English
Admonishes not to cling to the ego of the individual and the self, and not to perceive the attachment to the Dharma as real. All dharmas, including samaya substances, are inherently pure by nature. Do not cling to the dualistic notions of considering the white three, etc., as pure, and the five meats, etc., as impure and defiled. Why? Because all sentient beings are the same in the Tathagatagarbha. No matter how one acts, the karmic imprints will not be stained by the dust of bad odors. So who practices this? Those with supreme wisdom will realize this and integrate all objects of practice into the mind, knowing that the mind is the realm of equality. Fourth, explaining the vows and stages of practice. Straightforward. Admonishes to know, therefore, the view of knowing the cause is the method of realization, and it does not transcend the nature of the view, therefore it acts as the nature of vows and precepts. The purpose is to accomplish the benefit of oneself and others, therefore the view is the main thing. Furthermore, at the beginning of the path, when entering the view of knowing the cause, one must also learn and practice all three vows. Second, there are three types of altruistic conduct. Explaining. First, through the practice of great wisdom, one liberates oneself through realization, and then liberates others through compassion. Straightforward. The view of great wisdom that knows the meaning of the equality of Dharmata, or through fire puja, giving without attachment to anything. The substance to be burned is the conceptual thought of the three realms, and the fire of burning is the realized view. The method of burning is to burn the conceptual thoughts of the mind with the self-illuminating wisdom that arises naturally as a flame. རཾ་ (Tibetan, ram, Sanskrit transliteration, fire) is the seed syllable of fire. Burning the ego with the fire of wisdom, and then burning all the conceptual thoughts of the six realms with compassion in the state of Dharmata without any object of focus, this is called burning. Second, perfecting the benefit of others in the benefit of oneself. Straightforward. From the beginning of knowing the cause, the view, until the end when the result is not obtained, cutting off the proliferation of hearing and thinking that seeks the meaning of the path, and walking on the path that accomplishes the result. And at the time of entering the path, for the sake of the three purposes of self-benefit, the benefit of others, and the benefit of the Dharma, vowing to achieve enlightenment and generating Bodhicitta, therefore the yogi
Chinese
而且，自身践行道路的行为，也能顺带圆满其他所化众生的利益。第三，这是不适合小乘的特殊行为方式。因此，孩童般的声闻缘觉只为自己谋利，这二者并不相同。要知道，大乘一切道之次第中，在利己的同时也能圆满利他。第七，利益有四种。第一，证悟见解的功德是不会堕入轮回，而且功德超越了限度。无论哪个修行者，通过闻思以上所说的功德，现量见到并证悟自性，这就是从两种成就中汇集了殊胜成就精华的精髓。例如，如同鳄鱼的喉咙，任何东西进去都不会吐出来一样，首先证悟法性见解的意义，最终在未获得果位之前，不离开那个见解，就不会堕入轮回。此外，在一切根的行境中都显现为智慧，因此功德的程度是无法用思维来衡量的。第二，无论如何行持也不会有异熟果报，而且能圆满二资粮。如果把握了见解，那么行持一切烦恼轮回之法也能通过证悟而解脱，因此无论是共同道之因的声闻缘觉，还是外密和内密，行持也能同样解脱。因此，善恶之因的果报，既没有天界的安乐，也没有恶趣的痛苦。再次，无论行持什么行为，都能圆满不执着的智慧和不间断的广大福德资粮。第三，远离三边并圆满三义。无论哪个瑜伽士，如果像上述那样证悟了见解平等性无别，那么就完全从执着有、诽谤无和不作授记的平等性这三种边解脱出来。进入道，并且使道的意义和果显现并获得。因为这样的理由，能获得自利，具有利他的能力，以及与法相应的法义，从而圆满三义。第四，以大智慧不会堕入轮回，并且安
English
Moreover, even the practice of one's own path also implicitly perfects the benefit of other beings to be tamed. Third, this is a special way of practice that is not suitable for the Lesser Vehicle. Therefore, childish Shravakas and Pratyekabuddhas only seek their own benefit, and these two are not the same. It should be known that in the stages of the path of all Mahayana, one should understand that self-benefit is perfected in other-benefit. Seventh, there are four benefits. First, the merit of realizing the view is that one will not fall into samsara, and the merit is beyond measure. Whichever practitioner, through hearing and thinking about the merits mentioned above, directly sees and realizes self-awareness, that is the essence of the essence of the supreme accomplishment gathered from the two accomplishments. For example, just as anything that enters the throat of a crocodile will not be spit out, if one first realizes the meaning of the view of the nature of reality, then until the final result is not obtained, if one does not separate from that view, one will not fall into samsara. Furthermore, since everything within the scope of the senses appears as wisdom, the extent of merit is immeasurable. Second, no matter how one acts, there will be no ripening result, and the two accumulations will be perfected. If the view is grasped, then even practicing the Dharma of samsara, which is completely afflicted, will be liberated through realization. Therefore, whether it is the Hearers and Solitary Realizers of the common path of cause, or the outer and inner tantras, practice will also be liberated in the same way. Therefore, the result of the cause of good and evil has neither the happiness of the heavens nor the suffering of the lower realms. Again, no matter what behavior one practices, one will perfect the wisdom of non-attachment and the great accumulation of uninterrupted merit. Third, one is free from the three extremes and perfects the three meanings. Whichever yogi, if he realizes the equality of the view as mentioned above, is completely liberated from the three extremes of clinging to existence, slandering non-existence, and the unstated equality. Entering the path, and making the meaning and fruits of the path manifest and attain them. Because of this reason, one can obtain self-benefit, have the ability to benefit others, and the Dharma meaning that is in accordance with the Dharma, thereby perfecting the three meanings. Fourth, with great wisdom, one will not fall into samsara, and will be at ease.
