Chinese
观之虚空藏，班智达生祥之注释。 观之虚空藏，班智达生祥之注释。 观之虚空而住。 印度语：Sarva Dharma（梵文天城体，梵文罗马拟音，一切法）Kepalam（梵文天城体，梵文罗马拟音，唯一）Paripurnam（梵文天城体，梵文罗马拟音，圆满）Dharma（梵文天城体，梵文罗马拟音，法）Anusari（梵文天城体，梵文罗马拟音，随行）Pratityatma-vedani（梵文天城体，梵文罗马拟音，自证）Yo Vidnyai（梵文天城体，梵文罗马拟音，智者）Pashana（梵文天城体，梵文罗马拟音，见）Nama（梵文天城体，梵文罗马拟音，名）。藏语：轮回涅槃之诸法，不杂故从轮回解脱，圆满故从涅槃解脱，为解脱之故随行于法，具思维之智者，以三量，自然于无境自明中证悟之方便，名为观之虚空。吉祥自性，具功德圆满之境，于普贤而生渴求之语，敬礼，以共同殊胜。轮回涅槃之执持体性之诸法，从一切边际解脱，所知一切不作意自明中自解脱而住，然未证悟，以自显现非境所成，离四缘故俱生而生，彼执我故，自他显现为异体，名为了别，以彼因被五毒与三业之缘扰乱故，贪执六道，于缘起之轮中流转，落入三苦与八苦之网。声闻舍弃，缘觉遮止，菩萨修持，外续转变，大瑜伽之勤奋修持，阿努之因果。从痛苦与勤奋之病中脱离轮回。不杂之任运成就三身，以证悟三身故，从轮回之法，知识三边彻底解脱。彼等证悟为圆满无别故，为不滞留于涅槃三身之边而解脱之故。仅具信心不具足之人，虽不以随行于人之教证而证悟，然具思维随行于法之不欺诳者，以量、教证、口诀、理证三种，于不作意本然安住者，于无境自明中，欲证悟之方便，乃是观，于法一切汇集故，当宣说无舍弃之虚空藏，如是穿上盔甲。又，彼中当知之基与证悟之方便三量，本体于平等性中觉知，体性从偏袒解脱，以及所诠释之决
English
Commentary on the View of the Womb, by Bande Jungden. Commentary on the View of the Womb, by Bande Jungden. PA SHA NA SYA DHATU TI SMA. Dwelling in the View of the Womb. In the language of India: Sarva Dharma (梵文天城体，梵文罗马拟音，All phenomena) Kepalam (梵文天城体，梵文罗马拟音，Unique) Paripurnam (梵文天城体，梵文罗马拟音，Complete) Dharma (梵文天城体，梵文罗马拟音，Phenomena) Anusari (梵文天城体，梵文罗马拟音，Following) Pratityatma-vedani (梵文天城体，梵文罗马拟音，Self-realization) Yo Vidnyai (梵文天城体，梵文罗马拟音，Wise) Pashana (梵文天城体，梵文罗马拟音，View) Nama (梵文天城体，梵文罗马拟音，Name). In the language of Tibet: All phenomena of samsara and nirvana, liberated from samsara because of being unmixed, liberated from nirvana because of being complete, following the Dharma for the sake of liberation, the means by which intelligent scholars, through the three valid cognitions, spontaneously realize in the absence of object, self-clarity, is called the View of the Womb. Homage to the words of aspiration to Samantabhadra, with the nature of goodness, the field of conduct completely pure, through common and special means. All phenomena that hold the characteristics of samsara and nirvana, liberated from the extremes of all directions, all knowable things abiding in self-liberation in uncreated self-clarity, but not realized, not established as objects by self-appearance, arising spontaneously because of being free from the four conditions, and because of grasping at self by that, the appearance of self and other as different entities is called imputation, and because that cause is disturbed by the conditions of the five poisons and the three actions, attachment revolves in the wheel of dependent origination of the six realms, and falls into the net of the three and eight sufferings. Shravakas abandon, Pratyekabuddhas obstruct, Bodhisattvas train, outer tantras transform, the diligent practice of Maha Yoga, the cause and effect of Anu. From suffering and the disease of effort, from samsara. The spontaneously accomplished three kayas, not mixed, because of realizing the three kayas, from the Dharma of samsara, completely liberated from the extremes of the three knowledges. Because those are realized as complete and inseparable, for the sake of liberation without abiding in the extremes of the three kayas of nirvana. Although not realized by the mere teachings of those who follow persons without faith, but by the infallible ones who follow the Dharma with intelligence, through the three types of valid cognition, scripture, oral instruction, and reasoning, in the uncreated, naturally abiding state, in the absence of object, self-clarity. The means to be realized is the View, because all phenomena are gathered in the Dharma, the Womb that cannot be abandoned should be shown, thus wearing armor. Furthermore, the basis to be known and the three valid cognitions as the means to realize, the essence is awareness in equality, the characteristic is liberation from partiality, and the definitive meaning of what is signified.
