English
It is said, because there is no Dharma that is not realized from the mind. The form of the letters is: appearance is understood as Om (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡), sound is understood as Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), and thoughts are understood as Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). The blessing is: the blessing of Om (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡) causes appearance to be understood as the body, the blessing of Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊) causes sound to be understood as speech, and the blessing of Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) causes thoughts to be understood as mind. Direct realization is: that is not a common characteristic, but a direct realization of one's own characteristic. Explaining the self and common aspects of afflictions, it is said that in general, there are two types of self and common aspects: the self and common aspects of afflictions, and the self and common aspects of Dharma-nature. The self and common aspects of afflictions are: those of the characteristic vehicle consider that their own characteristics are: anger causes the mind to suffer, ignorance causes the mind to be confused, pride causes the mind to be arrogant, jealousy cannot tolerate the perfection of others, and desire causes the mind to be attached. The common characteristic is: the state of not being completely pacified. That's what they say. The self-characteristic of afflictions in the Mantrayana system is: the root of the illusory awareness is blocked, and the common characteristic is considered to be awareness free from elaboration. The self and common aspects of Dharma-nature are: according to the characteristic school, the common characteristic of Dharma-nature is fabrication, and its own characteristic is to realize it as free from elaboration. That's what they say. According to the Mantrayana system: the common characteristic of Dharma-nature is the Dharmadhatu, and its own characteristic is the clarity of the five wisdoms. If such a meaning is realized, it will become a completely purified path, which is a concluding statement. Becoming a completely purified path, this shows the reason why the secret Mantrayana does not abandon afflictions, the five poisons, which the secret Mantrayana does not abandon and makes into a path, because there is no substance to be abandoned, because it is the nature of the five wisdoms, because it reverses one-sided attachment, and because abandoning it means not abandoning it. First, there is no substance to be abandoned, because it is the power of mind itself that arises without ceasing, for example, the ripening factor does not need water. It is also the nature of the five bodies and five wisdoms, without abandoning the five poisons, they appear as the body, possessing the five wisdoms, naturally accomplished. That's what was said. Abandoning it means not abandoning it, the mirror does not
Chinese
就像在荒野中不舍弃荒野一样，不舍弃心就不能舍弃心的力量。法性需要转变。这是为了遣除片面的执着，因为因的乘认为烦恼是应断除的片面，而这里因为转为道，所以是远离应断除的片面执着。例如，就像马和驴的食物不是糠秕一样。因为在二谛上没有差别，所以彻底了悟真实性。这是了悟见解的方式。了悟二谛无别，七宝自然成就，作为自己的体性，从而觉性显现为无所缘。而且，在顿悟道的时候，了悟显现是确定的。在顿超的时候，不会了悟比这更显现。在渐悟的时候，了悟在内部不显现。那么，为什么这样的了悟会有次第呢？因为有智慧的大小，所以在了悟上产生了显现与不显现。那么，对于渐悟和顿悟这二者，在见解的本体上是有差别还是没有差别呢？有些人认为有差别，说：了悟的程度大小差别非常大。有些人则说：了悟只是快慢的区别，在自己的本体上没有差别，就像骑马的人和步行的人一样。还有，在有漏见的时候，法性是否见到自己的体性呢？有些人说：自己的体性，在有漏见的时候怎么能见到呢？在无漏见道、修道、究竟道这三者中也没有见到。只有在成佛的时候才能见到。如《意集经》中说：此法甚深难以见，也不可证悟，安住于究竟者，凡夫也不能见。这样说也是不合理的。如《小道》中说：是否获得能力，成为见道两种。这是道的定义。经文中，也是指将四时等同修持的密意进行体验，而不是指见解没有见到自己的体性。拉杰·觉那说：如果不了悟见解，那就另当别论。如果了悟，那么自己的体性是无法增减的，与佛的密意没有差别，在有漏见的时候就能了悟。那么，这就有与无漏道没有差别的过失了。这只是时间长短的问题。
English
Just as one does not abandon the wilderness in the wilderness, one cannot abandon the power of the mind without abandoning the mind. Dharmata needs to be transformed. This is to dispel one-sided clinging, because the vehicle of cause considers afflictions as one-sided to be abandoned, but here, because it transforms into the path, it is free from one-sided clinging to be abandoned. For example, just as the food of horses and donkeys is not chaff. Because there is no difference in the two truths, one thoroughly realizes reality. This is the way to realize the view. Realizing that the two truths are inseparable, the seven treasures are naturally accomplished, as one's own nature, thereby awareness manifests as without an object. Moreover, in the case of the sudden path, one realizes that the manifestation is certain. In the case of breakthrough, one does not realize it as more manifest than that. In the case of gradualism, one realizes that it is not manifest internally. So, why is there a sequence in such realization? Because there is a difference in the size of wisdom, manifestation and non-manifestation arise in realization. So, for these two, gradualism and suddenness, is there a difference in the essence of the view or not? Some say there is a difference, saying: The difference in the degree of realization is very large. Some say: Realization is only a matter of speed, there is no difference in one's own essence, just like a rider and a pedestrian. Also, in the case of contaminated view, does Dharmata see its own nature or not? Some say: One's own nature, how can one see in the case of contaminated view? One does not see even in the three, path of seeing, path of cultivation, and ultimate path of the uncontaminated. One can only see at the time of becoming a Buddha. As it is said in the Gongdü: This Dharma is profound and difficult to see, nor can it be realized, those who abide in the ultimate, ordinary people cannot see either. Saying this is also unreasonable. As it is said in the Lamchung: Whether or not one has obtained the ability, it becomes two paths of seeing. This is also the definition of the path. In the scriptures, it also refers to experiencing the intent of practicing the four times equally, not referring to the view not seeing its own nature. Lharjé Kyona said: If one does not realize the view, then let it be. If one realizes, then one's own nature cannot be increased or decreased, there is no difference from the Buddha's intent, one can realize in the case of contaminated view. Then, this has the fault of being no different from the uncontaminated path. This is only a matter of time.
