English
Just as before, regarding the means of conduct, an analogy for whether or not one can directly cut off afflictions: Although similar to a powerful elephant, there are differences in skill, size, and the strength of the waist. An analogy for the strength of the practice of Samadhi for one's own benefit: Just as fields of barley are divided according to the size of the land, although there is uniformity in the practice of the view of knowing the basis, there are differences in the extent of benefiting others, whether or not one can cut off afflictions, and the power of the strength of Samadhi for one's own benefit, which will cause differences in conduct. Third, demonstrating the method of conduct of the nature of view and realization: Since all dharmas are of one taste in the realm of primordial equality, one should not cling to the ego of the individual self and the self-nature of dharmas, and practice in this way. All samaya substances and other dharmas are inherently pure in nature, so do not cling to the duality of pure white substances and impure defilements such as the five primordial samayas, this is the instruction. Why? Because all sentient beings have the same essence of the Sugata-garbha, no matter how one practices, one will not be stained by the dust of bad imprints due to karmic conditions. Who practices in this way? Those with excellent wisdom realize in this way, and merge all objects of practice into the mind, knowing that the mind is inseparable from the realm of equality, this is the instruction. Fourth, demonstrating the samayas and stages of learning for conduct: Because of this method of instruction, one must understand the views that are the basis for knowing, the means of realizing all views, not going beyond the view, making it the nature of samayas and vows. For the sake of one's own benefit and the benefit of others, one relies mainly on the view. When first learning and entering the path, one should also learn and practice all the vows and samayas. Second, regarding the conduct of benefiting others, there are three points: First, liberating oneself from realization, and then liberating others through compassion. With the view of great wisdom that knows the equality of all dharmas, or with the fire puja of burning conceptual thoughts with non-grasping generosity, what is burned is the conceptual thought of the three realms of existence, like an object to be burned, and the fire of burning is the realization of the view. The way of burning is that the conceptual thoughts of the mind burn as fire with self-arisen primordial wisdom, self-luminous. Raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让) is the seed syllable of fire, burning self-grasping with the fire of realization-wisdom.
Chinese
然后，以慈悲心将六道众生的所有分别念都焚烧在不执著法性的状态中，这叫做度脱。第二，自利圆满他利：从最初以知因果的见解开始，直到最终未获得果位之间，断除因寻求道义的闻思所产生的增益和束缚，通过行持能成就果位的道。在进入道的时候，也为了自利、他利和佛法之利这三种利益而发誓修持菩提心。因此，实际上自己行持道的行为，也自然而然地圆满了其他所化众生的利益。第三，这不适合小乘，所以是特殊的行为方式。因此，这与小乘的声闻缘觉只为自己利益的行为不同。要知道，在大乘的所有道次第中，自利能圆满他利。第七，利益有四种。第一，证悟见解的功德是不会堕入轮回，功德超越限量。任何修行人通过闻思，依靠上述的功德，现量见到并证悟自性，这就是两种成就中殊胜成就的精华所在。例如，就像物体进入鳄鱼的喉咙就无法吐出来一样，首先证悟法性见解的意义，最终在未获得果位之前不会堕入轮回，并且在所有感官的对境中都会显现智慧，因此功德的量是无法用思维来衡量的。第二，无论如何行持都没有异熟果，并且圆满二资粮：如果被见解所摄持，那么行持所有烦恼轮回的法也能通过证悟而解脱。因此，共同的道，无论是大乘还是小乘，或者外密和内密，或者名相和实相，行持也能解脱。因此，善恶之因的果报，无论是天界的安乐还是恶道的痛苦，这二者都不存在。因此，无论之后行持什么，都会圆满广大的福德资粮。第三，远离三种边，并且圆满三种意义。任何瑜伽士如果像上述那样证悟了见解平等性无别，那么就不会有执著于有，诽谤于无，以及平等性无记的边
