English
It is said that this arose from guru śan phyeḍ pa (藏文, Devanagari, Romanized Sanskrit, literal Chinese meaning), showing the signs arising from the preliminary practice that guides wisdom. Combining these, it shows the signs of going forward. Now it shows the signs arising from actually experiencing the meaning of uncontaminated wisdom. Among these, the first of the ten aspects shown is the sign of understanding and comprehending the meaning of the view, which is: For the view, there is the sign of habituation. And so on. The view has five aspects: essence, definition, classification, self-nature, and result. The essence of the view is seeing. The definition is: for the object being observed, being able to see it without any inversion, and causing the meaning of experience to arise in the continuum. The classifications are worldly views and non-worldly views. Worldly views are those known as imputed views. Inverted views are the eternalist and nihilist views of the tirthikas. Unclean views are those of the shravakas and pratyekabuddhas. Views that have not seen the aspect of purity are the paramitas and outer and inner mantras. The reason these are classified as worldly views is that these people have not seen the direct meaning of dharmata, and there is no slight difference from ordinary people. Therefore, they are classified as worldly because they have not been liberated from the world. Non-worldly views are of three types. The difference in the view of dharmata is that the three yogas below Anu Yoga, because they observe the appearance of external dharmata, have not experienced the meaning of dharmata and are the same as worldly people. The view of dharmata is some of the Mind Series, Space Series, and Instruction Series of Dzogchen. Because they only observe dharmata, all dharmas remain in their original state, and the direct experience has not arisen in their own awareness. Although the dharmata known by others' continuums has been determined, the wisdom of liberation in one's own continuum, the characteristic of one's own nature, has not been seen. Therefore, one cannot attain Buddhahood by this alone, so it is not the correct view. The view of self-awareness is the tradition of this Dzogchen. Having determined one's own awareness as the direct perception of the senses, and now the meaning of experience has arisen in one's own continuum, therefore the defilements of the aggregates are exhausted here, and the substantial no longer appears. The self-nature of the view is: when observing anything, there is no confusion about the characteristics of the respective objects.
Chinese
观。以何而观？于词语的境、譬喻、名相种种之境，以不颠倒的智慧观。于自明现前的无谬误处，以眼根的如实不谬误观。于有法种种的体性之境，以方便和入门的差别而修验观。如何观？以远离颠倒之智而观。如是观已，见何？见各自的体性不颠倒。如是见的果是什么呢？世间观的果，成立世间共同显现；非世间观的果，有法转为法性，法性于任何自性亦不成立，自明无勤而成佛。又是，于此等观之中，于自明观的观，瑜伽士串习之相，具足此自性大圆满之分的士夫或女人，此相亦于如今的身语意发生。又是，法性空性，瑜伽士彼之身心充满增长之相，如于虚空行之鸟，于此虚空无碍而行，是观证悟法性所生。是故，从波罗蜜多中说：安住虚空，一时示现神变。又具足分的士夫，以风为依的观之义不颠倒而证悟，于内身之风，瑜伽士彼自先作有戏论和无戏论，极无戏论和最无戏论之四灌圆满，于最后彼得自在，于内外之显现诸法，以串习之力随意转变之，为圆满神通和力量之故，譬如于虚空行之外风一般，于六百刹那之间，此瑜伽士以身体的神变，于赡部洲而行，知晓善与非善之相，于彼之间，具有可作与不可作之能力。是故说，一切刹那皆有差别。又观之义，自之心的
English
View. With what does one view? In the realm of words, metaphors, various terminologies, one views with non-inverted wisdom. In the realm of self-awareness, free from manifest delusion, one views with the un-deluded nature of the eye faculty. In the realm of the characteristics of various phenomena, one views through experiential practice with skillful means and distinct entrances. How does one view? One views with wisdom free from inversion. Having viewed in this way, what does one see? One sees the individual characteristics of each thing without inversion. What is the result of seeing in this way? The result of worldly view is the establishment of a common