Chinese
看到广阔的境界，攀登到大菩提塔并看到一切，从山顶观看四面八方并看到一切，看到所有的虚空界，以及自身发出光芒照亮所有显现存在等等的征兆在梦中显现，此外还说会出现清净业障等等。赤身裸体，身体的所有污垢都清除干净，在大河中游泳和沐浴，脓血和内脏等等全部从身体里清除出来，身体被火焚烧而消失等等。从根本的热能中，无偏颇的觉悟自然而然地产生喜乐，所有肢体的热能是获得外在热能身体的轻微忍耐，内在的热能是呼吸缓慢且感官清晰，秘密的热能是心平静等等。自然而然地产生，毫无疑问。通过认识征兆，会出现这样的征兆：通过智慧的力量，将觉悟的自性智慧融入虚空，并具备觉悟。因为认识到没有生与死，所以即使看到其他事物的变迁也不会恐惧和害怕。因为了知显现存在是法身，所以对轮回的境界没有厌倦。因为认识到佛就在自身，所以对宗派的边见和其他地方没有向往。即使享用五种欲望的受用，也与法性平等结合。即使身体有剧烈的痛苦和生起任何烦恼，也能自然而然地获得极大的忍耐。对所有其他利益的事情都不会感到负担。无论密续的行为如何产生，都会按照经文而不违背地行持。远远超过平凡二元执着的行为，三门的行为持续不断地圆满二资粮。略说一下，对于证悟见解的征兆的各种类别，说也说不完。例如，就像在清澈的海洋中显现日月星辰的影像一样。不以词语的声音为依据，也不在心中作意一般意义上的事物形象。而是事物自身的特征，自证现量证悟，从而脱离了所缘的对境。无有对境，自明自显，脱离了增益、损减、无记三者，不被其他宗派的因缘所动摇。确信无疑地在心中证悟和领会。
English
Seeing the vast realm, climbing the great stupa of enlightenment and seeing everything, looking in all directions from the mountaintop and seeing everything, seeing all the realms of space, and signs such as light arising from oneself illuminating all of existence appear in dreams, and furthermore, it is said that purification of obscurations and so on will occur. Becoming naked, all the impurities of the body are cleansed, swimming and bathing in a great river, pus, blood, and entrails, etc., all come out of the body, the body is burned by fire and disappears, and so on. From the fundamental heat, impartial realization naturally arises with bliss, the heat of all limbs is obtaining subtle endurance of the outer heat body, the inner heat is slow breathing and clear senses, the secret heat is the mind being calm, and so on. It arises naturally and spontaneously, without doubt. By recognizing the signs, such signs will appear: through the power of wisdom, the wisdom of realization is poured into space, and one is endowed with realization. Because one realizes that there is no birth or death, even if one sees the changes of other things, one is without fear or dread. Because one knows that phenomenal existence is the Dharmakaya, there is no weariness towards the realm of delusion. Because one realizes that the Buddha is within oneself, there is no longing for sectarian views or other places. Even when enjoying the five objects of desire, one unites equally with the nature of reality. Even if intense suffering arises in the body and whatever afflictions arise, one naturally gains great endurance. One does not regard all other beneficial activities as a burden. However the actions of tantra arise, one practices according to the scriptures without contradiction. It becomes far superior to the ordinary dualistic clinging behavior, the actions of the three doors continuously perfect the two accumulations. To mention just a little, there are countless different categories of signs of realizing the view. For example, like the images of the sun, moon, planets, and stars appearing in a clear ocean. Without relying on the sound of words, and without focusing on the general appearance of things in the mind. Rather, the characteristics of things themselves, self-cognizant direct realization, thereby separating from the object of focus. Without an object, self-luminous and self-clear, free from the three: addition, subtraction, and non-indication, unshaken by the causes of other philosophical tenets. Certainly realizing and comprehending it in the confidence of the mind.
