English
Thus it is. The mind abides in the sky. The sky abides in nothing. Thus it is said. All dharmas are empty in essence. All dharmas are primordially pure. All dharmas are completely luminous. All dharmas are naturally beyond suffering. All dharmas are manifestly perfectly enlightened. Thus it is said. This is the Great Perfection. In that Perfection, the way of the Great Perfection is: perfecting the accumulation of merit and wisdom, the spontaneously accomplished fruit of dharma. This way is entering into the meaning. That way of the Great is: having faith through the path of the four understandings. The four understandings are: understanding as one cause, understanding through the way of letters, understanding through blessing, and understanding manifestly. Among these, understanding as one cause is: all dharmas are unborn in ultimate truth, therefore they are not separate; in conventional truth, they are the nature of illusion, therefore they are not separate; the unborn itself appears as various illusions like the moon in water, and is able to function; illusion itself is without essence, because it is unborn, there is no difference between conventional and ultimate truth, therefore understanding as one cause. Understanding through the way of letters is: all dharmas are unborn, which is A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无), the nature of speech; the unborn itself appears as illusion and is able to function, which is O (藏文：ཨོ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：是), the nature of the body; thus, the awareness of understanding, the illusory wisdom without beginning or end, is OM (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), understanding as the nature of mind. Understanding through blessing is: for example, just as the power to dye white cloth red is in madder, so too, the power to bless all dharmas into enlightenment is also understood as blessing through the power of one cause and the way of letters. Manifest understanding is: all dharmas abide as enlightened from the beginning, which is not contradictory to scripture and pith instructions, nor does it rely solely on the words of scripture and pith instructions, but through one's own awareness, having faith deep in the mind, therefore understanding manifestly. The faith of the path is: the meaning of the four understandings, awareness itself is the path of the yogi. This is not like waiting for the time when the result of accomplishing the cause arises, but one's own
Chinese
彻底领悟并确信。因此，通过三种特征，意义得以圆满完成。领悟四种觉悟的方式是知识的特征。反复串习是进入的特征。通过串习的力量而显现是结果的特征。通过三种特征，揭示了关系、必要和必要的必要。其中，关系是：所有被认为是烦恼和清净之法的，原本就是身语意的自性，领悟到自性成佛的法界和加持的意义，是因的知识的特征。这与成为无上佛陀之因的意义相关。必要是：所有被认为是烦恼和清净之法，五种药和五种甘露等，在原本成佛的大平等中，无取舍地行持是进入的特征。这本身就是成为无上佛陀之因，因此是必要的。必要的必要是：所有被特别认为是烦恼和清净之法，五种药和五种甘露等，在原本成佛的大平等状态中，无取舍地任运成就，因此，轮回本身原本就是无上佛陀的自性，任运成就涅槃的特征，是结果的特征，即身语意无尽庄严的法轮显现，这是必要的必要。因此，应当精勤于亲近、近亲近和成就大义任运成就的瑜伽。其中，亲近是了解菩提心，即领悟到一切法原本就是成佛的自性，无法通过道来成就，也无法通过对治来修正。近亲近是了解自身为本尊，即领悟到一切法原本就是成佛的自性，因此自身原本就是本尊的自性，而不是现在才要成就的。成就是生起佛母，即从大佛母虚空界中，虚空本身显现为大佛母地水火风四
English
To fully realize and have faith. Therefore, through three characteristics, the meaning is completely fulfilled. Understanding the manner of the four kinds of realization is the characteristic of knowledge. Repeatedly familiarizing oneself is the characteristic of entering. Becoming manifest through the power of familiarization is the characteristic of the result. The three characteristics reveal the connection, the need, and the need of the need. Among these, the connection is: all that is labeled as afflicted and purified dharmas, from the beginning, are the nature of body, speech, and mind. Realizing the meaning of the spontaneously enlightened realm and the blessing is the characteristic of knowing the cause. This is connected to the meaning of being the cause for attaining unsurpassed Buddhahood. The need is: all that is labeled as afflicted and purified dharmas, the five medicines and the five nectars, etc., practicing without acceptance or rejection in the great equality of original Buddhahood is the characteristic of entering. This itself is the cause for attaining unsurpassed Buddhahood, therefore it is the need. The need of the need is: all that is specifically labeled as afflicted and purified dharmas, the five medicines and the five nectars, etc., because they are spontaneously accomplished without acceptance or rejection in the state of great equality of original Buddhahood. Therefore, samsara itself is originally the nature of unsurpassed Buddhahood, the characteristic of nirvana spontaneously accomplished, is the characteristic of the result, that is, the manifest wheel of adornment of the inexhaustible body, speech, and mind, is the need of the need. Therefore, one should diligently engage in the yoga of accomplishment of the great meaning of approach, close approach, and spontaneous accomplishment. Among these, approach is knowing the bodhicitta, that is, realizing that all dharmas are originally the nature of Buddhahood, and cannot be accomplished by the path or corrected by antidotes. Close approach is knowing oneself as the deity, that is, realizing that all dharmas are originally the nature of Buddhahood, therefore oneself is originally the nature of the deity, and not something to be accomplished now. Accomplishment is generating the Mother, that is, from the realm of the Great Mother, the space itself manifests as the four elements of earth, water, fire, and wind as the Great Mother.
