English
I become accustomed through the discriminating analysis of wisdom that distinguishes individually. That is, through the samadhi of the four yogas of the path of accumulation, and through the cause of gradually meditating on the path of joining, the view of the path of seeing, the path of meditation, and the path of exhaustion arise. Therefore, since the view arises from the cause of the three wisdoms of hearing, thinking, and meditation, it is taught to call them the three wisdoms. Second, there are two categories of views based on the meaning of the tantras. First, a brief indication. From the perspective of the objects to be fully understood, the nine meanings of the tantras, being grasped by the retention of the view, the nine categories of views are indicated, like this. Second, the extensive explanation, which is divided into nine. First, the view of not transgressing the samaya. The root samayas and branch samayas mentioned in the tantric texts are not separate or incorrect. In particular, the practitioner does not transgress from the state of realizing the view of their own nature, and that itself is the samaya. By accomplishing and protecting through the three doors, not transgressing, that is the discipline. The five to be adopted and the five to be abandoned, totaling ten, and the root disciplines of body, speech, and mind, totaling thirteen. The common general samayas, the endless things to be protected from yoga onwards. Because in the nature of the great bindu, in the state of realizing the view of equality, everything is gathered and clear, no matter how the three doors are practiced, one does not transgress the samaya discipline. Second, the conduct of non-acceptance and non-rejection. The conduct of the three doors of oneself and others, however many differences there are between oneself and others, are all, in the state of the nature of the great bindu, definitely realized as inseparable. For the objects to be practiced and the practitioner, without clinging to any one side, one practices without obstruction for the benefit of oneself and others. And at that time, the master who practices and the object to be practiced are both non-dual, and everything is seen as self-appearing wisdom, that is the view of conduct. Third, the activity of playful activity. In the manner of the object of activity and the practitioner being non-dual, one practices without obstruction in all activities. The four activities of pacifying, increasing, magnetizing, and wrathful, and the five activities of one, all complete in one, and spontaneously accomplished, are also clearly realized as non-dual in the state of the mind's nature, the great bindu free from elaboration, that is the view of activity. Fourth, the offering that increases in the place.
Chinese
所有上下的装饰珍宝和丝绸，内外秘密的受用，没有一样在别处。因为自证菩提心大幻化，在见解证悟的境界中汇聚。没有向他处供养，以三轮清净令三世诸佛皆欢喜，是为供养之见。第五，陈设坛城。所依的宫殿和所依的寂静坛城，以及炽燃的忿怒尊众的使者，内部汇聚和外部散发众多，这些也并非在别处，而是自证菩提心的大幻化。如此这般立宗，自性，影像，增上影像，三摩地，增上三摩地，菩提心，以及会众坛城和七种相，所有这些也都在觉性自显的见解证悟境界中汇聚和显现，是为坛城之见。第六，次第灌顶。所有显有轮回涅槃的诸法，一切万法的自性或本然就是心性觉性大本体。因此，内外秘密的灌顶，利益的十种灌顶，能力的五种灌顶，甚深的三种灌顶，无需从他处寻觅，觉性心性自然成就和圆满。如是利益、能力、甚深十八种灌顶，也都是在自证心的幻化中自显而证悟的灌顶之见。第七，精勤实修。对于实成就果位本自具足感到稀奇和自满，诶玛吙，无需二因缘修成，而是自性任运大成就。何为大成就？即是自生的大智慧。因此，行者所要精勤修持的实修之品，所有殊胜共同的实成就，一切也都在自证菩提心大见解证悟的境界中汇聚和显现，是为实修之见。第八，修持禅定。安住于禅定之境，见解的差别，有相无相的禅定，一切不在他处，因为自证本身显现为本尊。有相如水泡，无相如虚空般证悟其自性。在自证智慧中汇聚和显现，无需向他处寻求和修习。
English
All the ornaments of jewels and silks, above and below, and the inner and outer secret enjoyments, none of them are elsewhere. Because self-awareness, the great Bodhicitta, the great miracle, is gathered in the state of understanding the view. Without offering to others, pleasing all the Buddhas of the three times with the complete purity of the three circles, this is the view of offering. Fifth, the arrangement of the mandala. The supporting palace and the supported peaceful mandala, and the messengers of the burning wrathful deities, gathering inside and radiating outside in great numbers, these too are not elsewhere, but are the great miracle of self-awareness, Bodhicitta. Therefore, according to that reasoning, the nature, the image, the superior image, Samadhi, the superior Samadhi, Bodhicitta, and all seven aspects of the assembly mandala also gather and manifest in the state of understanding the view of self-appearing awareness, which is the view of the mandala. Sixth, the order of empowerment. All phenomena of existence, samsara, and nirvana, all of them are by nature or spontaneously the great essence of mind, awareness. Therefore, the outer, inner, and secret empowerments, the ten beneficial empowerments, the five powerful empowerments, and the three profound empowerments, without seeking them elsewhere, are spontaneously accomplished and perfected in awareness, the nature of mind. Thus, the eighteen beneficial, powerful, and profound empowerments are also realized as self-appearing in the miracle of the self-aware mind, which is the view of empowerment. Seventh, striving for the meaning of practice. Being amazed and satisfied that the actual attainments and fruits are inherent within oneself, Emaho, without being accomplished by the two causes and conditions, it is the great spontaneous accomplishment of nature. What is the great accomplishment? It is the great self-born wisdom. Therefore, all the categories of practice that the practitioner should strive for, all the supreme and common actual attainments, all of them also gather and manifest in the state of understanding the view of self-aware Bodhicitta, which is the view of practice. Eighth, experiencing Samadhi. Remaining in the state of Samadhi, the distinctions of view, all Samadhis with and without characteristics, are not elsewhere, because self-awareness itself appears as the deity. Realizing that those with characteristics are like bubbles in water, and those without characteristics are like the nature of the sky. Gathering and manifesting in self-aware wisdom, without seeking and meditating elsewhere.
