English
Proceed. ༈. Then, explaining this meaning in detail has two parts: the connection between the upper and lower paths, and the detailed explanation of the object of the path. Generally, the way the upper and lower paths are connected is: whatever the previous path is, it is the method and cause for obtaining the subsequent path. Similarly, whatever the subsequent path is, it is the result arising from the previous path. Moreover, if this path is explained as gradual, then, the realization of view is the cause, and suchness is the result. Because of familiarizing and realizing suchness, compassion arises spontaneously, therefore suchness is the cause, and compassion is the result. This yoga of great compassion does not mainly show abiding in its own nature, but is determined on the flowing consciousness, and the ability to appear as anything is the cause, and the one mudra is the result. The one mudra is the cause, and manifestation is the result, because this itself is the manifestation of the one in many. It is manifested as it is said. The mind of manifestation becoming capable is the cause, and mixing with fierce outer conditions, practicing the gathering of knots is the result. Practicing the gathering of knots is the cause, and obtaining the two kinds of life is the result. Obtaining the two kinds of life is the cause, and vastness is the result. Mahamudra is the cause, and spontaneous accomplishment is the result. Spontaneous accomplishment is the cause, and becoming a Buddha is the result. Similarly, know that all the previous paths are the method or cause for obtaining the subsequent paths, and all the subsequent paths are its result or arising from the method. Explaining the eye of the path in detail has two parts: brief indication and detailed explanation. First, the brief indication is: as shown above, the prior and subsequent paths have the connection of cause and effect, method and arising from method, this path is also like the wheel of the place of birth in samsara having miraculous birth and womb birth, having fast and slow, distinguishing by the size of the intellectual capacity and the good or bad of diligent effort, it will be shown in two ways: sudden and gradual. The detailed explanation has two parts: sudden and gradual. The first part has two parts: the sudden of the sudden and the gradual of the sudden. First, the sudden has three parts: enumeration, practicing in a complete way from the beginning, and upright, the sudden complete existence.
Chinese
成熟是像幻化生一样在道上行进，胜过渐进之见的，由更为了解且具有信心的补特伽罗，彼等胜义谛真谛，以及共称世俗谛真谛，手印一体无别，有戏论和离戏论的四种禅修是双运且同时圆满的，如见解证悟真三谛无别一体之后，不需要像禅修无别一体那样渐次，因为那本身从原始本基就应当串习。༈。彼等在意义上如何圆满的方式，以及，正直，自明智无边无际的大明点的自性上，三种四种禅修同时圆满。大明点是离戏论无边无际的，因此是如来藏的界，在其状态中不间断地显现一切，因此是普贤，那本身如水和水的湿性一样无别且于大智慧的坛城中自明，因此是具有因的次第。༈。安住于圆满意义上的方式有三种。宣说，通过将八识认知为五智而安住于见修行无别一体的方式，以及，正直，这个证悟的自性是将八识认知为五智，对于小根器者分别介绍，对于大根器者介绍为平等自解脱。第一种是，五根成所作智，意根妙观察智，染污意平等性智，清净阿赖耶或真实义的阿赖耶法界体性智，不清净阿赖耶或结合义的阿赖耶如镜智。大根器者的意义的自性是，通过将八识认知为自显现无境自生智，而显现为五智的自性，八识无遮自明而认知为如镜智，无有境和有境而认知为自解脱的空性智，那本身无二且无偏袒自明而认知为平等性智，那本身不混杂地显现一切而认知为妙观察智，于彼无有取舍和希冀恐惧，无勤任运而认知为成所作智。
English
Maturation is like progressing on the path as an emanation, surpassing the view of gradualism, by a person who understands even more and possesses confidence. These are the ultimate truth of reality, and the conventional truth of common agreement, the single mudra being inseparable. The four meditations, with and without elaboration, are complete simultaneously in union, like realizing the three truths of view as inseparable and unified, without needing to gradually meditate on the inseparable and unified. This is because it should be practiced from the very beginning as the original basis. ༈. How these are perfected in meaning, and, directly, on the nature of the great bindu of self-awareness wisdom without beginning or end, the three and four meditations are perfected simultaneously. That great bindu is without elaboration, without beginning or end, therefore it is the realm of suchness. In its state, everything appears without interruption, therefore it is Samantabhadra. That itself is inseparable like water and the wetness of water, and self-illuminates in the mandala of great wisdom, therefore it is shown to possess the order of cause. ༈. There are three ways of abiding in the meaning of perfection. Enumeration: the way of abiding in the inseparability and unity of view and meditation by realizing the eight consciousnesses as the five wisdoms, and, directly, the essence of this realization is the realization of the eight consciousnesses as the five wisdoms. For those of small capacity, they are introduced separately, and for those of great capacity, they are introduced as equality and self-liberation. The first is: the wisdom of accomplishing activities of the five senses, the wisdom of individual discrimination of the mind, the wisdom of equality of the afflicted mind, the wisdom of the Dharmadhatu of the pure Alaya or the Alaya of true meaning, and the wisdom like a mirror of the impure Alaya or the Alaya of combining meaning. The essence of the meaning for those of great capacity is: by realizing the eight consciousnesses as self-appearing, objectless, self-arisen wisdom, it is clear as the essence of the five wisdoms. The eight consciousnesses, without obscuration, are realized as the wisdom like a mirror. Realizing self-liberation without object and subject is the wisdom of emptiness. That itself, being non-dual and impartially self-illuminating, is realized as the wisdom of equality. That itself, appearing clearly without mixing, is the wisdom of individual discrimination. In that, there is no acceptance or rejection, no hope or fear, and realizing effortless spontaneity is the wisdom of accomplishing activities.