Chinese
我等。了悟到行事的佛母本始即是。大成就即是，方便与智慧相合。那也是五大佛母的智慧与佛母的虚空空性之中，五蕴与所有佛的父亲无愿而本始成双结合，由此，菩提心化现为兄妹之自性，乃是于本始成佛之义上，如幻戏幻，安乐殊胜幻化之因于安乐之时，无相之义无所缘，与虚空等同，转化为风，自然成就。亦调伏四魔，成就究竟之义。一切法本初即是清净，如意之宫殿广大无碍之轮，本始进入无上之坛城，也是听闻方便乘之教义而不分别。了悟其义即是见到坛城。了悟之后加以串习即是进入坛城。进入之后现前即是获得大成就。༈。如是此理乃是大圆满之究竟义。文字轮大集之地上自然进入，具足殊胜智慧之人了知本始成佛之义即是本始成佛，串习如暴风般进行，而非庸常之行。庸常之人听闻后无论如何思量，亦不会深信其真实与深奥。不深信且庸常之智难以理解，未曾了知其真实与深奥，而与经验相混合，众人皆以为与此相同，遂以虚假之名，诽谤殊胜之人，生起驳斥之念，因此为了极度保密，故亦称之为极密之乘，如是宣说。因此，在未生起了悟一切法本始成佛之义之智慧前，以下乘利益众生，为了不浪费所化之众，阿阇黎应精通轮回之过患与涅槃之功德，以及一切乘，若不通晓部分，则阿阇黎不应摄受，此广为宣说。༈。见解之差别的苦行与行为亦有差别。无有苦行即是，与世俗之人无异。
English
I and others. Realizing that the acting mother is primordially so. Great accomplishment is the union of skillful means and wisdom. That is, from the wisdom of the five great mothers and the emptiness of the mother's space, the five aggregates and the father of all Buddhas, without aspiration, are primordially united as a pair. From this union, the nature of the manifestation of Bodhicitta as siblings is, in the sense of primordial Buddhahood, playing illusion upon illusion, and at the time of bliss, the cause of the supreme bliss of illusion, the meaning of signlessness, without object, equal to space, is transformed into wind, naturally accomplished. Also subduing the four maras, accomplishing the ultimate meaning. All dharmas are primordially pure, so the unobstructed wheel of the wish-fulfilling palace primordially enters the supreme mandala, which is also hearing the teachings of the vehicle of skillful means without differentiation. Understanding the meaning is seeing the mandala. After understanding, becoming familiar is entering the mandala. After entering, becoming manifest is attaining great accomplishment. ༈. Thus, this principle is the ultimate meaning of Atiyoga. The letter wheel naturally enters the ground of the great assembly, and a person of great intelligence knows that the meaning of primordial Buddhahood is primordial Buddhahood. Familiarization proceeds like a storm, and is not an ordinary activity. Ordinary people, even if they hear it and think about it, will not deeply believe in its truth and profundity. Because they do not deeply believe and it is difficult for ordinary minds to understand, and they have not understood its truth and profundity, they mix it with experience, and everyone thinks it is the same as this, so they falsely accuse superior people, and generate thoughts of refutation. Therefore, in order to keep it extremely secret, it is also called the most secret vehicle, as it is said. Therefore, until the wisdom of realizing the meaning of all dharmas as primordially enlightened arises, if one benefits beings with a lower vehicle, in order not to waste the disciples, the Acharya should be proficient in the faults of samsara and the merits of nirvana, and all vehicles. If one does not understand some aspects, the Acharya should not accept them, as is widely proclaimed. ༈. The asceticism and conduct of different views also differ. The absence of asceticism is, being no different from ordinary worldly people.
