English
Also, not transgressing the Samaya vows. Second, the practice of non-acceptance and rejection, and uprightness. All the three doors of all paths become activities, and no matter how many differences there are between oneself and others, one must surely realize the state of inseparability of the Dharmata great Bindu. The practitioner and the object of practice are one, without clinging to anything, and acting without hindrance for the benefit of oneself and others. At the same time, the master who practices and the object to be practiced are inseparable, seeing everything as the self-manifestation of awareness, this is the view of practice. Third, the play of activity, and uprightness. Acting without hindrance to all disciples in a way that the object of activity and the master who performs it are inseparable. The four activities of pacifying, increasing, magnetizing, and subjugating, and also the five activities of spontaneously accomplishing everything in one, also realizing that they appear in the state of mind itself, free from elaboration, and the two Bindus are inseparable, this is the view of activity. Fourth, increasing power in the place of offering, and uprightness. The objects of offering, the decorations above, below, and reversed, jewels, silks, etc., and all the objects of the five desirable qualities of outer, inner, and secret enjoyment, are not found elsewhere, but are gathered in the state of realization of the great miracle of self-aware Bodhicitta. By offering without offering to others, increasing power in the place, pleasing all the Buddhas of the three times, this is the view of offering. Fifth, the state of arranging the mandala, uprightness. The supporting palace and the supported peaceful deity mandala, and the messengers of the radiant wrathful deity assembly, gathering internally and radiating externally, these are also not inverted appearances. Because it is the great miracle of self-aware Bodhicitta. Therefore, according to this reason, the seven forms of nature, image, superior image, meditation, superior meditation, Bodhicitta, and assembly mandala also gather and appear in the state of realization of the self-aware view of awareness, this is the view of the mandala. Sixth, the order of empowerment, and uprightness. All phenomena included in existence, samsara, and nirvana are all the nature of everything, or naturally the great essence of mind itself, awareness. Therefore, the outer, inner, and secret empowerments.
Chinese
外在利益的十种权能，内在能力的五种权能，秘密深奥的三种权能，不用向外寻找，而是在自性觉性的心性中自然成就和圆满。因此，利益、能力、深奥三种的十八种权能，也证悟为自性觉悟菩提心的显现，这就是权能的见解。第七，为了利益而努力修持，真实、直接、成就的果实就在自身，对此感到惊奇和满足，唉玛霍！无需因缘二者修持，而是自性自然成就，所以是伟大的成就。什么是伟大的成就呢？就是自生的伟大智慧。因此，修行者为了利益而努力修持的共同和殊胜成就的一切修行项目，都融入和显现在自性觉悟大菩提心的见解证悟之中，这就是修持的见解。第八，实践禅定的和，真实，安住于禅定状态的差别，有相和无相的禅定都不是其他的，而是自性觉性显现为本尊。有相的禅定如同水中的气泡，无相的禅定如同天空，证悟到远离相的边际的自性，融入和显现在自性觉性的智慧之中，而不是向外寻找和修持。这就是禅定的见解。第九，无束缚解脱，开示真言和手印的见解。真实，不错误的根本生起次第，缘起的念诵次第的三种真言，以及身、语、意、誓言、事业的四种手印，也都是自心的自性显现。真言的声音空性如山谷回声，手印的显现空性如水中月亮，在显现而不成立中观察，在知晓的时候，手印的束缚解脱和真言念诵的事业无论如何显现，都是寂灭。因此，手印是所修和能修，真言是所念和能念，在无二平等性的意义中，见解证悟的状态中融入和显现，这就是真言和手印的见解。第三，所有见解都要在此处了解的教诲。真实，像这样，道路的见解和续部的见解，道路和续部是意义的主体，虽然无法言说，但在究竟的意义上，智慧
English
The ten powers of external benefit, the five powers of inner ability, and the three powers of secret profundity are naturally accomplished and perfected in the mind of self-awareness without seeking them externally. Thus, the eighteen powers of benefit, ability, and profundity are also realized as the self-manifestation of self-aware Bodhicitta, which is the view of empowerment. Seventh, diligently striving for the benefit, the true, direct, and accomplished fruits are within oneself, marveling and being satisfied with this, Emaho! Without the need for both cause and condition to cultivate, it is naturally and spontaneously accomplished, therefore it is a great accomplishment. What is the great accomplishment? It is the great self-born wisdom. Therefore, all the common and supreme accomplishments of the practices that the practitioner should strive for the benefit, all are integrated and manifest in the state of realization of the view of self-aware great Bodhicitta, which is the view of practice. Eighth, the practice of meditation, the true, the distinction of abiding in the state of meditation, all meditations with and without characteristics are not other than self-awareness itself appearing as a deity. Those with characteristics are like bubbles in water, and those without characteristics are like the sky, realizing the nature of being free from the limits of characteristics, integrating and manifesting in the wisdom of self-awareness, and not seeking and meditating elsewhere. That is the view of meditation. Ninth, the absence of bondage and liberation, the teaching of the view of mantra and mudra. Truly, the unerroneous root generation stage, the three