Chinese
因为没有见到，所以在自和他处寻觅是无法满足的。这样说。第三是，证悟的究竟是，实相本身即是自性，从而智慧在无境中显现。如《道次第》所说：如清澈海洋中的倒影，不以声音为所缘而作意，自明现前离戏论，自显现离三不动摇，确信无疑地安住，即是依闻思而达到的见解之究竟。这样说。第四是辩论的驳斥：有漏中，法性自性是见还是不见？如果如第一种情况，则应成无漏。因为自相现前，如持寿。如果承认，则有漏退失。《经义总集》中说：这些是有漏的禅定，无二离境是不能见的。这样说。如果如第二种情况，则如噶饶的拉贤中所说：非共相，在自性中，自明现前显现之时，自显现离边解脱于相续。以及，不以声音为所缘而作意。这样说，与所说的见到自性相违，如果这样问。对此的回答是：遮止，安立，舍弃三者。第一是，一些古代人说：见解的自性，不要说有漏中，在无漏的三道中也是不能见的。因为是唯有佛陀的行境。如《意集经》中所说：此法甚深难以见到，证悟也是不可能的，安住于究竟者，也是不能见到的。这样说的缘故。如果是这样，那么，无漏的三道也应成有漏，这是不合理的。因为在任何地方，如果不见法性自相，则遍及未断除烦恼障，并且被其业所驱使，从而在三界中流转和变迁。不能承认，因为《道次第》中说：一切漏尽的大族，无论如何修持也不会退转。这样有妨害，并且《意集经》的经义，也如上师善逝大士的观点一样，是指未成为四时等运，而不是指未见法性自相。还有学者斯纳顿说：有漏中见到法性自性是合理的。如果不是这样，现量的理证将变得毫无意义。然而，因为修习能使力量增长，所以不是完全证悟。
English
Because it is not seen, searching for it in oneself and others will not be fulfilling. So it is said. The third is that the essence of the established conclusion is that the very nature of reality is realized as one's own nature, and thus awareness dawns in the absence of an object. As it says in the Lamrim: Like a reflection in a clear ocean, without focusing on sound as a support, self-awareness is directly free from objects, self-illuminating, free from the three, and unwavering. Whatever is done with certainty and confidence is the culmination of the view based on hearing and thinking. So it is said. The fourth is refuting arguments: In contaminated states, is the self-nature of reality seen or not seen? If it is seen, then it would be uncontaminated, because its own characteristic is manifest, like Tshewang. If you assert that, then the contaminated state diminishes. As the Condensed Meaning of the Sutras says: These are contaminated samadhis; the non-dual, objectless state is not seen. So it is said. If it is like the second case, then as it says in Garab Dorje's La Shen: Not a common characteristic, but in its own nature, when self-awareness is directly clear, self-appearance is free from extremes and liberated from continuity. And, without focusing on sound as a support. So it is said, which contradicts the statement that one sees one's own nature. If you ask this, the answer is: Negation, affirmation, and abandonment, three. The first is that some ancient ones say: The self-nature of view, let alone in contaminated states, is not seen even in the three uncontaminated paths, because it is the domain of only the Buddhas. As it says in the Gongdu: This dharma is profound and difficult to see, and realization is also not possible; even those who abide in the ultimate do not see it. So they say. If that is the case, then the three uncontaminated paths would also become contaminated, which is not reasonable, because wherever the self-characteristic of reality is not seen, it is pervaded by the non-abandonment of afflictive obscurations, and driven by its karma, it flows and transmigrates in the three realms. It cannot be asserted, because the Lamrim says: The great lineage that has exhausted all defilements, no matter how it is practiced, does not regress. This is harmful, and the meaning of the Gongdu quote, according to the view of the great Lama Sugata, refers to that which has not become the union of the four times, and not to the non-seeing of the self-characteristic of reality. Also, the scholar Snarton says: It is reasonable to see the self-characteristic of reality in contaminated states. If it were not so, the direct valid cognition would become meaningless. However, because meditation increases the power, it is not fully realized in its potential.
