English
And, the name of speech is clear, without near or far, fierce, broad, vast, and thirty-two virtues such as mind, and the abode of mind, non-regression, non-change, etc., holding thirty-two virtues. Therefore, possessing ninety-six excellent marks of body, speech, and mind. As for view, it should be understood in seven aspects: essence, definition, classification, characteristics, way of viewing, object of viewing, and result. Among these, the essence of view is unwavering from pure vision. The definition is that it is called view because it is observed by the eye consciousness. The classifications are the view of the nature of philosophical tenets and the view of the way things exist. The self-doctrine of the nature of philosophical tenets is that each of the nine vehicles has its own view. The way things exist is that since elaboration does not arise in mere words, there is no basis for elaboration, no meaning of difference. Although appearances appear in various ways, none of them are real. Appearance arises in appearance, liberation is self-liberation. Since none of them are real, there is not even a bit of desire. The definition is to observe equally without wavering from the object of view. The way of viewing is to observe various appearances as self-liberated, therefore there is no bias of acceptance or rejection. Observing appearances as being immediately present and immediately liberated, therefore the five elements and the basis are self-purifying. The object of view is to observe external phenomena, seeing that phenomena are without self-nature. Observing internal suchness, suchness also liberates into no self-nature. Observing secret self-awareness, self-awareness manifests directly. The result is the perfection of the three bodies and five wisdoms. Next is meditation, the essence of which is the heart of emptiness and clarity wisdom. The definition is that it is called meditation because it is meditated without distraction. The classifications are the meditation of gods and humans holding the mind, the samadhi of Bodhisattvas, the samadhi of supreme yogis, and the intention of the Sugatas. That is, holding the mind based on what is real, and holding the mind based on what is unreal, causing the unheld mind to be held, causing the held mind to be stable, liberating from the stable, and even if one meditates like this, enlightenment does not arise, one's own mind has lost the point, etc., which have been explained elsewhere. The Bodhisattva's samadhi is to recognize the mind and stabilize it.
Chinese
以及产生觉悟的方法，如何从稳固中生起智慧的次第，以及将那经验纳入规范等等，已于其他处阐述。禅定是将不清晰变得清晰，将清晰与二无结合，将二无推向法性之边等等，也已于其他处阐述。见解是依赖于法性显现的关键。修行的特征是清晰且不散乱，没有散乱之处。修行的方式是依赖于身体的关键，将心安住于本然状态之上。修行的对境是：对于心过于散乱，要抓住散乱和遗忘的关键；对于昏沉和沉没，要抓住将感官从对境中拉回的关键。结果是依赖于串习，法性的体验自然而然地生起，享用一切佛的智慧。如此安置儿子，是为了阐述增长、完善和普及的特点。第六导师金刚持以梵天之音说，此续以五品之音清晰而悠长地宣说。听受者分为世间神和出世间神两种。这里是呼唤世间神之子喜乐自在，告诫说：你的身体的感官不要躺卧，不要背对，不要侧视和顶视，不要伸展手脚，不要有不合规矩的姿势，好好听着！口中不要说话、打嗝、吐痰、打喷嚏等等，心中不要颠倒，以虔诚恭敬地好好听着！如此教诫后，对于见解和修行，谁若心生疑惑，就会被三世诸佛的身所遮蔽，在无数劫中都无法相遇。因此，要对它生起不退转的信心，恭敬和尊重。那么，持有如此见解和修行的人，是怎样的人持有呢？那就是信心。信心的体性是渴望和信任。信心的定义是对法性不颠倒地相信和渴望，即是信心。分类来说，信心有庸常的因缘所生的信心，如空中的闪电，如烧着草根的火，如水中的波纹等等。中等的信心是对其倾慕和恭敬的信心，以及
English
and the methods for generating realization, the stages of how wisdom arises from stability, and incorporating that experience into a standard, etc., have been explained elsewhere. Samadhi is about making the unclear clear, joining the clear with non-duality, and pushing non-duality to the edge of dharmata, etc., have also been explained elsewhere. View relies on the key point of the manifestation of dharmata. The characteristic of meditation is clarity and non-distraction, with no place for distraction. The way to meditate is to rely on the key points of the body and to settle the mind in its natural state. The object of meditation is: for a mind that is too agitated, grasp the key point of distraction and forgetfulness; for dullness and sinking, grasp the key point of withdrawing the senses from their objects. The result is that, relying on habituation, the experience of dharmata arises spontaneously, and one enjoys the wisdom of all the Buddhas. Thus, arranging the son is to explain the qualities of increase, perfection, and pervasiveness. The sixth teacher, Vajradhara, said in a voice like that of Brahma, this tantra, in five chapters, speaks clearly and at length. Listeners are divided into worldly and transcendent deities. Here, the worldly deity's son, Joyful Freedom, is called upon and admonished: "Your body's senses should not be lying down, not facing away, not looking sideways or upwards, not stretching out your arms and