English
Because clinging has not been severed, if the samaya is broken, there must be leakage and restoration. When the root of afflictive emotions is severed from the root, and the view of the secret mantra is realized as it is, it is two lives, so there is no possibility of both leakage and restoration. In general, these methods of traversing the path of knowledge, from the initial accumulation path to the state of Buddhahood, without losing slackness on the path, without falling into the lower realms, and taking rebirth as gods and humans, there must also be a kind of progress from higher to higher paths. The superior faculty does not regress from the great stream of the accumulation path dharma. The intermediate faculty does not regress from the peak of forbearance. The inferior faculty does not regress from the first ground, realizing the meaning of the truth of suchness. Also, up to seven existences, because the wisdom of equality of afflictive emotions has not been realized, there is also a possibility of regressing to the Hearer-Realizer path. In short, no matter how one practices, there will be no maturation, and the two accumulations will be completed. Straightforward. After realizing the view, even if it is a completely afflicted behavior, no matter how one practices, like a fish playing in the water, one will not be bound, but liberated. Through the common path cause of the two vehicles of sutra and tantra, or the practice of the inner and outer tantras of Hetuvidya and Mantra, the liberation is the same, so one is not stained by the two karmas of good and evil. Because there is not, the action is called "ma", which means the completion of the two accumulations of merit and wisdom. Free from the three extremes and complete with the three meanings. Straightforward. Whatever the meaning of the yogi, if the view is realized in that way, realizing the view will be liberated from the three extremes of the eight exaggerations, ten deprecations, and the unstated, so that the necessary meaning and fruits of entering the path are manifested and obtained. For that reason, after realizing the view, the benefit of oneself, the benefit of others, and the benefit of the Dharma will be completely fulfilled. With great wisdom, one will not fall into samsara and will have happiness. Straightforward. The mind of the person who realizes the view in that way is as vast as the earth, as deep as the ocean, as wide as the sky, wisdom is as sharp as a sword, as fast as lightning, because the profound meaning of suchness is directly realized, so one will not regress from samsara, and abiding in the state of great bliss, he has no clinging to self and what belongs to self, and with vast wisdom, he has the meaning of happiness.
Chinese
彼也。 ༈ 第十一，于暖无分别。正直。瑜伽士以精进力，唯以证悟见地为要，于《总集智经》中云：梦中得法自在之相者，谓往珍宝洲，天降花果雨，手持珍宝经函及法轮等，转法轮一周，海螺及大鼓之声等，响彻三千世界，手持日月，遣除世间黑暗等，若梦见此等，是得法自在之相。见真实之相者，谓见昔所未见之大境，登临并见大菩提之佛塔，于山顶见及遍视一切方，见及一切虚空界，自身发光，照亮一切显有等。如是之相，于梦中见及生起。又说亦生起净除业障者，谓裸身而出，身体一切垢染皆得清净，于大河中游泳沐浴，鼻血及内脏等一切皆向外流出，焚烧身体至隐没不见等。身语意三根本暖，乃证悟法性之义，而令觉性安住于本元之中，是为支分暖。又，根本暖是内心无有偏颇之证悟，是自性之安乐，其功德支分暖者，外暖谓获得身体之微细堪能，内暖谓呼吸缓慢且诸根明晰，密暖谓心安住于本然等。此等一切，皆于证悟见地之状态中自然生起，对此毫无怀疑。༈ 第十二，显示证悟见地之相，无有分别。正直。证悟见地者，其生起之相及征兆如下：以智慧力，于证悟见地之状态中，觉性安住于本元，且具有证悟之义，谓证悟无有生死，故虽见及他人来世之迁变，然于此无有恐惧亦无有畏惧，以知晓显有法身故，于果位之界中无有生，佛陀自在也。
English
It is also. ༈ Eleventh, there is no distinction in warmth. Straight. If a yogi with diligence takes only the realization of the view as important, in the Sutra of the Universally Assembled Wisdom, the signs of obtaining power over the Dharma in dreams are: going to the Isle of Jewels, raining flowers and fruits, holding precious scriptures and Dharma wheels, turning the Dharma wheel once, the sound of conch shells and great drums, etc., resounding throughout the three thousand worlds, holding the sun and moon in hand and dispelling the darkness of the world, etc. If you dream of these, it is a sign of obtaining power over the Dharma. The signs of seeing the truth are: seeing a great realm never seen before, ascending and seeing the great stupa of enlightenment, seeing and looking in all directions from the top of a mountain, seeing all of space, light arising from oneself and illuminating all phenomena, etc. Such signs are seen and arise in dreams. Furthermore, it is said that purification of obscurations also occurs: going out naked and all the impurities of the body being purified, swimming and bathing in a great river, all the nasal blood and internal organs, etc., flowing out, burning the body until it disappears, etc. The root warmth of body, speech, and mind is the understanding of the meaning of the nature of reality, and the awareness abiding in its essence, which is the branch warmth. Moreover, the root warmth is the inner realization without partiality, which is the bliss of self-nature, and the qualities of its branch warmth are: the outer warmth is obtaining subtle endurance of the body, the inner warmth is the breath being slow and the senses being clear, and the secret warmth is the mind abiding in its natural state, etc. All of these undoubtedly arise naturally in the state of realizing the view. ༈ Twelfth, there is no distinction in showing the signs of realizing the view. Straight. The signs and indications that arise for one who has realized the view are as follows: Through the power of wisdom, in the state of realizing the view, awareness abides in its essence and possesses the meaning of realization, which is realizing that there is no birth or death, so although one sees the transmigration of others in future lives, there is no fear or dread in that, and because one knows the Dharmakaya of phenomena, there is no birth in the realm of fruition, and the Buddha is self-existing.