English
Then, with compassion, burning all the conceptualizations of the six realms of beings in a state of non-attachment to the nature of reality is called liberation. Second, self-benefit fulfilling the benefit of others: From the beginning with the view of knowing cause and effect, until the end without obtaining the result, cutting off the augmentations and bonds produced by the study and contemplation of seeking the meaning of the path, and proceeding on the path that accomplishes the result. At the time of entering the path, also vowing to cultivate Bodhicitta for the sake of self-benefit, the benefit of others, and the benefit of the Dharma, these three benefits. Therefore, in reality, one's own practice of walking the path also naturally fulfills the benefit of other disciples. Third, this is not suitable for the Small Vehicle, so it is a special way of practice. Therefore, this is not the same as the behavior of the Hearers and Solitary Realizers of the Small Vehicle who only work for their own benefit. It should be known that in all the stages of the Great Vehicle, self-benefit can fulfill the benefit of others. Seventh, the benefits are fourfold. First, the merit of realizing the view is that one will not fall into samsara, and the merit is beyond measure. Any practitioner who, through study and contemplation, relies on the above-mentioned merits to directly see and realize self-awareness, that is the essence of the supreme accomplishment among the two accomplishments. For example, just as an object that enters the throat of a crocodile cannot be spit out, if one first realizes the meaning of the view of the nature of reality, one will not fall into samsara until the end without obtaining the result, and wisdom will appear in all objects of the senses, so the measure of merit cannot be measured by thought. Second, no matter how one practices, there is no ripening result, and the two accumulations are perfected: If one is grasped by the view, then practicing all the laws of afflictive emotions and samsara can also be liberated through realization. Therefore, the common path, whether it is the Great Vehicle or the Small Vehicle, or outer tantra and inner tantra, or nominal and real, practice can also be liberated. Therefore, the result of the cause of good and evil, whether it is the happiness of the heavenly realm or the suffering of the evil realms, these two do not exist. Therefore, no matter what one practices afterwards, one will perfect the vast accumulation of merit. Third, being free from the three extremes and perfecting the three meanings. If any yogi realizes the equality of view as described above without distinction, then there will be no clinging to existence, slandering non-existence, and the extreme of the equality of the unstated.
Chinese
从啊字和三个（元音）中完全解脱，是进入道，并且能够显现和获得其意义和果实。因为这样的理由，获得自利，能够利他，以及符合佛法的法义，这三个意义得以圆满。第四，以大智慧不堕轮回且具有安乐，因为没有边际而广大，如海般深邃，如虚空般宽广，如闪电般智慧敏捷，如果证悟了深奥的法性之义，并且不离开那个见地，就不会堕落恶趣，没有痛苦而具有安乐。因为没有执着于我和我所，所以具有比智慧更广阔的意义，因而安乐。第八，暖相没有差别，如果瑜伽士具有精进，并且重视所证悟的见地，就像聚集在一起一样在梦中。获得佛法自在的征兆是：去往珍宝洲，以及降下火星果实的雨等。见到真谛的梦兆是：见到以前未曾见过的广大国土，以及执持大菩提塔并见到一切等，此外还会见到吉祥的征兆。从根本暖相证悟法性，即使没有特意去做外内秘密支分的暖相，也无疑会以证悟见地的力量而生起。第九，显示证悟见地的征兆没有差别，对于证悟的见地，会显现征兆的相状。以智慧的力量，在证悟见地的状态中，具有觉性进入中脉的意义。虽然瑜伽士看到自己寿命转移，以及所行境改变，但因为证悟了没有生死的意义，所以对此没有恐惧，并且因为了知显有世间为法身，所以对迷惑的境地没有厌倦，也不会希求往生果位成佛的处所色究竟天等，对于五种欲妙的享受，没有不净的顾虑而享受，并且与法性平等结合。身心有剧烈的痛苦，以及生起烦恼贪嗔等时，因为没有离开见地而获得大安忍，对于善妙的伟大事业和任何利他，不会觉得是困难的负担，而是毫不费力地成就。续部怛特罗的宗派和自己的行为
