十种，五根本归纳为身语意三者，分为十三种，细分则有三百六十种。共同的誓言，从瑜伽以下的无量守护方法，都汇聚和显现在领悟明点大平等见地的状态中。第四，嬉戏事业的见地是：以事业行为与意境和作者二者无别的方式，对一切事业都无碍地行持。息增怀诛四种事业和一体自然成就者，也显现在领悟明点大见地的状态中，这
English
Because the bindu transcends the limitations of thought, gradually realizing the self-nature of the great view, therefore, the meditation on the cause of all appearances, and the three forms are simultaneously perfected. That great bindu, because it is not created by causes and conditions, nor does it waver at any edge, so it is free from limitations and biases, this is the Dharmadhatu of the Tathagatagarbha. Because the very nature of the bindu is the wisdom that all dharmas are clear and without obscurations, therefore, this is called the state of self-appearing wisdom in all vessels and contents. Because the great bindu is the basis of all fruit dharmas, it appears as the mandala of inseparable great wisdom, possessing the order of the cause of samadhi and the three functions. Second, the view of arranging the mandala is: self-awareness, Bodhi, is the mandala itself. Because the three Bodhicittas are inseparable, therefore, all phenomena of appearance and emptiness are inseparably gathered in it, and abiding in it is the mandala. Thus, the Dharmadhatu wisdom that is free from grasping and the grasped is the abode of all Tathagatas. The place of all natures is the dependent palace and the supporting mandala, the messengers of the peaceful and, the blazing wrathful deities, the internal gathering and the external emission are numerous, these are not independent appearances, but the great manifestations of self-aware mind. Third, the view of guarding the vows is: the root vows and the branch vows, etc., are not independent existences. Not violating the meaning of one's own true view is the vow. In particular, the Pratimoksha vows, in form and number, do not abandon or give up ten kinds, the five roots are summarized into body, speech, and mind, divided into thirteen kinds, and subdivided into three hundred and sixty kinds. The common vows, from Yoga onwards, the infinite methods of protection, all gather and manifest in the state of realizing the great equality view of the bindu. Fourth, the view of playful activities is: in the way that the activities of actions are inseparable from the realm of mind and the agent, all actions are carried out without hindrance. The four activities of pacifying, increasing, subjugating, and wrathful, and the one who is spontaneously accomplished, also appear in the state of realizing the great view of the bindu, this
Chinese
再者，由于摧毁了对事物的名相执着，所以是威猛。将一切都收摄于自明大本体的掌控之下，即是掌控。由于七宝自然成就，所以是增长。由于远离了能取所取的痛苦，所以是寂静，这是对事业的见解的证悟和显现。第五，行为作用的见解是：自己和他人的利益行为这两种，也因为确定在大圆满的见解的境界中。行为上不偏执任何一方，对自他的所有利益都无碍地行持。行持时，对行持的主体和所行持的客体两者都没有执着。第六，安住于处所供养的见解是：供养的物品，上下的装饰，内外秘密的受用，五妙欲的供养等一切。供养的对境和供养的主体两者，以及对他们供养的行为等等，这些也都是。不是在其他地方成就，而是觉性菩提心的伟大力量，其力量神变无有穷尽，供养的物品都无分别地融入大本体的见解境界中。第七，次第灌顶的见解是：觉性大本体的自生智慧见解的证悟境界中，利益、能力、甚深三者的五种灌顶，不用分别寻求，而是在同一时间自然圆满地具足，因此所要获得的意义和获得的方法，获得的方式也并非在其他地方，而是在自明中掌控，因此不需要从其他地方获得灌顶。第八，于意义中精勤修持的见解是：觉性大本体，身和智慧自然成就，能取所取的错觉从一开始就清净，因此不需要新地修成成就，遮障也不需要新地断除，心在法性的境界中，没有可以行走的土地和道路，因此没有行者。果并非从其他地方而来，而是在基础的真如境界中，道路和果位一切无二。因此，所要修持的和修持的主体，两者怎么会有呢？没有的。例如，如幻术的神变，并非从马和牛的饲养中产生，虽然显现为共同和殊胜的成就，但远离因缘，因此在意义中精勤修持，也要融入见解的证悟境界中，并且要知道。第九，束缚解脱咒语和手印有三。第一是见解：咒语是……