English
The fifth is the view of realizing the expanse of the Mahamudra in between. In the path of uninterruptedness of the joining path, the two great accumulations of merit and wisdom are seen to be perfected by practicing the five objects of enjoyment as appearing but without inherent existence, which is the view of accomplishing the accumulation of the joining path, the sixth. The seventh is the view of seeing the ripening life empowerment of the seeing path, where awareness is transformed into self-mastery and the uncontaminated is seen manifestly. The eighth is the view of Mahamudra, where the mind does not waver in the meaning of the equality of suchness. In the state of equipoise, all-knowing wisdom knows and possesses all objects without any object. The ninth is the view of the ultimate path of spontaneous accomplishment. Among these nine views of the path, it is not enough to explain only the view of how it is the basis. The manner of settling into gradual equipoise, the manner of purifying the stains of subsequent wisdom, the boundary between pure and impure of the eight consciousness aggregates, the five paths of characteristics, and the five paths of secret mantra are harmonious in sound, but the manner of estimating the meaning. The secret knowledge of these is necessary. Nowadays, most of the degenerate listening and explanations do not need such secret meanings. Even just emphasizing the general meaning of the words, many are seen not to understand. This is the explanation of the cause and the instructions. Truthful. First, from what cause did these views arise? From the wisdom of individually realizing hearing and thinking, the view of the basic consciousness arose. On that basis, the wisdom arising from meditation arises, and the first of the wisdom arising from meditation is the four supreme samadhi yogas, and from the cause of gradually meditating on the joining path, the seeing path arises. From that, the path of meditation. From that, the view of the ultimate path arises. Therefore, if one thinks, since the view arises from the cause of the three wisdoms. Those who wish to realize the view and attain the all-knowing Buddhahood. Call upon the three wisdoms of hearing, thinking, and meditation as its cause. This is what diligence destroys. Explaining the view of the meaning of the cause is divided into two: brief explanation and extensive explanation. First, the brief explanation is: From the perspective of the objects to be fully known, the nine meanings of the continuum, the nine views are explained from the aspect of being held by the grasp of the view, like this. ༈ The extensive explanation is divided into nine. Counting. The view of the unbreakable samaya. Truthful. From the tantric scriptures, the root samaya and the branch samaya that are explained are not separate, especially in the path.
Chinese
不离本自法性见地的状态是誓言。为什么呢？因为不离身语意三门修持的誓言和守护的誓言之业就是律仪。其中有五种应受持的支分和五种不应舍弃的，共十种。根本是身语意三门的律仪，或者说，如果对这十三种进行三十种的解说，则有五种根本誓言和二十五种支分，共三十种的解说。虽然有无量无边的共同总的誓言，但一切都包含在本自法性大圆满的证悟状态中，见解在本自法性的状态中明晰。如果行为不偏离此，无论如何行持，都不会偏离誓言律仪，因此是殊胜的誓言。༈ 没有取舍的行持见地，正直。所有行者的身语意三门的行为，无论自利利他两种的差别有多少，都必定证悟一切法性在大圆满无二的状态中，因此，对于行持者和行持所为同一方向的任何事物，心都不执着，对自他的所有利益都无碍地行持，并且在那个时候，行持的主体和行持的客体二者都不存在，而是将一切都视为自明觉性的显现，这就是行持的见地。༈ 嬉戏事业的见地，正直。以无有作为的方式，对所有的事情都无碍地行持，也就是，行者的息增怀诛四种事业，以及圆满具备一切的任运成就的事业，这五种事业也都是在明晰证悟心性离戏大圆满无二之状态的基础上，做一切事业，这就是事业的见地。安住于处所供养的见地，正直。供养的物品，如上等丝绸，以及各种珍宝装饰品，丝绸等，以及内外秘密受用五妙欲的物品，所有这些都不是外在的显现本身，而是因为证悟到自明觉性显现为大菩提心的巨大幻化，因此，没有供养而安住于处所，令三世诸佛都欢喜，这就是供养的见地。陈设闲暇的见地，正直。寂静本尊安住的所依是宫殿，所依
English
Not deviating from the state of the view of one's own nature is the vow. Why is that? Because not deviating from the vows of accomplishing the three doors and the actions of guarding is the discipline. In that, there are five branches to be accepted and five not to be abandoned, thus ten aspects. The root is the discipline of body, speech, and mind, three, or if these thirteen are explained as thirty, there are five root vows and twenty-five branches, thus there is also an explanation of thirty. Although there are limitless common general vows, all are included in the state of realizing the great perfection of the nature of reality, and the intention is clear in the state of the nature of reality. If the conduct does not deviate from that, no matter how one acts, one will not deviate from the vow discipline, therefore it is the supreme vow. ༈ The view of conduct without acceptance or rejection, upright. The actions of the three doors of all practitioners, no matter how many differences there are between self-benefit and the benefit of others, it is certain that all phenomena are realized in the state of indivisibility of the great perfection, therefore, the mind does not dwell on anything in the same direction as the actor and the act, and one acts