English
When the view of appearing like the moon but not being truly established is realized, whatever actions of sealing hand gestures and reciting mantras may appear, they are beyond suffering. Therefore, realizing that all actions of binding and speaking are empty in their own nature and equal, this is the view of mantra mudra. The purpose and necessity of stating all views here is correct. Therefore, although the classifications of views and the essence of views are called the lord of the path, in reality, recognizing all wisdom teachings as equal is called a view. For example, just as a merchant captain must be skilled in obtaining precious jewels from the other side of the ocean and must also understand from this side of the water, all the different details such as the nine path views from the initial view of knowing the cause to the final non-attainment of the result must be understood correctly and without error in this context of views. Ninth, conduct is divided into two: brief explanation and detailed explanation. First, the brief explanation is that through the three of hearing, contemplation, and meditation, one realizes the view with wisdom, and while striving for and achieving enlightenment, the differences in conduct, which are the actions of body, speech, and mind for the benefit of oneself and others, are as follows. The detailed explanation is divided into two: actions for one's own benefit and actions for the benefit of others. There are four types of actions for one's own benefit: enumeration, the nature of the action, correct, from the basis of the view of knowing the cause, all actions should be practiced. And here, through the gate of hearing and thinking, one practices the ten Dharma practices, or the ten virtues, the ten trainings, and the ten objects of continuity meaning to be fully understood, and strives for this purpose. The difference of conduct, correct, this conduct of the view of knowing the cause, although it is also like the conduct of power control, like a universal monarch, there are differences in the size of the field to be tamed. Similarly, in the difference of doing altruistic activities, there are also differences in the size of the activities of the four undefiled vidyadharas. The example of acting with skillful means is like a powerful elephant, but there are also differences in skill and strength of the waist. This is like when an elephant enters the water, there is no mud in the water, and going straight ahead is an example of acting through the lower gate of the path of skillful means. A little on that
Chinese
在寂静处修持是方法上的窍诀之例。虽然本体是加持的修持之例，如同虚空一般，但是如同地域的范围有大小，虚空也有大小一样。基础是了解见地的修持，即使相同，为了他人的利益有大小，用大小的方法来对治烦恼，有成功与不成功，以及证悟的见修行持的力量大小，在修持上是有差别的。༈。修持的见地和正直。一切法本来在法界中就是一味一体的，所以不要把法界执着为我和我所。本体自性清净且无二元对立，不要把白三等认为是清净的，以及五种圣物等认为是污秽不净的想法，不要执着二元对立。这是教导的方式。一切诸法本来就是如来藏，因此，暂时的清净客尘怎么能沾染呢？用殊胜的智慧去习惯和证悟它。所有证悟的法，全部都包含在法界中，要这样去了解，这是教导。这是修持的誓言。正直。因为如此证悟的功德，所以要知道原因是，通达见地的方法是清净的，不会超越粗略，所以作为戒律的本体。为了自己和他人的利益而修持，对于以修持为主的瑜伽士们，首先所受的戒律，根本和支分都要学习和修持。这些为了自己利益的修持，是从证悟见地之后，在一切法平等性的境界中修持的方法。为了自己的利益，有提升见地的方法，以及有些没有证悟见地的人，为了让他们证悟见地的方法的修持。要知道这些目标不要混淆。༈。为了他人利益的修持，有三种。宣说。大智慧的修持和，正直。通达法性平等性的意义，证悟大智慧的见地，对任何事物都没有执着，所以称为布施。那个时候，用分别念烧掉不清净的相。像那样的布施火供，所烧的供品是烧掉三有的相，而火是证悟的见地。是的，证悟的自明智慧是烧掉烦恼的火
English
Practicing in a secluded place is an example of a skillful method. Although the essence is an example of practice with blessings, it is like the sky. However, just as the extent of a region varies in size, so too does the sky appear in different sizes. The basis is understanding the view in practice, even if it is the same. The benefit to others varies in size, and by using methods of varying sizes to deal with afflictions, there is success and failure. Moreover, the strength of confidence in view, meditation, and practice differs, leading to variations in practice. ༈. The view and straightforwardness of practice: All dharmas are inherently of one taste in the dharmadhatu, so do not perceive the dharmadhatu as "I" or "mine." The essence is naturally pure and non-dual, so do not cling to the duality of perceiving the white three, etc., as pure, and the five sacred substances, etc., as impure and defiled. This is the manner of instruction. All dharmas are inherently the essence of the Sugata, so how can they be stained by temporary, pure adventitious stains? Habituate and realize it with supreme wisdom. All realized dharmas are completely inclusive, so understand them to be in the dharmadhatu. This is the instruction. This is the commitment of practice. Straightforward. Because of the qualities of such realization, one must know the cause. The method of realizing the view is pure and does not deviate from the coarse, so it is taken as the essence of discipline. For the sake of one's own benefit and the benefit of others, the yogis who prioritize practice must first learn and practice all the vows they take, both root and branch. These practices for one's own benefit are methods of practicing in the state of equality of all dharmas after realizing the view. For one's own benefit, there are methods to enhance the view, and for some who have not realized the view, there are practices that are methods to help them realize the view. It should be known that these aims are not mixed up. ༈. There are three types of practice for the benefit of others. Enumeration. The practice of great wisdom and, straightforwardness. By understanding the meaning of the equality of dharmata and realizing the view of great wisdom, there is no attachment to anything, so it is called generosity. At that time, impure signs are burned by conceptual thought. Such a generosity fire offering, the offering to be burned is the burning of the signs of the three realms, and the fire is the realization of the view. Yes, the self-aware wisdom of realization is the fire that burns afflictions.