Tibetan
མན་ངག་
Chinese
知道了。苦行有四种，即：顺世外道，外道，世间的苦行，声闻的苦行，菩萨的苦行，以及无上的苦行。其中，虚无论者因为对因果愚昧，所以认为没有苦行。断见者因为持断灭见，所以认为没有苦行。顺世外道是为了成就今生的特殊利益，而进行洁净等苦行。外道是为了清净那恒常存在的“我”，而进行折磨身体、依靠五火等苦行，以及邪命的修行。声闻的苦行，如《律经》所说：“诸恶莫作，众善奉行，自净其意，是诸佛教。”即认为善与非善之法，在世俗谛和胜义谛中各自存在，修行善法，断除非善之法的苦行和戒律。菩萨的苦行，如《菩萨戒经》所说：“不为因缘而作事，不作神通恐吓等，具足悲心为利他，心善无有诸过失。”即若以大悲心摄持，无论修行善法与非善法，都不会违犯戒律，菩萨的戒律，总而言之是以大悲心为基础而行持。无上的苦行，如《大誓言经》所说：“若能确定于佛乘，纵使受用五妙欲，犹如莲花出于泥，于彼圆满具戒律。”即因为一切法本自平等，所以悲心无须依仗，嗔恨也无须断除。若不如此领悟，并非不生起悲心，而是如看待本来就是分别和无分别一样，苦行和戒律也同样行持清净与不清净。此秘密的见解之鬘，如盲人自开眼而复明。愿具足智慧方便之力的殊胜者得遇此法！名为《见解之鬘》的口诀圆满了。吉祥！ 口诀
English
Understood. There are four types of asceticism: the Lokayata (materialists), the Tirthikas (non-Buddhists), worldly asceticism, the asceticism of the Shravakas (listeners), the asceticism of the Bodhisattvas, and the unsurpassed asceticism. Among them, the nihilists do not believe in asceticism because they are ignorant of cause and effect. The annihilationists do not believe in asceticism because they hold a view of annihilation. The Lokayatas engage in asceticism such as purification to achieve special benefits in this life. The Tirthikas engage in asceticism such as tormenting the body and relying on the five fires to purify the self, which they believe to be eternal, and they practice wrong livelihood. The asceticism of the Shravakas is as stated in the Vinaya: "Do no evil, cultivate all good, purify your mind; this is the teaching of the Buddhas." They believe that all dharmas, both virtuous and non-virtuous, exist separately in conventional truth and ultimate truth, and they practice asceticism and discipline by cultivating virtuous dharmas and abandoning non-virtuous dharmas. The asceticism of the Bodhisattvas is as stated in the Bodhisattva vows: "Do not act for the sake of conditions, do not perform miracles or threats, be compassionate for the benefit of others, a virtuous mind has no faults." If one is sustained by great compassion, no matter whether one practices virtuous or non-virtuous dharmas, one will not violate the vows. The vows of the Bodhisattva, in short, are practiced based on great compassion. The unsurpassed asceticism is as stated in the Great Samaya Sutra: "If one is certain of the Buddha Vehicle, even if one enjoys the five sensual pleasures, it is like a lotus growing out of the mud; in that, one is perfectly endowed with discipline." Because all dharmas are inherently equal, compassion does not need to be relied upon, and hatred does not need to be abandoned. If one does not understand this, it is not that compassion does not arise, but rather, just as one views what is inherently conceptual and non-conceptual, asceticism and discipline are also practiced in the same way, both pure and impure. This secret garland of views is like a blind person opening their eyes and regaining sight. May the excellent one who possesses the power of wisdom and skillful means encounter this Dharma! The instruction called "Garland of Views" is complete. Auspicious! Instruction