English
Being completely liberated from the 'a' and the three (vowels), it is entering the path, and it is able to manifest and obtain its meaning and fruits. Because of such reasons, obtaining self-benefit, being able to benefit others, and the Dharma meaning that accords with the Dharma, these three meanings are fulfilled. Fourth, not falling into samsara with great wisdom and possessing bliss is vast because it has no limit, as deep as the ocean, as expansive as the sky, and as swift in wisdom as lightning. If one realizes the meaning of the profound nature of reality and does not stray from that view, one will not fall into the lower realms, and one will have bliss because there is no suffering. Because there is no clinging to 'I' and 'mine,' it possesses a meaning that is wider than intelligence, and therefore it is blissful. Eighth, there is no distinction in heat. If the yogi has diligence and cherishes the realized view, like a gathering, in a dream. The signs of gaining mastery over the Dharma are: going to the Jewel Island, and the falling of rain of sparks and fruits, etc. The dream signs of seeing the truth are: seeing a vast realm never seen before, and holding the Great Bodhi Stupa and seeing everything, etc., and also seeing auspicious signs. From realizing the nature of reality from the root heat, even if one does not deliberately perform the heat of the outer, inner, and secret branches, there is no doubt that it will arise by the power of realizing the view. Ninth, there is no distinction in showing the signs of realizing the view. For the realized view, the characteristics of the signs will manifest. By the power of wisdom, in the state of realizing the view, it has the meaning of awareness entering the central channel. Although the yogi sees his own life transferring and his field of experience changing, because he realizes the meaning of no birth and death, he has no fear of it, and because he knows the phenomenal world as the Dharmakaya, he has no weariness of the realm of delusion, and he does not wish to be born in the place of fruition, the Akanishtha heaven, etc. For the enjoyment of the five desirable qualities, he enjoys without impure concerns, and unites equally with the nature of reality. When there is intense suffering in body and mind, and when afflictions such as attachment and aversion arise, because he does not stray from the view, he obtains great patience. For virtuous and great deeds and any benefit to others, he does not regard it as a difficult burden, but accomplishes it effortlessly. The tantric lineages of the tantras and one's own actions.
Chinese
行持不违背正法，因此比凡夫俗子的行持更为殊胜。身语意三门恒常不断地行持，因此能圆满福德和智慧二资粮。关于证悟见解的功德，仅作简略叙述，若要详细阐述，则无法穷尽。第十，关于见解的衡量有二：第一，通过闻思之门如理通达并达到究竟的衡量。譬如在清澈无垢的海洋中，日月星辰的影像显现一般。当自性明智显现时，此法性远离能诠的三种体性，并非仅依靠言语文字而忆念总义，而是从四种现量中的自证现量中，远离所缘境。在无境自明中，远离能见、所见、见的三种体性。不为其他宗派所动摇，确信无疑地掌握自性明智，这就是通过闻思而如理通达的见解达到究竟的衡量。第二，从字面上理解，虽然本体相同，但有逐渐明晰的例子，以及“然而”这个词，表示不相同的事物是相同的。虽然无法通过闻思证悟见解，但与所证悟的见解在表面上是一致的。也就是说，如同上上地和下下地的次第一样，见解也有差别。差别在哪里呢？在于明与不明的差别。例如，在眼根非常清澈的对境中看到事物，近处清晰，远处模糊，眼前非常清晰一样，通过修习的力量，见解逐渐增长。因此，对于因的见解和缘起、禅定的暂时果的每一个，虽然道时的上者与因、下者与果相关联，但见解的意义本身比之前的道路更为清晰，道路的次第逐渐明晰。因为见解有明与不明的差别，所以区分了道路的上下的阶段的见解，以及如实之见等名称各不相同。但见解本身的实相是相同的，因为是心的本性。第十一，未证悟的过患有三。未证悟