Chinese
因此，对于将八识认知为五种智慧之自性的见解，通过将禅定的觉性转化为自主，以禅修使自性显现为无处不在的八识五智之自性，这便是三世诸佛之意，不分别之心的五种智慧之自性任运成就，不离此即为大手印。其中，不离之誓言有二：数，不离平等之誓言；直，如是证悟法性平等性，并平等结合之果，安住于平等之誓言，则果位平等大圆满将显现成就，若离于平等性，则不得成佛。无论如何行持，皆安住于誓言，并示现圆满二资粮。直，对于上述平等性之誓言加以区分，或者说这样的誓言，诸法皆不离平等性，并证悟此。无论如何行持，皆不违越律仪。此时，身语意三所作一切行为皆不间断，成为福德和，不执著则成为智慧之二大资粮。以行持而成佛有二：数，不离行持平等性；直，瑜伽士于行住坐卧之行为，以及于睡眠等，饮食受用之时，于四种行仪中，安住于真谛法性之禅定，平等于彼之法界。以何行持并修习之？以一决证悟之见解，以殊胜智慧之行，无所行无所作而恒常行持。具足见行而成佛。直，如是，以自生智慧之法界，即是证悟之智慧法界，为了行持，于法之法界中，以殊胜智慧之安住方式行持，彼即是不住涅槃而成佛。༈。顿入次第者有三：数，具足证悟见之功德；直，见解证悟之自生智慧，如如意宝般，生于无尽之大宝藏。对于一切，亦如镜子般观照，然心性自显之果。
English
Thus, regarding the view of realizing the eight consciousnesses as the essence of the five wisdoms, by transforming the awareness of meditative concentration into autonomy, meditation makes the essence manifest as the omnipresent essence of the eight consciousnesses and five wisdoms. This is the intention of the Buddhas of the three times, the spontaneously accomplished essence of the five wisdoms of the non-conceptual mind, and not straying from this is the Great Seal (Mahamudra). Therein, there are two aspects to the vow of non-deviation: Enumeration: not deviating from the vow of equality; Direct: realizing the equality of reality in such a way, and if the result of equally uniting abides in the vow of equality, then the result, the Great Perfection of Equality, will manifestly be accomplished. If one deviates from equality, one will not attain Buddhahood. No matter how one acts, one abides in the vow and demonstrates the completion of the two accumulations. Direct: Differentiating the vow of equality mentioned above, or rather, such a vow where all phenomena do not stray from equality, and by realizing this, no matter how one acts, one does not transgress the vows. At this time, all actions of body, speech, and mind are uninterrupted, becoming the two great accumulations of merit and, without attachment, of wisdom. There are two aspects to attaining Buddhahood through conduct: Enumeration: not deviating from the equality of conduct; Direct: That yogi, in the conduct of going and stopping, sitting and staying, lying down and sleeping, and at the time of eating and enjoying, in the four modes of conduct, abides equally in the samadhi of the truth of reality, in that sphere of equality. How does one practice and cultivate this? With the view of decisively realizing oneness, with the conduct of supreme wisdom, one always acts without action or agent. Buddhahood is attained by possessing both view and conduct. Direct: Thus, the sphere of self-arisen wisdom is the sphere of realized wisdom. For the sake of practice, in the sphere of reality, one practices the abiding state of supreme wisdom, and that is attaining Buddhahood by transcending the non-abiding nirvana. ༈. There are three aspects to the gradual approach of suddenness: Enumeration: possessing the qualities of the realized view; Direct: The self-arisen wisdom of the realized view arises from the inexhaustible great treasury like a wish-fulfilling jewel. For everything, even if one looks at it like a mirror, the result is the self-manifestation of mind itself.
