Chinese
以理智看待果的空性， 以行持看待必然美好的果，菩提三者之空性， 以经文的少许方面看待一切法显现之空性。 究竟而言，真如远离八戏论， 仅在世俗中，事物显现为任何样子， 此二者并非极其一或异，不可说为彼或异， 以方便世俗和智慧胜义谛看待的中观派， 世俗显现的此等是莲花珍宝金刚三族的智慧尊， 如主和誓言尊如仆从，胜义谛中， 以四边清净的边见看待的克里亚派， 世俗加上事业部的四者，智慧尊如君主，誓言尊如仆从，胜义谛中， 以远离戏论看待的邬波瑜伽派， 世俗显现的五部，智慧尊和誓言尊如朋友般异体平等， 胜义谛中，以大遍照佛空性看待的瑜伽派。 明亮是天尊的自性，乐， 彼自性无论如何也为空性， 以无别看待的玛哈瑜伽派，以从中解脱的大乐看待的阿努瑜伽派。 有无二，非二，四句皆本自圆满， 若只看其中一边，则为错谬， 故当视四句皆任运成就且圆满的任运成就派。 若未落入四句的任何一边， 而以自诩之见执着一边，则为错谬， 故当远离四句的一切边见，而视其本初清净。 此六者皆可观察，即观察六边的境。 于菩提心中，以诸法一切智之智慧， 虽知一切边际，然于不可观察的单一边境中，谓之自显。 虽因需要而作种种考察，然不思议其如语之义， 不杂乱且圆满，一切边际皆自解脱。 其中名称数量，乃因分别念与智慧， 聚合故于见解之角度而了悟， 因见解之了悟，故为成就所求之义精要而享用， 见解之坛城即为了悟本身， 安住于了悟之境，故无从超越而安住， 见解之誓言即守护本初安住之义。
English
To view emptiness of the result with reason, To view emptiness of the three, the excellent result and enlightenment, with conduct, To view emptiness of all phenomena appearances with just a side of scripture. Ultimately, suchness is free from eight elaborations, Merely in conventionality, things appear in any way, These two are neither extremely one nor different, they cannot be said as that or other, Madhyamaka who views with means of conventionality and wisdom of ultimate truth, These appearances in conventionality are the wisdom deities of the three families of deities, precious lotus vajra, Like a lord and a vow being like a servant, in ultimate truth, Kriya who views the end with the end purified by four extremes, Adding the family of action to the four in conventionality, the wisdom deity is like a master, the vow deity is like a servant, in ultimate truth, Upaya who views as free from elaborations, The five families appearing in conventionality, the wisdom deity and the vow deity are different and equal like friends, Yoga who views the emptiness of the great Vairocana in ultimate truth. Clarity is the nature of the deity, bliss, That very nature is empty no matter how it is identified, Maha Yoga who views as inseparable, Anu Yoga who views as great bliss liberated from that. Existence and non-existence, two and non-two, the four extremes are all complete from the beginning, If one only looks at one side, then it is a mistake, Therefore, one should view all four extremes as spontaneously accomplished and complete, the Spontaneous Accomplishment School. If one does not fall into any of the four extremes, And clings to one side with self-proclaimed views, then it is a mistake, Therefore, one should be free from all sides of the four extremes, and view it as pure from the beginning. These six are all observable, that is, observing the objects of the six extremes. In the mind of enlightenment, with the wisdom of all-knowing of all phenomena, Although knowing all boundaries, it is called self-manifest in the unobservable single boundary. Although various investigations are made due to needs, one does not contemplate its meaning as it is, Unmixed and complete, all boundaries are self-liberated. Among them, the name and number are because of the union of conceptual thought and wisdom, Therefore, it is understood from the perspective of view, Because of the understanding of the view, it is enjoyed for the sake of attaining the essence of the meaning to be accomplished, The mandala of view is understanding itself, Because it abides in the state of understanding, it abides without transcending it, The vow of view is to protect the meaning that has been abiding from the beginning.