legs, not having improper postures; listen well! Do not speak, hiccup, spit, sneeze, etc., and do not have a distorted mind, but listen well with devotion and respect!" After such advice, whoever has doubts about this view and meditation will be obscured by the bodies of the Buddhas of the three times and will not encounter it for many kalpas. Therefore, generate unwavering faith in it, and be respectful and reverent. So, what kind of person holds such a view and meditation? That is faith. The nature of faith is longing and trust. The definition of faith is to believe in and desire dharmata without distortion, that is faith. In terms of classification, there is ordinary faith born of circumstances, like lightning in the sky, like fire burning grass roots, like ripples in water, etc. Intermediate faith is faith with admiration and respect, and
Chinese
具有清净的信心，没有两种污垢。其中，对于那些信心强烈、任何时候都不会动摇，喜爱之心没有厌倦，并且以精进获得力量的人来说：精进迅速就像头着火一样；手臂的精进是任何事物都无法阻挡的；盔甲的精进是在未成就之前努力修行；能够舍弃自己的罪恶；任何时候都尊敬上师；具有身语的威仪；对身语意的罪恶感到羞愧；心中没有太多的变化；以非常坚定的心来持有这些的人，具备这八种特征的人，是具有法器资格的种姓。这样，通过展示的特殊功德的修习，以及成为大圆满法器的资格之后。现在，第二种是展示自然成为大圆满法器的资格的人的特征：或者，因为有耐心而不生气；身语的一切行为都缓慢而稳定，这是第二种；感官和身语的行为都放松，对任何事物都宽容，这是第三种；外表看起来像个傻瓜，身语和觉知都放松，这是第五种；念头很少，这是第六种；自然而然地所做的一切都很缓慢，这是第七种；身语意不喜欢世间的事情，并且远离它们，这是第八种。此外，具有强烈信心的人，实际上是对上师表示尊敬；具有精进的人，实际上是经常禅修；能够舍弃一切的人，实际上是从世间中解脱出来；尊敬上师，实际上是在心中生起法无我的意义；具有威仪，实际上是证悟止息；对罪恶感到羞愧，实际上是相信业和果报；心中没有动摇，实际上是专注一境地禅修；心坚定，实际上是圆满了力量；有耐心，实际上是安住在见解中；缓慢而稳定，是安住在未造作的法性中；感官放松，是安住在感官自性的要点上；具有傻瓜的放松，实际上是习惯了大圆满的把握；念头少，实际上是心安住在事物本性的实相中；自然缓慢，实际上是法性显现
English
Having pure faith, without two stains. Among these, for those who have strong faith, never wavering at any time, whose loving-kindness has no weariness, and who gain strength through diligence: diligence is swift like a head on fire; the diligence of the arm is unstoppable by anything; the diligence of armor is to strive greatly in that itself until it is accomplished; being able to abandon one's own sins; always respecting the lama; having the dignity of body and speech; being ashamed of the sins of body, speech, and mind; not having many changes in mind; those who hold these with a very firm mind, those who possess these eight characteristics, are the lineage of those who have the capacity. Thus, through the practice of the special qualities that are shown, and after showing the suitability to be a vessel for the Great Perfection. Now, the second is to show the characteristics of a person who is naturally suitable to be a vessel for the Great Perfection: or, not being agitated due to patience; all actions of body and speech are slow and steady, this is the second; the senses and the actions of body and speech are relaxed, and generous to everything, this is the third; outwardly resembling a fool, body, speech, and awareness are relaxed, this is the fifth; having few thoughts, this is the sixth; everything that is done naturally is slow, this is the seventh; body, speech, and mind dislike worldly affairs and are separated from them, this is the eighth. Furthermore, having strong faith is actually showing respect to the lama; having diligence is actually meditating constantly; being able to give up everything is actually being liberated from the world; respecting the lama is actually generating the meaning of selflessness of phenomena in the mind; having dignity is actually the cessation of realization; being ashamed of sin is actually believing in karma and its results; not having wavering in the mind is actually meditating single-pointedly; having a firm mind is actually perfecting power; having patience is actually abiding in the view; being slow and steady is abiding in the uncreated nature of reality; the senses being relaxed is abiding in the key point of the nature of the senses themselves; having the relaxation of a fool is actually becoming accustomed to the confidence of the Great Perfection; having few thoughts is actually the mind resting in the reality of the nature of things; being naturally slow is actually the nature of reality manifesting
Chinese
以其种子得以生长。身语之业皆已远离，安住于无为之义。彼等之中，尤以具足智慧者，乃觉受大圆满之味，具足九德，此乃可执持之。如是，彼等以身之首要意义，即见与修持，乃于补特伽罗之体性，分为二而宣说。今者，身之安立第二，宣说由本性成就之实相之初。宣说确定地之七种希欲，彼亦为法性事物之自性安住方式。由本性成就之事物之实相，乃为一，故非众多，超越言诠。大圆满离戏广大界中安住，初于生起次第作意。然大圆满有无量无尽之不同希欲。于地而言，自住自解脱之大圆满，以七种方式希欲。从执持心识显现为种种之角度而言，任运成就具有体性，定义，分类，量，所证，辩驳。其中，任运成就之体性，乃为生起种种之基础，故显现之量为任运成就之游舞。因种种显现，故无取舍，彼即是自显自解脱。定义为：任运安住，自显自解脱而安住，故名任运成就。分类有二：安住胜义之任运成就，与言说名相之任运成就。安住者，从地安住之角度而言，一无所有，故任运成就无需依赖因缘。不住于任何执持之方，故亦未成就任何体性。然从成就之角度而言，显现任何事物皆为无待自显，任何显现皆为法性，任何显现皆为游舞。言说名相之任运成就为：认为自性任运成就，认为种种任运成就，认为极端过分之任运成就，认为思虑为任运成就，认为相似显现为任运成就，认为成就为任运成就，认为果依赖之任运成就，共有六种。其中，认为自性任运成就者，乃因自性未被改造，事物本具任运之法性，自然而生，无需勤