mantras of the recitation sequence of conditions, and the four mudras of body, speech, mind, vows, and actions are also the self-manifestation of one's own mind. The sound of mantra is empty like an echo in a rock, and the appearance of mudra is empty like the moon in water, observing that it appears but is not established, at the time of knowing, the bondage and liberation of mudra and the action of reciting mantra, however they may appear, are nirvana. Therefore, mudra is what is to be meditated upon and what meditates, and mantra is what is to be recited and what recites, in the meaning of non-duality and equality, integrating and manifesting in the state of realization of the view, this is the view of mantra and mudra. Third, the instruction that all views must be understood here. Truly, like this, the view of the path and the view of the tantra, the path and the tantra are the main subjects of meaning, although it is unspeakable, but in the ultimate sense, wisdom
Chinese
认识到自性平等性，这被称为见。例如，就像商人首领必须精通在海洋中获取珍贵宝石的方法一样，从最初的因——认识见，到最终的果——获得果位之间的所有功过差别，都必须在见的这个阶段完全正确地了解，因此在此教导要了解。第六，行有二：计数。第一，简略地说明。正直。通过闻思各自辨别的智慧之见，在努力并理解认识的方法时，为了自利和他利，通过身语意三门来实践的行为差别是这样的。第二，详细地解释，这有二：自利之行和他利之行。第一种有四：计数。第一，依赖闻思在十种相续义上实践。正直。在进入认识因——见的实践基础阶段时，一切行为都是为了自他之利。也就是说，在这里通过闻思二门来学习十种边际，或者在十种应该完全了解的事物上实践并专门努力。第二，根据见解悟的大小来区分，行为上有差别的方式。正直。对于这种认识因——见的实践，也有他利控制的行为差别方式的例子。虽然与转轮王的例子相似，但就像调伏的区域有大小一样。以及通过方便的实践，能够或不能够直接断除烦恼的例子。虽然与强大的大象相似，但就像技巧有大小，臀部有好坏一样。自利禅定的实践有力量大小的例子。例如，就像山谷的大小区分了天空领域的大小一样。在认识基础——见的实践中，即使是一个，在为了他利方面也有大小，以及断除烦恼的能力和自利禅定的力量大小的力量，行为上会有差别。第三，展示了认识见解的本质的实践方法。正直。一切法从原始状态开始，在法性平等性的境界中都是一体的，因此也不执著于自
English
Recognizing the equality of self-nature is called view. For example, just as a merchant leader must be skilled in obtaining precious jewels in the ocean, all the differences between merits and faults from the initial cause—knowing the view—to the final result—obtaining the fruit—must be completely and correctly understood in this stage of view, therefore it is taught here to understand. Sixth, practice has two: Counting. First, briefly explain. Straightforward. When striving for and understanding the method of realizing the view of wisdom that distinguishes each through hearing and thinking, the differences in actions to be practiced through the three doors of body, speech, and mind for the sake of self and others are like this. Second, explain in detail, which has two: the practice of self-benefit and the practice of benefiting others. The first has four: Counting. First, relying on hearing and thinking to practice on the ten continuous meanings. Straightforward. When entering the basic stage of practicing the cause—knowing the view, all actions are for the benefit of oneself and others. That is, here, through the two doors of hearing and thinking, one learns the ten boundaries, or practices on the ten things that should be fully understood and strives specifically for the meaning. Second, according to the distinction of the size of the realization of the view, there are differences in the way of practice. Straightforward. For this practice of knowing the cause—the view, there are also examples of different ways of practicing the control of benefiting others. Although it is similar to the example of a Chakravartin king, it is like the area of taming has large and small. And through the practice of skillful means, the example of being able or not able to directly cut off afflictions. Although it is similar to a powerful elephant, it is like the skill has large and small, and the hips have good and bad. The practice of self-benefit concentration has examples of strength in size. For example, just as the size of the valley distinguishes the size of the sky field. In the practice of knowing the basis—the view, even if it is one, there are differences in size in terms of benefiting others, as well as the ability to cut off afflictions and the power of self-benefit concentration, and there will be differences in practice due to the power of strength. Third, it shows the method of practicing the essence of realizing the view. Straightforward. All dharmas, from the original state, are one taste in the realm of the equality of Dharma-nature, so there is no clinging to self
Chinese
告诫不要执着于将补特伽罗的我执和我，以及对法的执着视为实有。所有法，包括誓言物等，本来就是自性清净的，不要执着于将白三等视为清净，将五肉等视为污秽不净的二元对立的观念。为什么呢？因为一切众生都是如来藏，无二无别。无论如何行事，业习的因缘也不会沾染上污垢。那么谁来行持呢？具有殊胜智慧的人会如是了悟，并且将所有行持的对象之法都融入于心，了知心即是平等性的法界。第四，宣说行持的誓言和次第。正直。告诫要了知，因此，了知因的见解是证悟的方法，并且不会超越见解的自性，因此作为誓言和戒律的自性。目的是为了成办自他之利，因此以见解为主。此外，在道的最初，当进入了知因的见解时，也要学习和行持所有的三种戒律。第二，利他之行有三种。宣说。第一，以大智慧的行持，通过证悟而自我解脱，然后以慈悲来解脱他人之理。正直。了知法性平等性之义的大智慧见，或者通过火供，对任何事物都不执着地布施。所焚烧的物是三有的分别念，焚烧之火是证悟的见解。焚烧的方式是，以自生的智慧自明而成为火焰来焚烧意念的分别。རཾ་（藏文，ram，梵文罗马拟音，火）是火的种子字。以智慧之火焚烧我执，然后以慈悲将六道众生的所有分别念都焚烧在法性无所缘的状态中，这称为焚烧。第二，在自利中圆满利他。正直。从最初了知因的见解开始，直到最终没有获得果位之前，断除寻求道义的闻思之戏论，行走于成就果位的道上。并且在进入道的时候，为了自利、利他和法的利益这三种目的，发誓要成就菩提并发起菩提心，因此瑜伽士