worldly appearance. The result of non-worldly view is the transformation of phenomena into the nature of reality, the nature of reality not being established in any essence, and the effortless attainment of Buddhahood through self-awareness. Furthermore, among these views, the signs of a yogi's familiarity with the view of self-awareness, for a man or woman endowed with the fortune of this very nature of Great Perfection, these signs will also occur in the present body, speech, and mind. Moreover, the sign of the yogi's body and mind being filled and expanded by the emptiness of reality, like a bird flying in the sky, unimpeded in this space, arises from the realization of viewing reality. Therefore, it is said in the Paramita: Abiding in the sky, simultaneously displaying miracles. Again, when a fortunate individual realizes the meaning of view based on wind without inversion, the yogi himself first perfects the four empowerments of with elaboration, without elaboration, extremely without elaboration, and utterly without elaboration on the inner body's wind. Having gained mastery over the latter, due to the power of familiarity, he transforms appearances, both internal and external, in any way he wishes. For the sake of perfecting magical abilities and power, like the external wind moving in space, in the space of six hundred moments, this yogi, relying on the magical abilities of the body, travels in Jambudvipa, knowing the characteristics of good and non-good, and in that interval, he has the ability to do and not do. Therefore, it is said that every moment is distinct. Again, the meaning of view, one's own mind
Chinese
作为领悟到空性的标志，对于外在物质形态的山、城市、房屋等事物，仅仅用眼睛观看，就能使事物瞬间消融，这表明已经领悟到自心之体性为空性。如《断除命脉之轮》所说：事物所缘将消融。像这样完全显现征兆的瑜伽士，就是获得了见解的把握。如是宣说了领悟见解的征兆后，现在宣说修习纯熟的征兆如何在瑜伽士的身语上显现：以“谁以修习而精通的征兆”等来阐述。谁以，即任何瑜伽士。修习，有自性、定义、分类、修习自身的特征和果。修习的自性是不离所要获得的意义；定义是不舍弃所要获得的意义，并且长久安住。分类有五种：名之修习、引导世间心识显现之修习、有相执持之修习、脉气休息之修习、法性自住之修习、以及自性不造作之修习。名，是指被命名的事物。引导世间心识显现的，是调整安乐功德和不乐过患的修习。有相执持的修习，主要是修习生起次第和修习不同的方便。脉气休息的修习是进入修习的阶梯。法性自住的修习是作为安住和依靠的道路。自性不造作的修习是，不作任何改造和努力，将一切安住于自身，因为没有勤作，所以不堕入造作的方面，没有引导心识显现的修习的过失；因为不在意念中修习，所以没有有相执持的修习的过失；因为不依赖身语意的调伏，所以不是脉气心识休息的修习的过失；因为不住于稳固的寂止一方，所以没有法性自住的修习的过失。因此，六识各自解脱，
English
As a sign of realizing emptiness, the ability to dissolve external material forms such as mountains, cities, and houses merely by looking at them with the eyes indicates the realization that the nature of one's own mind is emptiness. As stated in the "Wheel of Cutting the Lifeline": 'The object of focus will dissolve.' A yogi in whom such signs fully manifest has gained confidence in their view. Having thus explained the signs of realizing the view, now the signs of becoming accustomed to meditation and how they appear in the body and speech of a yogi are explained: This is explained by "The signs of one who is skilled in meditation," etc. 'Who' refers to any yogi. 'Meditation' has essence, definition, classification, the characteristic of meditation itself, and fruit. The essence of meditation is not being separated from the meaning to be attained; the definition is not abandoning the meaning to be attained and abiding in it for a long time. The classifications are five: meditation on names, meditation that guides worldly mental appearances, meditation with signs and focus, meditation on resting the channels and winds, meditation on the nature of reality abiding in itself, and meditation on uncorrected nature. 