Chinese
除了儿子之外，功德的形象从其他地方是看不到的。 ༈。对于证悟的意义，有两种安住的方法：对于证悟的意义，有修持的方法和改正错误的方法。修持的方法有三种：念诵。安住于证悟的意义而获得果的方式；正直。以什么来认识自己的所知，以及认识和证悟的所修和能修超越，处于无勤的表示中。像那样的行为者，在谁的智慧中修习和行持，就是获得果位菩提。༈。意之体性和正直。以自生智慧无碍地证悟，是完全清净的见。无有改变，如雍仲般本自成佛的体性中，一切本自平等安住，因此无有能修所修，完全清净，不于境和有境中分别的自性中坦然安住而作证悟。有些执持宗派的人，以舍弃佛法而积累业，上面的，完全清净的雍仲佛。这个词中，因为出现雍仲，说是宁玛是苯教。如果哪里提到雍仲就是苯教，那么慈氏怙主所说，也应是苯教。雍仲寂静恒常稳固。因为这样说。堪布菩提萨埵所说的药供也是，应是苯教。雍仲法身。因为这样说。金刚亥母也是，应是苯教。雍仲旋转的自性中，转绕善妙的法轮等。因此，需要和进入悉度罗的雍仲纹。像那样在经律论中提到雍仲的名字很多。那么雍仲本身是什么呢？这里有比喻和意义两种。意义是，为了表示不变的实相，也有雍仲的符号。比如须弥山的内部，有一种叫做雍仲的物质是不变的，法主藏敦的秘密心髓疏中这样记载。苯教徒所说的雍仲是，象雄的地方，天空被称为雍仲。因此，在何处显示天空的比喻，以及在何处表示不变的法性时，好像会提到雍仲的名字。༈。功德生起的方式。正直。像那样修持而生起功德的方式是，体性被说成是片面的
English
Apart from the son, the image of merit is not seen from elsewhere. ༈. Regarding the meaning of realization, there are two ways to abide: Regarding the meaning of realization, there are methods of practice and methods of correcting mistakes. There are three methods of practice: recitation. The way to attain the result by abiding in the meaning of realization; upright. What is it that recognizes one's own knowable, and the practice and practitioner of recognizing and realizing transcend, and are in a state of effortless expression. Such an actor, in whose wisdom one cultivates and practices, is the attainment of the fruit of enlightenment. ༈. The nature of intention and uprightness. Realizing without obstruction by self-arisen wisdom is the view of complete purity. Without change, like Yungdrung, in the nature of being enlightened from the beginning, everything abides equally from the beginning, therefore there is no practice or practitioner, completely pure, and abiding clearly in the nature of non-discrimination between object and subject is made realization. Some sectarian holders accumulate karma by abandoning the Dharma, the above, the completely pure Yungdrung Buddha. In this word, because Yungdrung appears, it is said that Nyingma is Bon. If wherever Yungdrung is mentioned is Bon, then what Lord Maitreya said should also be Bon. Yungdrung is peaceful, constant, and stable. Because it says so. The medicine offering spoken by Khenpo Bodhisattva is also, should be Bon. Yungdrung Dharmakaya. Because it says so. Vajravarahi is also, should be Bon. In the nature of Yungdrung swirling, revolving the wheel of virtue and so on. Therefore, the Yungdrung pattern of Sidhura is needed and entered. Like that, there are many mentions of the name Yungdrung in the Tripitaka. So what is Yungdrung itself? Here there are two types, metaphor and meaning. The meaning is, in order to represent the unchanging reality, there is also the symbol of Yungdrung. For example, inside Mount Sumeru, there is a substance called Yungdrung that is unchanging, as recorded in the secret heart commentary of Dharma Lord Tsangton. What the Bonpos say Yungdrung is, in the land of Zhangzhung, the sky is called Yungdrung. Therefore, where the metaphor of the sky is shown, and where the unchanging Dharma nature is represented, it seems that the name Yungdrung is mentioned. ༈. The way virtues arise. Upright. The way virtues arise through such practice is that the nature is said to be one-sided.