Chinese
词句二元俱泯，一切显现，以名相区分正误的差别，以及无有优劣的定解，远离断灭与成立，以及五种次第的体验。不离譬喻，自然解脱，以及从必要和勤作中解脱，功德成办自他之利，过失则是不从轮回中解脱。 远离增益和诽谤，必须了解事物实相，所知之自性乃是：从根本上远离一切边际的执取和偏袒。证悟此理的自明觉性之智慧是自发显现的。其形相的自光芒，无有任何阻碍地显现。三身自性无别，安住于大乐的菩提心中。 因为法性是自显现，所以没有能作对境，并且远离四种分别的缘。由于没有如实认识此理，并且执着为我，所以错觉的显现增多。因为自性本然的实相中没有成立对境，所以执着分别的显现之境止息。对于执着轮涅之事物的人来说，显现和世间所称道的程度是可以衡量的。以佛陀的教言、上师的口诀和自明觉性的体验这三种量来衡量。与自明觉性的智慧相符的程度，此时从续部引导的甚深方便之教言八部。以了义来表示的是离戏圆满的教言二万卷。其所表示的是遍虚空的菩提心之教言。如果具有大圆满的根器，并且远离四种法器的过失，那么就能确定所知。如果确定是续部导师所调伏的种姓，那么就能生起确定的智慧。专注于对此教言生起信心，以耳传的窍诀来解脱相续。获得共同和殊胜的灌顶，并且通达三教言的词句，相续自解脱的窍诀之觉性生起，即是口诀。对于自己的本性远离增益和诽谤而现量成立的获得之河流，即是四圆满的上师。具有根器，远离法器过失的，作为佛陀的补处之佛子的弟子。以信心、渴望和恭敬来祈请，上师以慈悲赐予的。文字常规的窍诀和耳传口授的。离言自解脱。必定无疑地生起信心和智慧的胆量。
English
Words and meanings are both absent, everything is clear, distinguishing the differences between right and wrong through nomenclature, and having unwavering confidence without good or bad. It is being free from annihilation and affirmation, and the five stages of experience. Without abandoning metaphors, it is self-liberation, and liberation from necessity and effort, accomplishing the benefit of oneself and others through qualities, and the fault is not being liberated from samsara. Being free from addition and slander, it is necessary to understand the true nature of things, the inherent nature of what is knowable is: from the root, it is separated from all grasping and partiality of extremes. The self-aware wisdom that realizes this is self-illuminating. The self-radiance of its form shines without any obstruction. The three kayas are inseparable in essence, abiding in the great bliss of the Bodhi mind. Because the nature of reality is self-appearing, there is no object to be made, and it is free from the four conditions of conceptualization. Because this is not truly known and is mistaken as self, the appearance of delusion increases. Because there is no object established in the inherent nature of reality, the objects of clinging and conceptualization cease. For those who cling to the objects of samsara and nirvana, the appearance and the extent to which it is renowned in the world can be measured. Measure it with the three proofs of the Buddha's words, the Guru's instructions, and the experience of self-awareness. The extent to which it matches the wisdom of self-awareness, at this time, the eight great vehicles of profound means that are guided from the tantras. What is expressed by the definitive meaning is the two hundred thousand volumes of the teachings of complete freedom from action. What it expresses is the teachings of the all-pervading Bodhicitta. If one has the fortune of Dzogchen and is free from the four faults of the vessel, then what is knowable will be determined. If it is certain that one is of the lineage of those to be tamed by the teacher of the tantra, then definite wisdom will arise. Focusing on having faith in that teaching, liberate the mind-stream with the instructions of the oral transmission. Having obtained the common and extraordinary empowerments, and understanding the words of the three teachings, the awareness of the self-liberation of the mind-stream arises, which is the instruction. For the Guru who has perfected the four rivers of attainment, which are manifestly established as being free from addition and slander of one's own nature. That disciple, the son of the Buddha, who is the successor of the Buddhas, who has fortune and is free from the faults of the vessel. Having requested with faith, longing, and respect, the Guru bestows with compassion. The instructions of the ordinary written words and the oral transmission from the mouth. Self-liberation beyond words. Surely, without doubt, faith and the courage of wisdom will arise.