Chinese
已经做了。依靠闻思的见解，观察之境与观察者二者无别，是见解之物的究竟。然而，闻思的见解深入，是步步见解增长和地的次第。譬如眼睛的官能和地的行境。如近远等逐渐越来越清晰，是修习的智慧力量增长。前前是因，后后是因缘，上下相连为果。即是说，从证悟清晰的差别之路上，向上逐渐清晰，一切法越来越清晰。又是上面的次第，比那更清晰的名称言说的实物。以见解不如上面的意义那样证悟的。恶劣的智慧一起挖掘根源。没有证悟意义而变成低劣，并且懒惰懈怠。意义解脱没有成就，反而再次堕入恶趣。因此，如果没有证悟心的平等。口头上的证悟，言辞的平等，不能成佛。因此，要使意义和言辞相符。见解没有显现证悟，但是如果信奉并且努力追求意义，就毫无疑问地会成就。譬如明眼人和瞎子走上道路一样。如果没有意义的见解。一切道路都会泄露并且被束缚。因为不会变成自他的利益，所以会灭亡而离去。没有见解就会有缺点，因此要在意义上成就。如上所示，那样见到见解意义的人。什么也不想，对于见解的意义要一再地熟悉。想要圆满的佛陀，殊胜的圣者，最胜者。对于那个见解，要时常精进，清晰地达到究竟。譬如知道道路后就进入道路一样。进入阿底瑜伽的人们和见解是前后因果的方式增长的。见到自性的第二品。༈ 第二品，以证悟一切法是觉性自性大乐而信奉。如是证悟之后，为了习惯而修习的 समाधि（藏文：ས་མ་ཏི་，梵文天城体：समाधि，梵文罗马拟音：samādhi，汉语字面意思：三摩地）要讲述。前前的道路无论是什么。后后的道路的方法和因。同样，后后的道路无论是什么。从前前的道路产生果。这样，因和果的关系，以及方法和方法产生关系，是行路的。如世间次第的轮转一样。智慧官能的大小和意义上
English
It has been done. The view based on hearing and thinking is the ultimate of the object of view, where the object of observation and the observer are inseparable. However, the view of hearing and thinking penetrates deeply, and it is the gradual increase of view and the stages of the ground. For example, the faculty of the eye and the realm of activity of the ground. Like near and far, it becomes clearer and clearer, and the power of wisdom of meditation increases. The former is the cause, and the latter is the cause and condition, and the upper and lower are connected as the result. That is to say, from the path of clear realization, gradually clearer upwards, all phenomena become clearer and clearer. And the above order is more clear than that, the object of name and expression. With the view that the meaning above is not realized. Evil wisdom digs out the roots together. Without realizing the meaning, it becomes inferior, and laziness and idleness are practiced. The meaning of liberation is not achieved, but instead falls back into the lower realms. Therefore, if the equality of mind is not realized. Verbal realization, equality of words, cannot become Buddha. Therefore, make the meaning and words consistent. The view is not manifestly realized, but if you believe and strive for the meaning, you will undoubtedly achieve it. Just like a sighted person and a blind person embarking on the road. If there is no view of meaning. All paths will leak and be bound. Because it will not become the benefit of oneself and others, it will perish and leave. Without view, there will be shortcomings, so achieve in meaning. As shown above, the person who sees the meaning of the view. Do not think about anything else, and familiarize yourself with the meaning of the view again and again. Wanting the perfect Buddha, the supreme holy being, the most excellent one. For that view, always be diligent and clearly reach the ultimate. Just as knowing the road and then entering the road. Entering the Atiyoga practitioners and the view is increasing in the way of cause and effect. The second chapter of seeing one's own nature. ༈ The second chapter, believing in the realization that all dharmas are the nature of awareness, the great bliss. After such realization, the समाधि (Tibetan: ས་མ་ཏི་，Sanskrit Devanagari: समाधि，Sanskrit Romanization: samādhi, Chinese literal meaning: Samadhi) to be practiced for the sake of habituation will be explained. Whatever the former paths are. The methods and causes of the latter paths. Similarly, whatever the latter paths are. The result arises from the former paths. Thus, the relationship between cause and effect, and the relationship between method and method, is the path of travel. Like the wheel of existence in order. The size of the wisdom faculty and the meaning