'Names' refers to things that are named. Guiding worldly mental appearances refers to meditation that adjusts the qualities of happiness and remedies the faults of unhappiness. Meditation with signs and focus primarily involves meditating on the generation stage and meditating on different methods. Meditation on resting the channels and winds is entering the path of meditation. Meditation on the nature of reality abiding in itself is acting as a path of abiding and reliance. Meditation on uncorrected nature is leaving everything in its own place without any modification or effort. Because there is no effort, it does not fall into the aspect of fabrication, and there is no fault of meditation that guides mental appearances. Because it is not meditated upon in the mind, there is no fault of meditation with signs and focus. Because it does not rely on the discipline of body, speech, and mind, it is not the fault of meditation on resting the channels, winds, and mind. Because it does not abide in one aspect of stable calm abiding, there is no fault of meditation on the nature of reality abiding in itself. Therefore, the six consciousnesses are each liberated,
Chinese
安住于五指之姿。将显现赤裸安住，是为自性本住之禅修。其体性为，若修习，则如实不颠倒地修习法性事物之安住方式之体性。以何修习？由具相之瑜伽士，对轮回生厌离者修习。如何修习？修习为不作做大安住。其果为，随顺心意的果和究竟自解脱之果。随顺心意生起者为：初现“索玛”之名，仅以为是自己之面目，此为果；二者，身语之安乐生起，此为果；三者，仅了知本元空性之义，此转为果；四者，认为不作做，身语不依赖要点，此为果。此等乃是知识、心意之侧面之象征。究竟自解脱之果，远离执着于执持三身，安住于一切法之灭尽性中。如是，为了显示精通自性不作做之禅修之义之征相，以修习法性无生之义而串习为先之征相为：彼瑜伽士之身上没有虫、蠕虫、生物、虱子和虱螨等，乃是由于一切有情亦皆无生地从轮回中解脱之故。以缘有情之悲悯，以及我已了悟甚深法之义，故当圆满利他之念成熟，以缘法性之悲悯，为了有情之利他和自己之利益二者皆究竟，故自己的身上不可能生出生物，此乃是圆满世俗菩提心之征相。又，具缘者，了知诸相依赖于对境，彼以诸多心所运用，迷乱之心和颠倒之心，以及不清净之心，以及菩提心胜义和世俗，以及世俗之相续生起之心空寂，现在，为了不生起心之觉受之征相，彼具缘者之身体犹如木棉之花瓣般轻盈安住，或者如鸟羽之相，或者如棉花般变得极为轻盈。又，作为所依之补特伽罗，自己的觉性本来未生
English
Resting in the five-finger posture. Leaving appearances nakedly, this is the meditation on the natural state. Its characteristic is that when meditating, one meditates without reversing the characteristic of how the nature of reality actually abides. Who meditates? A qualified yogi, one who is disillusioned with samsara, meditates. How to meditate? Meditate as the great uncorrected natural state. The results are the result of following the mind and the ultimate result of self-liberation. The arising of following the mind is: First, the mere appearance of what is called "Soma" as one's own face is seen as a result; second, the arising of physical and verbal happiness is seen as a result; third, merely understanding the meaning of primordial emptiness becomes a result; fourth, considering non-fabrication, where body and speech do not depend on key points, as a result. These represent aspects of knowledge and mind. The ultimate result of self-liberation is being free from clinging to the three kayas and abiding in the exhaustion of all phenomena. Thus, to show the signs of mastering the meaning of uncorrected naturalness meditation, as a sign of being accustomed to meditating on the meaning of the unborn nature of reality: That yogi's body is without worms, insects, living beings, lice, and mites, etc., because all sentient beings are also liberated from samsara without being born. With compassion focused on sentient beings, and because I have realized the meaning of the profound Dharma, the thought to perfect the benefit of others matures, with compassion focused on the nature of reality, for the sake of both the benefit of sentient beings and one's own benefit, it is impossible for living beings to arise on one's own body, which is a sign of perfecting relative bodhicitta. Furthermore, that fortunate one, realizing that appearances depend on objects, uses that very realization with many minds—deluded mind, inverted mind, impure mind, and the ultimate and relative bodhicitta, and the mind that continuously generates relative appearances—are empty. Now, as a sign that the experience of mind does not arise, that fortunate one's body remains as light as a cottonwood petal, or like the appearance of a bird's feather, or becomes extremely light like cotton. Moreover, the individual who is the support, their own awareness, which was originally unborn