without obstruction for the benefit of oneself and others, and at that very time, there is no actor or object of action, but all are seen as the self-appearance of awareness, this is the view of conduct. ༈ The view of playful activity, upright. Acting without obstruction in all activities in a way that is free from action, that is, the four activities of pacifying, increasing, subjugating, and wrathful of the practitioner, and the five activities of spontaneously accomplishing, which are complete in one, are also based on the clear realization of the state of mind itself, free from elaboration, the great perfection, without duality. Doing all actions is the view of activity. The view of offering, abiding in place, upright. The objects of offering, such as excellent silk, and various precious ornaments, silk, etc., and all the objects of the five desirable qualities of inner and secret enjoyment, are not the appearance of external objects themselves, but because one realizes that self-awareness appears as the great manifestation of the great Bodhicitta, therefore, abiding in place without offering pleases all the Buddhas of the three times, this is the view of offering. The view of arranging leisure, upright. The support where the peaceful deity resides is the palace, the support
Chinese
四十二尊寂静本尊，以及五十八尊忿怒本尊等，并非是其他使者的显现，而是自明菩提心的伟大幻化以那种方式显现。因此，这里的自性寂静，以及影像之外的影像，禅定之外的禅定，菩提心和殊胜的会供。像这样，所有七种寂静的形态，都证悟为在自明觉性中合一，这就是寂静的见解。次第灌顶的见解，即是说，显现世间轮回涅槃的一切诸法，无余全部，自性或本然就是心性无二的大本体。外内秘密的灌顶，外在利益的十种灌顶，内在能力的五种灌顶，这内外二者，甚深的三种灌顶和五种，不需勤作，在自心中任运成就而圆满。像这样，十八种灌顶也证悟为自明菩提心的幻化而自显现，这就是灌顶的见解。寻求意义的修持见解，即是说，果自性存在是多么稀有奇妙啊！唉玛霍！不由因缘所造作，而是自性任运成就的大成就。大成就本身是什么呢？大成就即是自生智慧，成为一切心之实相的至上者，因此称为大。以寻求意义的修持，殊胜和共同二者的所有类别，都是自明菩提心的大。像这样，如实证悟其如是，这就是修持的见解。༈。修习禅定的见解，即是说，安住于禅定见解的状态，特别是所有有相和无相的禅定，都是自明觉性的显现，因此，如同水中的水泡，无相如同虚空般的自性，证悟为无需在自明觉性的智慧之外另行勤作和修习，这就是禅定的见解。༈。无有系缚解脱而宣说真言和手印的见解。即是说，显现为三种真言和四种手印的，都是心性自明觉性的显现。真言如岩石般，声空无别，手印如水
English
The forty-two peaceful deities and the fifty-eight wrathful deities, etc., are not other messengers appearing, but the great manifestation of self-aware bodhicitta appearing in that way. Therefore, here is the nature of peace, and the image beyond the image, the samadhi beyond samadhi, bodhicitta and the supreme gathering. Thus, all seven aspects of peace are realized as one in the state of self-awareness, which is the view of peace. The view of the sequential empowerment is that all phenomena of samsara and nirvana, without exception, are inherently the great essence of mind itself, which is non-dual. The outer, inner, and secret empowerments, the ten outer beneficial empowerments, the five inner empowerments of ability, these outer and inner two, the three profound empowerments and the five, without effort, are spontaneously accomplished and perfected in one's own mind. Thus, the eighteen empowerments are also realized as self-manifestations of the self-aware bodhicitta's magical display, which is the view of empowerment. The view of practice that seeks meaning, that is, how rare and wonderful it is that the fruit exists in itself! Emaho! Not created by causes and conditions, but the great accomplishment spontaneously accomplished by nature. What is the great accomplishment itself? The great accomplishment is self-born wisdom, which is the supreme of all aspects of the mind's reality, therefore it is called great. Through the practice of seeking meaning, all categories of the supreme and common fruits are the great self-aware bodhicitta. Realizing it as it is, is the view of practice. ༈. The view of meditation is that abiding in the state of the view of meditation, especially all samadhis with and without signs, are manifestations of self-awareness. Therefore, like bubbles in water, the nature of the formless like the sky, realizing that there is no need to practice and meditate outside of the wisdom of self-awareness, is the view of meditation. ༈. The view of mantra and mudra is taught without bondage or liberation. That is, what appears as the three mantras and four mudras are all manifestations of the self-aware mind itself. Mantras are like echoes, sound and emptiness inseparable, and mudras are like water.
Chinese
当认识到如同月亮般显现却并非真实存在的见解之时，无论结手印和念诵咒语的行为如何显现，都是超越痛苦的。因此，认识到所有束缚和言说的行为，其自性皆空且平等，这就是咒语手印的见解。在此处阐述所有见解的目的和必要性是正确的。因此，虽然见解的分类和见解的本质被称为道路之主，但实际上，将所有智慧的法平等地认识到，这被称为见解。例如，就像商人船长必须精通从海洋的另一边获取珍宝的方法，也必须从这边的水域了解一样，从最初认识原因的见解到最终未获得结果之间的九种道路见解等所有不同的细节，都必须在此见解的场合中正确无误地了解。第九，行为分为两种：简要说明和详细解释。首先，简要说明是通过闻思修三者，以智慧证悟见解，并在追求和实现菩提时，为了自己和他人的利益而运用身语意三门，这些行为的差别是怎样的呢？详细解释分为两种：为自己利益的行为和为他人利益的行为。为自己利益的行为有四种：计数，行为的本质，正确，从认识原因的见解的基础出发，一切行为都应实践。并且，在此处通过闻思之门，实践十种法行，或十善，十种学处，以及完全了解的十种相续意义的事物，并为此目的而努力。行为的差别，正确，认识原因的见解的这种行为，虽然也像权力控制的行为，如同转轮圣王一样，但所调伏的领域却有大小之分。同样，在做利他行为的差别上，四种无漏持明的行为也有大小的差别。以方便行事的例子，虽然像强大的大象一样，但也有技能大小和腰部强弱的差别。这就像大象进入水中时，水中没有泥泞，直接前进是方便道下门的行事例子。对此稍作