Chinese
以精进的勤奋好坏。 区分的身体，一时次第地显示为二二。 存在以何种方式成熟圆满，即以化生的方式趋入，是具有深刻见解和信心的士夫。 彼定、总定、一相、有戏论四种修习，在胜义谛和世俗谛无别中具有精华。 如是真如和周遍显现，以及，一印和有戏论等等。 其中，真如的等持是，诸法自生之智慧。 证悟离戏论无生，安住于无有造作错乱行境之状态中。 总定是，诸法自性智慧本身不间断，显现任何事物且无二，自然安住。 一印是，任何显现，自生之身和觉性智慧不动摇。 有戏论是，器情清净之智慧，不混杂于胜者的意境中而清晰。 如是四种禅修也是，一时圆满，从原始起就修习。 自生之智慧无边无际，在大明点的自性中。 四种禅修，彼定、总定、因定三者一时圆满。 彼大明点是离戏论无边无际的真如之界。 彼是显现任何事物的周遍显现之状态。 彼是无别且在大智慧的意境中自明的因之次第具足。 八识转为五智，这也是为小根器者分别介绍，为大根器者介绍平等性自解脱。 初者是五根作用成就之智慧。 意识个别了知之智慧。 烦恼平等性之智慧，阿赖耶识有二，从基的角度，基义的阿赖耶识是空性之智慧。 从结合的角度，义的阿赖耶识转为如镜智慧。 大根器者或义的体性是，八识自显现无境自生之智慧，因此五智的体性显现。 八识不被遮蔽而自明，因此是如镜般的智慧。 无有境和有境，无有方所而自解脱，因此是空性之智慧。 彼者无二且平等性自明，因此是平等
English
Through the goodness or badness of diligent effort. The body of distinction, all at once, gradually appears as two and two. The way existence ripens completely in whatever manner, that is, entering in the manner of emanation, is by a person who has particularly realized the view and has confidence. Those four practices of That Samadhi, Total Samadhi, One Form, and Elaborations, are substantial in the inseparability of ultimate truth and conventional truth. Suchness and Universal Appearance, and, One Mudra and Elaborations, and so on. Among these, the Samadhi of Suchness is: the wisdom of all phenomena being self-arisen. Realizing the absence of elaboration and the absence of birth, abiding in a state free from artificiality, corruption, and objects of action. Total Samadhi is: the wisdom of all phenomena being self-cognizant, without ceasing, appearing in any way, and being non-dual, naturally abiding. One Mudra is: whatever appears, the self-arisen body and the wisdom of awareness are unwavering. Elaborations are: the wisdom of pure container and contents, clear without being mixed into the realm of the victorious ones. Thus, the four meditations are also: perfected at once. From the very beginning, one becomes accustomed. In the nature of the great Bindu, the self-arisen wisdom is without beginning or end. The four meditations, That Samadhi, Total Samadhi, and Causal Samadhi, are perfected at once. That great Bindu is the realm of Suchness, free from elaboration, without beginning or end. That is the state of Universal Appearance, appearing in any way. That is inseparable and self-luminous in the realm of great wisdom, possessing the order of causes. The eight collections of consciousness are realized as the five wisdoms, and this is also introduced separately to those with small minds, while equality and self-liberation are introduced to those with great minds. The first is the wisdom of accomplishing the actions of the five senses. The wisdom of the mind individually understanding. The wisdom of the equality of afflictions. In the alaya, there are two: from the perspective of the base, the alaya of the base meaning is the wisdom of emptiness. From the perspective of combination, the alaya of meaning is realized as mirror-like wisdom. The nature of the great-minded or the meaning is: the eight collections of consciousness self-appearing, without objects, self-arisen wisdom, therefore the nature of the five wisdoms is clear. The eight collections of consciousness are realized as unobscured and self-luminous, therefore it is mirror-like wisdom. Without objects and object-holders, without direction, self-liberated, therefore it is the wisdom of emptiness. That itself is non-dual and equality self-luminous, therefore it is equality