Chinese
通过证悟而成就的究竟果位，是否不再希求其他境界？此外，五种欲妙的受用也能将一切法性融入平等性中。无论生起多么强烈的痛苦和烦恼，通过了知法性之自性，就能获得极大的忍耐。因此，对于利他之事，不会感到任何负担，而在自利之时，无论生起何种烦恼，都与之相同。如是行持，使从密续经典中所说的教证，与自己的行为举止，二者不相违背。这比普通凡夫以自己的方式行事，要殊胜得多，因为通过身语意三门行持，能持续不断地圆满二资粮。以上只是简略地阐述了证悟见地的征相，无法全部说完。 十三、关于量，分二：一、衡量。通达闻思之见，现量证悟且达到究竟的量。二、正直。譬如在清澈的海洋中，日月星辰的影像显现一般，并非依赖于词句之声而于心中作意 общей意义，而是证悟事物自身之自性为自证之现量，了达远离所缘境，即是现见心性自明，并且远离增益、损减、以及不确定这三者。或者说，远离能见之境、能见之主体、以及所见之事物这三者，且不为其他宗派之因所动摇，必定从智慧之确信中证悟，并且所确信的即是：最初，因。依赖于闻思之见而达到究竟。 再者，本体也以譬喻而逐渐变得清晰的次第。正直。然而，即使通过闻思之门而通达见地，也必须通过修习禅定来增进见地。初地的次第是这样的：譬如，由于眼根远离了昏花，因此能见到清净的行境和事物之自相，然而近处清晰，远处不清晰，中间则非常清晰。同样，由于力量的增长，前前比后后清晰的力量更加强大，因此从上面开始，道路次第逐渐增长，通过了知因之见地和缘起之禅定这二者，前前是因，后后是果，彼此关联。对于证悟清晰的差别，在内在的各个不同之处，从上到下逐渐变得清晰。
English
Is there no desire for other states, as the ultimate result achieved through realization? Furthermore, the enjoyment of the five objects of desire also unites all dharmata into equality. No matter how intense the suffering and afflictions that arise, by knowing the nature of reality, great patience is attained. Therefore, one does not regard any altruistic activities as a burden, and when engaging in self-benefit, whatever afflictions arise are the same. By practicing in this way, the scriptural authorities spoken of in the tantras and one's own actions are not contradictory. This is far superior to the ordinary actions of common people, because by acting with the three doors (body, speech, and mind), the two accumulations are continuously perfected. Here, only a brief mention is made of the signs of realizing the view; it is impossible to state them all. Thirteen, regarding the measure, there are two aspects: 1. Enumeration: The measure of realizing the view of hearing and thinking manifestly and reaching its culmination. 2. Straightforward: For example, just as the reflections of the sun, moon, planets, and stars appear in a clear ocean, one does not rely on the sound of words to conceptualize the general meaning in the mind. Instead, one realizes the self-nature of things as the manifest self-awareness, understanding that it is free from the object of focus. This is seeing the nature of mind as self-luminous and being free from the three: superimposition, denial, and non-committal. Alternatively, it is being free from the object of view, the subject who views, and the object of viewing, and not being swayed by the causes of other tenets. One must realize it from the certainty of intelligence, and what is ascertained is: initially, the cause. The view that culminates based on hearing and thinking. Furthermore, the stages of the essence becoming clearer and clearer, along with examples. Straightforward: However, even if the view is understood through the door of hearing and thinking, the view must be enhanced through the practice of meditation. The stages of the first ground are like this: For example, because the eye faculty is free from cataracts, one can see the realm of purity and the self-characteristics of objects. However, what is near is clear, what is far is unclear, and what is in the middle is very clear. Similarly, because of the increase in strength, the strength of the former being clearer than the latter increases progressively. Therefore, starting from above, the path gradually increases. Through the view of knowing the cause and the samadhi of entering into conditions, the former is the cause and the latter is the result, connected to each other. Regarding the distinctions of clear realization, in the various internal differences, it gradually becomes clearer from top to bottom.
Chinese
是明晰的行者。那也是以任何次第的部分划分，而安立了于时机明晰之名，或者不可言说，而是事物一体。于此有漏谛见之时，自相见与不见的差别，见则有无上下道的差别，于见道说有漏无漏二者的差别，对此有无修习必要的诤论，上下道有无明晰的差别等，以下各自于时机解说。༈。第十四，未证悟的过失有三。数：以恶慧未证悟而懈怠的过失。说：如任何见之自明三分离的意义一样，未证悟的补特伽罗一类，以恶慧将一切法以词语等同而挖空，未证悟意义，造作下劣所生的懈怠和，平等所生的懈怠二者，故意义解脱未成就而复堕恶趣。以词语的见解不成佛，故以词义具备而教诫，说：因此，心的平等未证悟，口说之见解以词语等同故不成佛，虽说辞藻丰富，然地基狭小。无论多么深奥，也是以分别念所造。譬如煮萝卜一样，此法虽从口说，然从空无所有。若未证悟意义则有过失，因此于意义和词语关联且具备而行且证悟吧。然而，纵然未现证见解，然仅是对大乘法生起信解，仅是听闻，经过几世之后也无疑能成就意义。༈。若无见解，则一切道皆为有漏且束缚，故教诫证悟见解吧，说：譬如眼好之人，虽进入道路，然不能到达所去之处一样。若无意义之见解，则一切道皆漏入轮回且束缚相续。因为不能获得自他的果实之义，故有道路坏于恶趣的过失，因为无见解则有过失，因此于证悟见解之义精进且勤奋唯一。༈。教诫入门证悟之后熟悉吧。说：如上所示，如是证悟见解如实之义，见到之补特伽罗某些不作他想，意义之要点小，因此证悟见解之义