Chinese
就像木柴之火一样。 所说也不见得合理，因为有漏的见解和法性自性现前处于相违之处，而且共同的教证中也说：“未见因见而见道。”因为已经见为有漏，所以没有见到之义无法重新见到。 如果说，那也没有过失，因为有增上的缘故。不是的，因为即使没有获得这样的无漏见，仍然需要通过修道来持续，并且需要学习平等和后得二者无别，因为《道次第》中说：“如已到达平地的觉识，普遍行持自主之义。”因为策旺也说需要对自己的见修行进行锻炼，所以不会因为有漏和无漏的差别而有所不同。 又有些人说，在有漏中见到法性自性是合理的，因为《次第释》中说：“第三，于真二自性中，初见二无别忍未得。”因为这样说的缘故。但这也是和之前一样的过失，而且教证的意义，也不是以“初见”之词作为见到自性的教证，而是如卓雍二位所许那样才是合理的。 又麦纳说，法性自性在有漏中以自证现量见到，在无漏中以瑜伽现量见到。这也是不对的，因为《道次第》中说：“因果同时圆满之，于自证中得自在，见义趣入究竟道，见之法性入涅槃。”因为策旺说以法性自证现量见到，所以与此相违。 第二，这里追随杰·卓雍二位的观点，认为法性自性不会在有漏中见到，而是在无漏中已经见到。因此，认为断尽烦恼和见到法性自性是同时的。 为什么不在有漏中见到呢？因为具有烦恼的有漏道之此时，不是见到法性自性的时候，因为没有依止断除遍计执著的对治——大见道，就像共同的加行道一样。就像这样，《彼等有漏之禅定，二无别离境彼不见。》也清楚地说明了这一点。 第三，这样的话，之前所说的见到自性的教证都会成为相违。
English
Like fire from firewood. What is said is also not seen as reasonable, because the view with outflows and the manifestation of the nature of reality as its own characteristic exist in contradiction, and also in the common scripture it says: "Not seeing, one sees because of seeing the path." Because it has already been seen as having outflows, it is impossible to newly see the meaning that has not been seen. If you say that there is no fault in that, because there is an increase, it is not so, because even after not obtaining such a seeing without outflows, one still needs to continue through the path of meditation, and it is similar in that one needs to learn the inseparability of equipoise and subsequent attainment, because in the Stages of the Path it says: "Like the consciousness that has reached a plain, everywhere going is the meaning of the master." Because Tsewang also said that one needs to practice skill in one's own view and meditation, it does not go as a difference of having or not having outflows. Also, some say that it is reasonable to see the nature of reality as its own characteristic in having outflows, because in the commentary on the occasion it says: "Third, in the self-characteristic of the two truths, the initial seeing of the two without separation has not been obtained." Because it is said so. But the fault falls as before, and also the meaning of the scripture is not a scripture that sees the self-characteristic by the word "initial seeing," but it is reasonable as the two, Drol and Yung, accept it. Also, Darnak says that the nature of reality as its own characteristic is seen in having outflows by self-awareness directly, and in not having outflows by yoga directly. This is also not so, because in the Stages of the Path it says: "The cause and effect are perfected at the same time, one obtains power in self-awareness itself, seeing the meaning, entering the ultimate path, the Dharma of seeing passes into sorrow." Because Tsewang said that the nature of reality is seen by self-awareness directly, it contradicts this. Second, here, following the two, Je Drol and Yung, it is thought that the nature of reality as its own characteristic is not seen in having outflows, but has already been seen in not having outflows. Therefore, it is thought that the exhaustion of outflows and the seeing of the nature of reality as its own characteristic are simultaneous. Why is it not seen in having outflows? Because this occasion of the path with outflows is not the time to see the nature of reality as its own characteristic, because one has not relied on the great path of seeing, which is the antidote to abandoning conceptual imputation, like the common path of preparation. Likewise, it is also clear that "Those with outflows are meditative stabilizations, the two without separation, the objectless, that is not seen." Third, in that case, the previous scriptures that speak of seeing the self-characteristic will be contradicted.
