English
The categories of meaning are explained in sequence: seeing the ultimate and conventional as inseparable. Having realized it in the direct perception of self-awareness, distinguishing it sequentially is the sequence of realization and understanding. Samadhi is the yoga of assembly, that is, the four aspects. That Samadhi, the ultimate truth, is universally apparent, the conventional is the one mudra, inseparable appearance, distinguishing the undifferentiated truth, or being separate from the field of activity. The path, the four doors, and the four stages are: emptiness is the door of liberation, signlessness, wishlessness, and self-luminous luminosity are the doors of liberation. The path of joining, the uninterrupted path, is divided into the number of uncontaminated paths by the four aspects of approach and accomplishment. If divided into the number of uncontaminated paths, there are the experiences of wavering, the experiences of attainment, the experiences of habituation, the experiences of stability, and the experiences of ultimate completion, and the five experiences gradually increase and leap upwards. Not being afraid of the nature of reality, the equality of being, the view of manifest definitive wisdom, and abiding in the state of seeing the great emptiness that possesses all aspects, is suchness, and the compassion of self-awareness, seeing everything as an illusion with wisdom. Universal appearance and the one mudra are inseparable, appearing clearly in the direct perception of one's own awareness, seeing the body as the fruit, and all the appearing conceptualizations are inseparable from the deity, the self-illuminating view, and the five. Seeing the attainment of the great assembly without interruption, and the view of the path of seeing that controls life, and the view of the practice path of Mutra Maha that is immovable in equality, and finally the view of the spontaneously accomplished omniscient wisdom of the ultimate path, the first of the nine views is: If asked what the cause of that view is, it comes from the wisdom of individually distinguishing hearing and thinking, and the habituation of Ati. That Samadhi and below arise from the cause of the stages of yoga. Therefore, it is called the three wisdoms. The meaning of the continuum's meaning being grasped by the dharani of the view is: Vow, the vow is not something that exists elsewhere, not deviating from one's own view is the vow. The thirteen vows are the five root vows, the twenty-five branches, that is, three. Although there are infinite common general vows, everything is gathered and clear in the state of realizing the great perfection of the nature of reality. Not moving from that, no matter how one acts, one does not deviate from the vows and precepts. The two aspects of conduct, benefiting oneself and benefiting others, are also in the state of realizing the view of the great perfection of the nature of reality.
Chinese
如果确定这样行持，就不会停留在任何边，而是在一切行持中行持。视行持者与行持之事物无二。以无有作为之方式行事业，对一切事业无有阻碍地行持。四种事业之事业种类与自然成就之唯一者，在大光明点之状态中显现，故无有作为而成办。欲妙等供养之庄严与受用，在其他地方没有，是觉性菩提心大者的神变之中。不向他处供养，而于一切供养之状态中供养，令如来欢喜。宫殿与坛城，以及众多忿怒尊众之集会，是心之大神变。因此，七种类别融入觉性之状态，且状态圆满。其中七坛城是广大的，此处是自性坛城，影像增上的影像，禅定增上的禅定，菩提心与胜妙之会众。所谓自性之坛城，影像之，增上影像之，禅定，增上禅定，菩提心之，会众之坛城共有七种。轮回与涅槃所摄持的一切诸法，因为自性或本性是觉性大本体之故，不需寻找利益能力秘密智慧大乐之五种灌顶，于心之状态中自然成就且圆满。之后十八种灌顶是自明觉性之神变。惊叹果已存在于自身，无需以因缘来成办，是自性自然成就之伟大。如是成就之大者是自生智慧大。为求成办之果而努力的共同与殊胜成就之各种类别，是自明觉性之大菩提心。以禅定观视之状态而安住，一切差别，有相与无相之禅定。自明觉性显现故如水泡，以无相虚空般之自性，不于自明觉性之智慧之外思虑与修习。咒语与手印之显现也是心性自身之显现之故，犹如岩石。
English
If one definitely practices in this way, one will not abide in any extreme, but will practice in all practices. Seeing the agent of practice and the object to be practiced as non-dual. By the manner of no action, one practices without obstruction in all actions. Even the single one who spontaneously accomplishes the types of the four activities, is accomplished without action by being clear in the state of the great bindu. All the ornaments of offerings and enjoyments, such as desirable qualities, which are not found elsewhere, are gathered in the great miracle of the great Bodhicitta of awareness. Without offering to others, but offering in the state of all offerings, the Tathagata is pleased. Palaces and mandalas, and many gatherings of wrathful deities, are the great miracles of the mind. Therefore, the seven categories are gathered into the state of awareness, and the state is