Chinese
那庆。断除偏执，使普贤之智慧增长。证悟之义融合，断除执著权、事物及相状之猛烈见之事业是任运成就。无境，本自明亮，普贤。无境可观之见，是本观而见。未曾体验从证悟之境界中超越。见之禅修是远离散乱。了知之智慧无碍嬉戏，见之行为是自圆满。安住于证悟之境界，故果位究竟。见之道位是安住于自性。从证悟本有之义中，没有可以生起或去除的。见之果位是本自成佛。对于所有八种分类，也要同样从反面了知九九之数，如此教诫。༈ 三世善逝之智慧，与六道众生心性之无造作，二者。以非他之义而为一，不住善恶，故具大把握。༈ 因此，不以众生之恶分别念而断除，亦不以佛陀之善智慧而修证。对于胜义谛、世俗谛、轮回、涅槃等，以下者执著善恶，于此无有破立，乃命根之所在。༈ 此外，初学者因信奉名相而有动摇之相。有希求总义之相，且有进入自相之相。有获得决定证悟之相，且有安住于彼境界之相。因证悟纯熟而成为法界，乃转变之义究竟之相。༈ 从睡眠中清醒，将梦境带入痛苦中，如从睡眠中醒来，不舍弃而于自处解脱般，错乱自解脱。如王子流浪为乞丐，被加冕为国王般，显现而成就。如在黑暗的房间里点亮灯一样，无明自明。༈ 若仅从语言上了解自性之智慧，而未在实义上证悟，则因错乱而自缚，堕入四边之极端，且因偏颇而割裂。舍弃自续痛苦之平等解脱之义，而从事破立之努力。为了从中解脱，于菩提心
English
Naching. Pacifying attachment to sides, increasing the wisdom of the All-Knowing. The activity of the fierce view that cuts through grasping at power, objects, and characteristics, because the meaning of knowing and accomplishing is united, is spontaneously accomplished. Without an object, primordially clear, All-Knowing. The view that is without an object to be seen is seen as the primordial view. Since one has not experienced passing beyond the state of realization, the meditation of the view is free from distraction. Since the wisdom of knowing plays without obstruction, the conduct of the view is complete in itself. Because one abides in the state of realization, the result is ultimately perfected. The ground and path of the view abide in oneself. Since there is nothing to be generated or removed from the realization of the meaning of what is primordially the case, the result of the view is primordially self-enlightened. For all eight categories, know likewise in terms of nine nines from the opposite perspective, thus he advised. ༈ The wisdom of the Sugatas of the three times, and the unconditioned nature of the minds of the six types of beings, are two. Since they are one by way of being non-different, one possesses great confidence because one does not abide in good or bad. ༈ Therefore, one does not abandon with the bad thoughts of sentient beings, nor does one accomplish with the good wisdom of the Buddhas. For those who grasp at good and bad in terms of the ultimate truth, conventional truth, samsara, nirvana, and so forth, there is no affirmation or negation here; it is the place of the life force. ༈ Furthermore, the beginner has the experience of wavering because of devotion to names. There is the experience of aspiring to the general meaning, and the experience of entering into the specific meaning. There is the experience of obtaining definite realization, and the experience of abiding in that state. The experience of realization becoming familiar and turning into space is the experience of the meaning to be transformed being ultimately perfected. ༈ From the suffering of bringing the edge of being absorbed in sleep into a dream, like waking up from sleep and being liberated in one's own place without abandoning, confusion is self-liberated. Like a prince wandering as a beggar being enthroned as king, it is manifestly accomplished. Like raising a lamp in a dark room, ignorance is self-illuminated. ༈ If one does not realize the wisdom of one's own place in meaning, but only in words, then one is self-bound by confusion, falling to the extreme of the four limits, and cutting off into factions. Abandoning the meaning of equal liberation from the suffering of one's own continuum, one engages in the effort of affirmation and negation. In order to be liberated from that, in the mind of enlightenment.
Chinese
这是为了排除其他观点而说的“见”。 总而言之，它的功德是无法用思维来衡量的， 它能从执着六境之苦和八乘道之勤作的疾病中解脱。 自然安住于大乐之中，这是因为证悟完全圆满， 无需寻求众生之利益，自然而然地成就。 如果不安住于那个证悟的境界中， 即使在漫长的时间里勤奋修行，无论积累多少善资粮， 所修之义也毫无意义，因为业果的精华已被榨干而枯竭。 即使实现了自身的需求，最终也无法获得果实， 因为有生灭，所以无法从轮回中解脱。 因为有这样的过失，所以要认真地修持和证悟见地，务必努力。 嘉饶多杰的自性是从无明的状态中产生的， 因为没有珍贵的证悟作为保障，所以其他的方便法门， 在无法获得的情况下，当降临六种时机的时候，天神之王劝请十方诸佛， 三身的加持之水流降临于我，清净了无明的 垢染，自生智慧的所知无所不知，并且无处不在地显现。 从错觉中看到他人，对他们生起慈悲心，因此安排了证悟见地的方法。 依靠这个方法，愿一切众生都能获得智慧之眼。 愿以写作的辛劳所产生的善根，使一切众生都能证悟实相之义。 一切见地之顶峰。 无心之珍宝。 一切见解之顶端，至高无上。 圆满了。 印度堪布希瓦星哈和西藏译师比若扎纳在达嘿那的集会处翻译、校对并最终确定。 塞班德·炯丹添加了注释。 回向给众生的荣耀。 见之界：塞班德·炯丹的注释。
English
This is said to exclude other views, "the view." In short, although its merits are immeasurable by thought, it liberates from the suffering of clinging to the six objects and the diseases of striving on the eightfold path. Naturally abiding in great bliss, this is because realization is fully perfected, without seeking the benefit of beings, it arises spontaneously. If one does not abide in that state of realization, even if one strives and practices for eons, no matter how much accumulation of merit one engages in, the meaning of what is practiced is meaningless, because the essence of karmic results has been extracted, dried up, and exhausted. Even if one's own desires are fulfilled, the fruit will not ultimately be achieved, because it is subject to birth and death, one will not be liberated from samsara itself. Because of that fault, it is extremely important to diligently practice and realize the view, so one must strive. The nature of Garab Dorje arises from the state of ignorance, because there is no precious realization as a guarantee, other expedient methods, when they cannot be obtained, when the six occasions arrive, the king of gods urges the Buddhas of the ten directions, the stream of blessings of the three kayas descends upon me, purifying the defilements of ignorance, the knowable of self-arisen wisdom is all-knowing and manifests everywhere without location. Seeing others from delusion, compassion arises for them, therefore arranging the method of realizing the view. By relying on this method, may all sentient beings obtain the eye of wisdom. May all beings realize the meaning of reality through the merit of the labor of writing. The pinnacle of all views. The jewel of no-mind. The supreme summit of all views and contemplations. Completed. The Indian Abbot Shri Singha Prabha and the Tibetan translator, the monk Vairochana, translated, edited, and finalized it in the assembly hall of Dhahena. Se Bande Jungden added the annotations. Dedicated to the glory of beings. The Realm of View: Commentary by Se Bande Jungden.