Chinese
于第一步进行第十一项。༈ 应当清除自性觉知的衡量标准的诽谤，安住于确定的意义上。༈ 一切显现声响之法，皆自然成就安住于菩提心中。以四种理路消除诽谤与怀疑：譬如以火烧来判断是否为真金，以切割来辨别是否有掺假，以磨擦来确定黄金的质量好坏一样。法性、作用、依存显现和符合道理的四种理路来成立。༈ 执著于自相与共相是法，以有法者的体性执著于特殊之法是法。于显现声响体验的法，以理路执著于真实的意义是法，以善业清净的行为。从堕入恶道中执持是法，这四者的实相本身。确定是远离自性边执的一切戏论。确定证悟此的体性是自性觉知的智慧本身。彼之自光之相，慈悲的化现无碍显现。显现而无自性，虽执持幻化的技艺，然非造作故，金刚无惧而成为殊胜，故为至高。此三者从原始以来不合不离，自然成就而圆满广大。༈ 除此之外，有无二俱、非有非无的四句，以及生灭、常断、来去、一异的八边，还有轮回涅槃之法。无论显现为何，对于不了解其理路者，会显现为那些（现象），为了那个缘故。那些法的法性实相，在那里（０）是理路。༈ 暂时的法性，错乱显现的自相是：地有坚硬性，水有湿润性，火有热性，风有轻盈和动摇的性质。嗔恨的性质是完全的恼怒，愚痴是迷惑，贪欲嗔恨我慢等等。那些各自的性质不混杂，原始就各自显现，所以称为自相。普遍存在的共相，也就是一切有为法都是无常的，具有漏洞，是痛苦的，一切法皆空且无我。༈ 在平等解脱的状态中，一切边际平等圆满的虚空中，取走各自的欲望。以实相法性的理路，自己如何希求，就成就那样的意义。༈ 因为法性安住，所以从那之中显现的基础，是不了解且执著
English
Do the eleventh item in the first step. ༈ One should clear away the slanders of the measure of self-awareness and abide in the definite meaning. ༈ All phenomena of appearance and sound naturally and perfectly abide in the mind of enlightenment. The four reasonings eliminate slander and doubt: For example, just as burning determines whether it is real gold, cutting distinguishes whether there is adulteration, and rubbing determines the quality of gold, whether it is good or bad. The four reasonings are the nature of phenomena, action, dependent arising, and logical proof. ༈ Holding onto the characteristics of self and general is Dharma, and holding onto the special characteristics of the entity of the subject is Dharma. For the Dharma of appearance, sound, and experience, holding onto the true meaning with reasoning is Dharma, and with virtuous deeds and pure conduct. Holding back from falling into the lower realms is Dharma; the reality of these four is. It is certain that it is free from all elaborations of the extremes of nature. It is certain that the characteristic of knowing that is the wisdom of self-awareness itself. The appearance of its own light, the manifestation of compassion, arises unceasingly. Appearance is without inherent existence, and although it holds the skill of illusion, it is unconditioned, so the vajra is fearless and becomes supreme, therefore it is the highest. These three are spontaneously perfect and complete from the beginning, without union or separation. ༈ Besides that, the four extremes of existence and non-existence, both and neither, and the eight extremes of arising and ceasing, permanence and annihilation, coming and going, one and many, and the dharmas of samsara and nirvana. No matter what appears, for those who do not understand the reasoning, it will appear as those (phenomena), for that reason. The nature of those dharmas, the reality there (0) is reasoning. ༈ The temporary nature of phenomena, the self-characteristic of deluded appearances is: earth has hardness, water has moisture, fire has heat, and wind has lightness and movement. The nature of hatred is complete torment, ignorance is delusion, desire, hatred, arrogance, etc. Those individual characteristics are not mixed, and they appear separately from the beginning, so they are called self-characteristics. The general characteristic that is universally present, that is, all conditioned phenomena are impermanent, with outflows, are suffering, all dharmas are empty and without self. ༈ In the state of equal liberation, in the space where all limits are equally complete, taking one's own desires. By the reasoning of the nature of reality, one achieves the meaning of what one desires. ༈ Because the nature of reality abides, the basis for arising from that is not understanding and clinging.