complete. Among them, the seven mandalas are vast, here are the self-nature mandala, the image surpassing image, the samadhi surpassing samadhi, the Bodhicitta and the supreme assembly. That is, the self-nature mandala, the image, the surpassing image, the samadhi, the surpassing samadhi, the Bodhicitta, and the assembly mandala, are seven in total. All phenomena encompassed by samsara and nirvana, because their self-nature or essence is the great essence of awareness, without seeking the five empowerments of beneficial power, secret wisdom, and great bliss, they are spontaneously accomplished and perfected in the state of mind. Then the eighteen empowerments are the miracles of self-awareness. It is amazing that the fruit exists in oneself, and it is not accomplished by causes and conditions, it is the great self-nature spontaneously accomplished. Thus, the great accomplished one is the great self-born wisdom. All the various categories of common and supreme accomplishments, which are sought for the sake of the fruit of accomplishment, are the great Bodhicitta of self-awareness. Abiding in the state of viewing with samadhi, all distinctions, samadhi with signs and without signs. Because self-awareness appears like a water bubble, with the nature of being like the signless sky, one does not think or meditate apart from the wisdom of self-awareness. The appearance of mantras and mudras is also the self-appearance of mind itself, like a rock.
Chinese
如果我明白我和水中的月亮一样不可分割，那么，结手印和念诵咒语的行为，无论哪个，都与涅槃的状态相同。因此，要证悟无有能动者和所动者的平等性。像这样，一切都汇集于见地，所以说见地见地最重要。究竟而言，因为了悟一切智慧的法平等性，所以称为见地。这就像船长从珍宝岛取宝一样。从进入道路到最终的差别，在此观察之时必须明白。听闻、思维、修习三者，一旦成熟为证悟智慧的资粮，为了自利和他利而做的事情，因为了解原因，所以一切行为都以见地为基础而行持。实际上，听闻和思维十种行持，是为了获得财富。这个行持也像是譬如自在的国王的行持，轮王以智慧调伏大地，有大小之分；方便的行持，像是强壮的大象进入水中的技巧，有强弱之分；加持的行持，像是天空的大小如何。即使是同一个行持的基础，也会因为力量而有差别。一切法从一开始就在法界中味道相同，对于那个法界，不要执着于我和我所。自性清净且无二，不要分别清净和不净。一切法从一开始就是如来藏，被突如其来的分别念的尘垢所覆盖。要像这样理解和证悟殊胜智慧之地。证悟的一切法全部汇集，所以在法界中要知道。像这样知道有功德，所以要知道原因，证悟见地的方法，作为誓言戒律的本体。为了自利和他利而做的事情，瑜伽士主要行持的行为，首先要学习最初所受的戒律的一切。大智慧之地，因为对于证悟见地的火供没有任何执着，所以焚烧物是三有的相，是焚烧的火焰。心中的智慧是焚烧烦恼的火焰，因为智慧的火焰燃烧，所以一切众生都在法性界的状态中解脱。从生起母心到获得果位之间，必须如此。
English
If I understand that I am inseparable from the moon in the water, then the act of binding mudras and reciting mantras, whichever it may be, is the same as the state of nirvana. Therefore, realize the meaning of equality, where there is no actor and no action. Like this, everything gathers in view, so it is said that view, view is most important. Ultimately, because all the wisdom of Dharma is realized as equality, it is called view. This is like a captain taking treasure from a treasure island. From entering the path to the final difference, one must understand when observing this. When listening, thinking, and meditating, the three become the resources for realizing wisdom. For the sake of self and others, because the cause is understood, all actions are based on view. In reality, listening and thinking about the ten conducts is to gain wealth. This conduct is also like the conduct of a free king, the wheel-turning king subdues the earth with wisdom, there are big and small; the conduct of skillful means, like the skill of a strong elephant entering the water, there are strong and weak; the conduct of blessing, like how big the sky is. Even if it is the same basis of conduct, it will be different because of strength. All dharmas have the same taste in the Dharmadhatu from the beginning. For that Dharmadhatu, do not be attached to I and mine. Self-nature is pure and non-dual, do not distinguish between pure and impure. All dharmas are originally the Tathagatagarbha, covered by the dust of sudden conceptual thoughts. Understand and realize the supreme wisdom ground like this. All the realized dharmas are gathered together, so know in the Dharmadhatu. Knowing like this has merit, so know the cause, the methods of realizing the view, as the essence of vows and precepts. For the sake of self and others, the yogi's main conduct, first learn all of the precepts initially taken. The ground of great wisdom, because there is no attachment to the fire offering of realizing the view, the burnt offering is the sign of the three realms, it is the burning flame. The wisdom of the mind is the flame that burns afflictions, because the flame of wisdom burns, all beings are liberated in the state of Dharmata realm. From the arising of mother's heart to obtaining the fruit, it must be so.