Chinese
具有。正直。如此证悟见解之人的智慧，因其基础如虚空般无有穷尽而广大，如海洋般深邃，如虚空般宽广，如闪电般智慧敏捷，故能证悟深奥之法性。若不离此见解，则不会堕入轮回恶趣，因无痛苦而安乐，因无执着于我与我所之心而解脱，因具有宽广之义而安乐。第八，于暖无有差别。正直。瑜伽士若具精进，努力证悟见解，则如总集般，于梦中获得对法之自在的征兆是：前往珍宝之地，降下鲜花与果实之雨，手持珍宝经函与金轮等，转动法轮，以及海螺与大鼓之声等响彻三千世界，手持日月，驱散世界之黑暗等。见到真谛之梦兆是：见到前所未见之广大国土，登上大菩提之佛塔而见一切，从山顶观看四面八方而见，见到所有虚空之界，自身发出光芒而照亮所有显有等。此外，见到并出现梦兆之吉祥之相是：此外，说将会出现清净业障等，即赤身裸体，身体的所有污垢都清净，在大河中游泳沐浴，脓血内脏等全部从身体中涌出，身体被火焚烧而消失不见等。身语意三之根本暖，以及除此之外的支分暖，毫无疑问，都将因证悟见解之力而生起。所缘之确定与下文之如实性相符。第九，显示证悟见解之相，无有差别。正直。从证悟见解中，显现出相之征兆是：以智慧之力，安住于证悟见解之状态，具有觉性融入法界之义。因此，瑜伽士虽见自身寿命转移，所行境改变，然因证悟无生无死之义，故对此毫无畏惧。
English
Possesses. Straightforward. Thus, the wisdom of a person who realizes the view is vast because its foundation is like space, without end; it is as deep as the ocean, as expansive as the sky, and as swift in wisdom as lightning. Therefore, one realizes the meaning of the profound Dharma-nature. If one does not separate from this view, one will not fall into the suffering of cyclic existence and the lower realms, and because there is no suffering, there is happiness. Because there is no grasping at self and what belongs to self, the mind is liberated, and because it possesses the meaning of vastness, there is happiness. Eighth, there is no differentiation in heat. Straightforward. If a yogi is diligent and strives to realize the view, then, like a compendium, the signs of obtaining mastery over Dharma in dreams are: going to a land of jewels, a rain of flowers and fruits falling, holding precious scriptures and golden wheels, and turning the wheel of Dharma, and the sound of conches and great drums resounding throughout the three thousand worlds, holding the sun and moon and dispelling the darkness of the world, and so on. The dream signs of seeing the truth are: seeing a vast realm never seen before, ascending the great stupa of enlightenment and seeing everything, looking in all directions from the top of a mountain and seeing, seeing all the realms of space, light arising from oneself and illuminating all appearances, and so on. Furthermore, seeing and the arising of auspicious signs in dreams are: Furthermore, it is said that purification of obscurations and so on will occur, that is, becoming naked, all the impurities of the body being purified, swimming and bathing in a great river, pus, blood, internal organs, and so on all gushing out of the body, the body being burned by fire and disappearing, and so on. The root heat of body, speech, and mind, and all the branch heat other than that, will undoubtedly arise through the power of realizing the view. The determination of the object of focus is in accordance with the suchness below. Ninth, showing the signs of realizing the view, there is no differentiation. Straightforward. From the realization of the view, the signs of the characteristics manifest are: with the power of wisdom, abiding in the state of realizing the view, possessing the meaning of awareness merging into the Dharmadhatu. Therefore, although the yogi sees his own lifespan changing and his field of activity transforming, because he realizes the meaning of no birth and no death, he has no fear of it.
Chinese
因此，了知显现世间为法身，对轮回之境没有厌倦，对果位成佛之地，如色究竟天、兜率天等没有出生的希求。享用五妙欲，无有垢染，与法性平等结合。身体的疾病和猛烈的心灵痛苦，以及烦恼贪嗔等生起时，不离见地，获得大忍。对于广大的善业和任何利他之事，不视为困难，无勤任运成就。行持不违背密续部典籍的教言和自己的行为，超胜于凡夫俗子的随意行持。身语意三门的行为，恒常不断绝地行持，从而积累福德，以及不共于他人的智慧，即二资粮圆融。略述证悟见地的功德，若要详细阐述，功德无量无尽。第十，关于量分二：衡量。第一，通过闻思的方式如理通达并达到究竟的量。正直。譬如在清澈无垢的海洋中，日月星辰的影像显现一样。当现量见到自证的法性时，并非仅仅依靠代表法性的名言词句来忆念总义，而是从四现量中的自证现量中，远离所缘，在无有对境的自明中见到，远离能见、所见、见三者之相。不被其他宗派的因由所动摇，对于所证之义，确定无疑地获得自证的把握。这就是依于闻思如理通达的见地达到究竟的量。如此在有漏中见到法性自相。如果说没有见到，则与《小道》中所说：“得与未得力，成为二见道。”相违背。与《次第释》中所说：“第三，于二谛自相中，初见无二未得忍。”相违背。如果见到，则与无漏见谛无有差别，并且烦恼现行所造成的粗重障碍，不会成为见法性的障碍。