Chinese
那诺。那是等持的见。第九，无系缚解脱的明咒和手印的见。因无错乱为根本，生起为缘，念诵为次第，说三种明咒，以及身、法、誓言、事业的四种手印，也是因为自己的心性是自显现。明咒声响空如山谷回音，手印显现空如水中月，知道显现而自性未成立之时，手印系缚解脱和明咒念诵的事业无论如何也是寂灭。因此，手印所观能观和明咒所念能念无二，在证悟平等性之义的境界中，融入而明晰，是明咒和手印的见。第三，教诫一切见皆须于此知晓。如是，道之见和续之见，虽以道和续的意义为主，于名言中说见，然于究竟义中，以智慧之胜，令一切法于自性平等性中证悟，是名为见。譬如商主于海中善于取宝之方便，如是，从最初原始因识之见，至最后未得任运成就之果之间的功过，一切差别，于见之时，须如实知晓，故于此教诫。第六，行有二。初，略示。以闻思之智慧，于证悟见之方便中精进，了悟之后，为自利和他利，以三门行持，是为行之差别。二，广说有二。自利和他利之行。初有四。初，依闻思而行持于续义十事。于因识之见之基础上，一切行皆为自他之利而行，此中亦以闻思二门，行持于应学之处十者，或应遍知之事物十者，并为义而精进。二，以见证大小之差别，于行持上有差别之方式。此因识之见之行，亦有差别之方式，譬如转轮圣王，虽仅名字相同，然于调伏和土地上，有大小之别
English
Namo. That is the view of Samadhi. Ninth, the view of mantra and mudra without bondage and liberation. The cause is without error as the root, generation as the condition, recitation as the order, and the three mantras are spoken, as well as the four mudras of body, dharma, samaya, and action, because one's own mind is self-appearance. Mantra sound is empty like an echo in a valley, and mudra appearance is empty like the moon in water. When one knows that appearance is not established in nature, then the activity of mudra binding and liberation and mantra recitation, in any case, is nirvana. Therefore, the mudra to be meditated on and the meditator, and the mantra to be recited and the reciter are non-dual, and in the state of realizing the meaning of equality, merging and clarifying is the view of mantra and mudra. Third, it is taught that all views must be known here. Thus, the view of the path and the view of the tantra, although the view is expressed in name and word with the meaning of the path and the tantra as the main thing, in the ultimate meaning, the supreme of wisdom makes all dharmas realize in the nature of equality, which is called view. For example, just as a merchant is skilled in the means of taking jewels in the ocean, so from the initial view of the original cause consciousness to the faults and merits between the final result of spontaneous accomplishment, all the differences must be known without perversion at the time of the view, so it is taught here. Sixth, there are two types of conduct. First, a brief statement. With the wisdom of hearing and thinking, diligently seek the means to realize the view, and after understanding and realizing it, practice with the three doors for the sake of self and others, which are the differences of conduct. Second, there are two types of detailed explanations. The conduct of self-interest and the conduct of benefiting others. First, there are four. First, relying on hearing and thinking to practice the ten meanings of the tantra. On the basis of the view of knowing the cause, all practices are practiced for the benefit of oneself and others, and here, through the two doors of hearing and thinking, one practices the ten places to be learned, or the ten things to be fully known, and strives for the meaning. Second, the way in which there are differences in conduct depending on the difference in the size of the realization of the view. There are also different ways of practicing this view of knowing the cause. For example, although the name of the Chakravartin king is the same, there are differences in taming and the size of the land.
Chinese
如同先前一样，关于行为的方便法门，能否直接断除烦恼的比喻：虽然像强大的大象一样，但也有技巧大小和腰部强弱的区别。关于为自利而修持三摩地，存在力量大小的比喻：就像根据土地大小划分的青稞田地一样，虽然在知晓基础的见解修持上是一致的，但在利他方面有大小之分，能否断除烦恼，以及自利三摩地的力量大小，这些力量会使行为产生差异。第三，展示见解证悟之自性的行为方法：一切法在本初平等性的法界中，味道是一致的。对此，不要执着于人我的我执和法我的自性，要这样修持。所有誓言物等法，本来就是自性清净的，不要执着于白三洁净和五种本初誓言等污秽不净的二元对立之念，这是教诲。为什么呢？因为一切众生都具有如来藏的同一体性，无论如何修持，都不会因为习气的缘故而被恶劣的尘垢所沾染。那么谁来修持呢？那些具有卓越智慧的人们，以这种方式证悟，并将所有修持的对象都融入心中，了知心与平等性法界无二无别，这就是教诲。第四，展示行为的誓言和学习次第：因为这种教诲的方式，所以要了解作为根本的见解，证悟所有见解的方法，不超越见解，作为誓言和戒律的自性。为了自利和他利，主要依靠见解。在最初学习和进入道的时候，也要学习和修持所有的戒律和誓言。第二，关于利他的行为有三点：第一，从证悟中自我解脱，然后以慈悲使他人解脱。以证悟一切法平等性的广大智慧见解，或者以不执着的布施来焚烧分别念的火供，所焚烧的是三有之分别念，如同焚烧的物品一样，而焚烧的火焰就是见解的证悟。焚烧的方式是，以意的分别念自生本智自明而燃烧成火焰。让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）是火的种子字，以证悟智慧之火焚烧我执