Chinese
最终，为了追求道路的意义，断除疑惑的戏论，证悟果位，行持利他之事。 为了自己和他人而立誓，为了自己的利益是无上的，而为了他人的利益也自然圆满。 因此，孩童与声闻缘觉不同，应该从所有道路的情况中了解。 任何瑜伽士如此见到无生之义，并证悟见地，就能获得殊胜和共同的成就，这是无上之精华。 水兽手印就像水兽口中含着宝珠不放一样。 最初的见地在意义上显现证悟后，不放弃见地的陀罗尼之边际，从而获得菩提。 行境不退失，证悟见地的功德无量无边。 如果证悟了见地，也能从一切烦恼的行境中解脱。 共同的道路，即外道和声闻缘觉，同样也能从中解脱。 不被善恶业果所染污，在无二的二资粮中，自性空性的智慧得以圆满。 任何瑜伽士如此证悟见地，就能从增益、诽谤和不可言说这三种边见中解脱。 为了使进入意义的道路之各个阶段最终显现果位。 因此，在见地中，自利、利他、法利都得以圆满。 那就像大地般广大，像海洋般深邃，像虚空般宽广，像智慧之剑般锋利，像闪电般迅速。 直接证悟深奥的法性之义，安住于不退转轮回的意境和安乐之中。 不执着于我和我所，拥有广阔的智慧，具足安乐的意义。 瑜伽士如果努力修持见地的意义，就能获得自在。 这是获得自在，能自在运用佛法的征兆，即梦见到达珍宝岛，降下鲜花和甘露之雨，手中拿着珍宝经函和金轮等，转动法轮，以及吹响海螺和擂响大鼓等响彻三千世界，手持日月，消除世间的黑暗等等，这些都是获得佛法自在的征兆。 这是见到真谛和见到真理的征兆，即见到以前未曾见过的境
English
Ultimately, to pursue the meaning of the path, severing the proliferation of doubt, attaining the fruition, engaging in benefiting others as well. Having vowed for oneself and others, the benefit for oneself is supreme, and the benefit for others is also naturally perfected. Therefore, children are not the same as Hearers and Solitary Realizers; one should understand from the circumstances of all paths. Any yogi who sees the meaning of non-arising in this way and realizes the view, attains the supreme and common siddhis, which are the essence of the supreme. The makara mudra is like a makara holding a ratna in its throat, not letting it go. Having realized the meaning of the initial view manifestly, one does not abandon the edge of the view's dharani, thereby attaining enlightenment. The field of activity does not diminish, and the qualities of realizing the view are immeasurable and boundless. If one realizes the view, one is also liberated from the activity of all afflictions. The common path, namely the characteristics and mantras of outsiders, likewise, one is also liberated from the lesser vehicle. One is not stained by the ripening of virtue and vice, and in the non-dual two accumulations, the wisdom of selflessness is perfected. Any yogi who realizes the view in that way is liberated from the three extremes of exaggeration, denigration, and the unstated. In order to ultimately manifest the fruition of all stages of the path of entry. Therefore, in the view, self-benefit, other-benefit, and dharma-benefit are all perfected. That is as vast as the earth, as deep as the ocean, as expansive as the sky, as sharp as the sword of wisdom, and as swift as lightning. Directly realizing the meaning of the profound nature of reality, abiding in the intention of non-reversal from samsara and in bliss. Without clinging to "I" and "mine," possessing vast intelligence, endowed with the meaning of bliss. If a yogi diligently cultivates the meaning of the view of effort, It is a sign of obtaining power, having power over the Dharma, namely dreaming of reaching the island of jewels, raining flowers and nectar, holding jewel scriptures and golden wheels, etc., in one's hands, turning the wheel of Dharma, and blowing conches and beating great drums, etc., proclaiming throughout the three thousand worlds, holding the sun and moon in one's hands, dispelling the darkness of the world, and so on, are signs of obtaining power over the Dharma. It is a sign of seeing the truth and seeing reality, namely seeing places never seen before.