Chinese
火焰燃烧。从让(藏文：རྃ)中智慧之火燃烧，将一切众生从法性之中，救度到法界之中。为了自身之利益而圆满利他之行，正直。从最初的相遇之道开始，从生起菩提心到最终未获得果位之间，将道视为有意义而精进修行，这就是行，通过行来断除怀疑的戏论之相，并且也知道果位在自身中成就，从而行道并投入利他，为了自己和他众获得佛果，发誓要行持这些行。因此，通过理由，自身之利益也自然而然地完全圆满。特殊之行，应各自从场合中了解。正直。如此圆满利他，乃是大乘之法，因此，不生起利他之心，就与小乘之声闻缘觉不同。从一切道之场合中，也应知为了自身之利益而圆满利他。第十，利益有四。计算。证悟之功德，最终不会堕入轮回，功德超越了限度。正直。瑜伽士以这种方式见到法性之义，证悟见解，成为共同成就之顶峰，乃是殊胜之成就。其原因或精髓是见，证悟了那个见解，例如，摩羯鱼之手印就是摩羯鱼之喉咙，如果珍宝落入其中，之后就不会放开，就像这样，其意义是：首先，如果现量证悟了见解之义，最终就不会堕入轮回，并且获得菩提。此外，如果证悟了见解，那么四种行为方式全部，以及在一切境中，都能不散乱地保持在见解之中，从而将一切都断定为法身之自性，因此功德是无法估量的。这里说证悟了见解之后就不会倒退，并且从手印戏论的场合中，到达了大资粮道。因此，四道中有退转和有漏。如果有人说这二者相矛盾，那是不矛盾的，这些都是有密意的，证悟了见解之后，没有违犯誓言的破损和过失，并且将道修持到尽头，这是指证悟了如是见解的极聪慧者。手印戏论到达了尽头，即使证悟了见解，在后得智中，烦恼意的
English
The flames are blazing. From Raṃ (Tibetan: རྃ) the fire of wisdom blazes, liberating all beings from the nature of reality into the realm of Dharma. To perfect the benefit of others for one's own sake, honestly. From the very first encounter on the path, from the arising of Bodhicitta until the ultimate attainment of the fruit, to strive for the path as meaningful is practice, and through practice to cut off the signs of doubt's elaboration, and also to know that the fruit is accomplished within oneself, thereby traversing the path and engaging in benefiting others, vowing to engage in these practices for the sake of oneself and others attaining Buddhahood. Therefore, through reason, one's own benefit is also naturally and completely fulfilled. The specific practices should be understood individually from the context. Honestly. Thus, the perfection of benefiting others is the way of the Great Vehicle, therefore, not generating the mind of benefiting others is not the same as the Hearers and Solitary Realizers of the Lesser Vehicle. From the context of all paths, it should also be known that benefiting others is perfected for one's own benefit. Tenth, the benefits are four. Counting. The merit of realization, ultimately will not fall into samsara, and the merit is beyond measure. Honestly. The yogi who sees the meaning of reality in this way, realizes the view, and becomes the pinnacle of common accomplishments, is the supreme accomplishment. Its cause or essence is the view, having realized that view, for example, the mudra of the Makara fish is the throat of the Makara fish, if a jewel falls into it, it will not be released afterwards, just like that, its meaning is: first, if the meaning of the view is directly realized, ultimately one will not fall into samsara, and Buddhahood will be attained. Furthermore, if the view is realized, then all four modes of conduct, and in all situations, one can remain unscattered in the view, thereby determining everything as the nature of the Dharmakaya, therefore the merit is immeasurable. Here it is said that after realizing the view, one will not regress, and from the context of the elaboration of the mudras, one has reached the great accumulation path. Therefore, there is regression and leakage in the four paths. If someone says that these two are contradictory, they are not contradictory, these all have hidden meanings, after realizing the view, there is no violation of vows or faults of transgression, and the path is cultivated to the end, this refers to the extremely intelligent one who has realized the view as it is. The elaboration of the mudras has reached its end, even if the view is realized, in the subsequent wisdom, the afflicted mind of
Chinese
由于执着没有断绝，如果誓言产生破损，就必须要有泄和补。烦恼意根从根本上断绝，并且如实证悟密咒的见解，这是两种生命，因此不会有泄和补。总的来说，这些了知法的道路，从资粮道最初直到佛地之间，在道上不松懈，不堕入恶趣，获得天人的转生，从而道路越来越高的种类也必须要有。上根者从资粮道大法流开始，不再退转；中根者从顶位忍位二者开始不再退转；下根者从初地证悟法性真谛之义开始不再退转。还有一种情况，直到七有之间，由于没有现证烦恼意平等性的智慧，因此也可能会退转到声闻缘觉道。总之，无论如何行持，都不会有异熟果，并且圆满了二资粮。正直。证悟见解之后，即使是完全烦恼的行为，无论如何行持，就像鱼在水中嬉戏一样，不会被束缚，而是解脱。通过共同道因的显密二乘，或者因明和密咒内外二续来行持，也是同样的解脱，因此，不会被善恶二业所染污。因为没有，所以称行为为“ma”，意思是圆满了福德和智慧二资粮。远离三种边，圆满三种意义。正直。任何瑜伽士的意义，如果像那样证悟见解，证悟见解就会从八种增益，十种损减和无记的这三种边解脱，从而使进入道的必要意义和果实显现并获得。因为这个理由，所以证悟见解之后，自利、他利、法利都将圆满。以大智慧不会堕入轮回，并且具有安乐。正直。像那样证悟见解的人，他的智慧像大地一样宽广，像大海一样深邃，像天空一样开阔，智慧像利剑一样锋利，像闪电一样迅速，由于现量证悟了法性深奥的意义，所以不会退转轮回，安住于大安乐的意境中，他对我和我所没有执着，以广大的智慧而具有安乐的意义。