Chinese
如果这样说，没有损害。因为见解不是仅仅局限于有漏的缘故。按照以前的教证意义，在某些情况下见到自相也不相违背。如《道次第》中说：“见解虽然主要讲见解，但实际上是智慧的平等性。如同商主宝一样，从开始到最后都要用它来了解。”因为这样说的缘故。另外，大多数经文说有漏的禅定能见到法性的意义，是指见到法性总的相状。也就是说，依靠有漏所听闻的总的音声，通过思维了知而见到法性总的相状，从而总的领悟见解的意义。通过串习禅定，以无漏修习的智慧，能见到法性自相的体性。之后直到佛地的期间，逐渐净除细微的障碍，从而生起明晰的差别，最终现前生起究竟的智慧，四时等运。如彼论中说：“然而地与地的次第，根与根的行境，如近远亲疏般力量增长，因缘上下与果相连，明晰的差别逐渐增长。”因此，对于不能无别决定的，说“智慧一切智见九”，是分别宣说道和自地的断除戏论的见解。又，在“明晰的差别逐渐增长”的时候，所持观点不同，见解如下：藏巴孩童说：没有明与不明，因为是法性自己的特征。有存在时间的长短，因为在向上面的道行进的时候，稳固性越来越获得。嘉 gap gong pa说：既有明与不明，也有时间的长短。前者是“明晰的差别逐渐增长”所显示的。后者是《总经》中所说的“刹那、顷刻、瞬间、紧接着、半个时辰、时辰”等等所显示的。卓雍师兄弟说：从见解的方面来说，没有明与不明，也没有时间的长短。那些说有这些的经文，是指见到意义后修习的禅定有明与不明，有时间的长短的经文。
English
If it is said like that, there is no harm. Because the view is not limited only to the contaminated. According to the meaning of the previous scriptural statements, seeing the self-characteristic in some cases is also not contradictory. As it says in the Lamrim, "Although the view mainly speaks of view, in reality it is the equality of wisdom. Like the merchant chief jewel, it must be used to understand from beginning to end." Because it is said like that. In addition, most of the scriptures that say that contaminated samadhi can see the meaning of dharmata refer to seeing the general aspect of dharmata. That is to say, relying on the general sound heard in the contaminated, through thinking and knowing, one sees the general aspect of dharmata, thereby generally understanding the meaning of the view. Through familiarizing oneself with samadhi, with the wisdom of practicing the uncontaminated, one can see the nature of the self-characteristic of dharmata. Then, until the state of Buddhahood, gradually purifying subtle obscurations, thereby generating the distinction of clarity, and finally manifesting the ultimate wisdom, the equal operation of the four times. As it says in that treatise, "However, the order of the grounds, the objects of the senses, like near and far, close and distant, the power increases, the causes and conditions above and below are connected to the result, the distinction of clarity gradually increases." Therefore, for those who cannot determine without distinction, it is said "Wisdom, all-knowing view nine," which separately explains the views of the path and one's own ground that cut off elaboration. Also, at the time of "the distinction of clarity gradually increases," the views held are different, and the views are as follows: Tsangpa Child said: There is no clear or unclear, because it is the characteristic of dharmata itself. There is the length of time of existence, because when progressing to the higher and higher paths, the stability is increasingly obtained. Jia gap gong pa said: There is both clear and unclear, and there is also the length of time. The former is shown by "the distinction of clarity gradually increases." The latter is shown by what is said in the General Sutra, "instant, moment, instant, immediately, half an hour, hour," and so on. Drol Yung brothers said: From the perspective of the view, there is no clear or unclear, and there is no length of time. Those scriptures that say there are these, refer to the scriptures that say that the samadhi practiced after seeing the meaning has clear and unclear, and has the length of time.