Chinese
这是有区别的。例如，说“像装满酒的陶罐”也是不合理的，因为这不是指在见道中经历了很长时间。而是指见到以前未见之事。共同的经文中也说：“为了见到未见，是见道。” 这部经中也说：“此时未见中间的真谛。” 还有，以前的祖尔措老人们说：“在有漏见的时候，见到的是共相；在无漏见道时，见到的是自相。”这种说法也是不合理的。拉贤中说：“非共相，而是自相，自证现量，离戏论。” 这部经中也说：“非声依，不作意。”这与说见到自相是相违背的。还有些人说：“在有漏见的时候，见到的是共相；然后在如是性的时候，证悟胜义自相；在普现的时候，证悟世俗自相；在手印一体的时候，见到无别自相。从那之后，直到佛地，证悟的处所不明显，没有差别，只是时间长短有差别。”这种说法也是不合理的，因为这与在见的时候说是证悟，以及在禅定的时候没有证悟的经文这二者相违背。那么，应该如何理解呢？在有漏见的时候，见自相是证悟了，但与无漏见道相比，是不明显的，或者说是以未获得能力的方式见到。那么，会堕入见道吗？或者仅仅是堕入见道的边缘？堕入见道边缘是可以接受的。如果说堕入无漏见道，为什么呢？如果说因为见到，即使见到，但因为能力未圆满，所以不成为无漏见道，这又有什么妨碍呢？这并不周遍。例如，就像从远处见到的人，和在近处相遇一样。这部经中也说：“在清净根的行境中，如近远之处，力量增长，因缘上下成为果，明晰的差别次第增长。”因此，在有漏见的时候，是以自相不明显的方式见到，然后从见道以下，越来越明晰。在无漏见道中获得能力，直到佛地。
English
There is a difference. For example, saying "like a pottery jar filled with wine" is also unreasonable, because it does not refer to having gone on for a long time in the path of seeing. Rather, it refers to seeing what has not been seen before. In the common scriptures, it is also said: "To see the unseen, is the path of seeing." This scripture also says: "Here, the intermediate truth is not seen." Also, the old Zur Chos used to say: "During contaminated seeing, one sees the general characteristic; during uncontaminated path of seeing, one sees the self-characteristic." This statement is also unreasonable. The La-shan says: "Not a generality, but its own characteristic, self-awareness manifest, free from elaboration." This scripture also says: "Not relying on sound, not engaging the mind." This contradicts the statement that one sees one's own characteristic. Some say: "During contaminated seeing, one sees the general characteristic; then, in suchness, one realizes the ultimate self-characteristic; during all-appearing, one realizes the conventional self-characteristic; during one mudra, one sees the indivisible self-characteristic. From then until the level of Buddhahood, the place of realization is not clear and there is no difference, only a difference in the length of time." This statement is also unreasonable, because it contradicts both the statement that there is realization during seeing and the fact that there is no scripture that speaks of realization during samadhi. So, how should it be understood? During contaminated seeing, the seeing of one's own characteristic is realized, but compared to the uncontaminated path of seeing, it is unclear, or it is seen in a way that one has not yet obtained the power. So, does it fall into the path of seeing? Or does it merely fall into the edge of the path of seeing? Falling into the edge of the path of seeing is acceptable. If you say it falls into the uncontaminated path of seeing, why? If you say because of seeing, even if you see, but because the power is not complete, it does not become the uncontaminated path of seeing, what is the obstacle? It is not pervasive. For example, it is like seeing a person from a distance, and meeting them up close. This scripture also says: "In the realm of the pure senses, as near and far, strength increases, cause and condition above and below become the result, the distinctions of clarity increase in stages." Therefore, during contaminated seeing, one sees one's own characteristic in an unclear way, and then from the path of seeing downwards, it becomes clearer and clearer. In the uncontaminated path of seeing, one obtains the power, until the level of Buddhahood.
Chinese
观察断除的体性没有差别，只是显现的时间长短有差别。佛陀的境界具有四时和合的意境。 “一切清净”也是如此。 “自然本成平等未曾见”，这些是显示本初清净和自然本成的词语。其中，本初清净有具过患和无过患两种，自然本成也有具过患和无过患两种。其中，本初清净具过患方面，分为法界本初清净、智慧本初清净、清净三方面。但按照他们的观点，法性的基础上从未存在无明，认为无明的显现与法性是不同的。这与事实不符，有六种过失。如果不同，那么即使见到法性，也无法获得涅槃，因为需要单独断除无明。此外，这种法性不应是觉性的显现的法性，因为它们是不同的。此外，清净和轮回两者都应在一个人的相续中同时显现。如果承认，那么众生将具有两种识蕴。此外，无明无法转化为法性，因为它们是不同的。这种不同是无法转化的，就像无法将宝珠转化为束缚一样。不应存在相应的无明，因为它们是不同的。如果承认，那么就与所执相违背。此外，如果法性的基础上没有无明，那么根本不会产生错觉。如果说是突然产生的，那么即使基础上没有，错觉也会突然产生，那么清净相续的佛陀也会产生错觉。自然本成具过患方面，有有法自然本成、法性自然本成、自然本成杂乱等多种，但法性和无明两者，连表达方式的差别也没有，像水和牛奶混合一样，认为它们是一体的。这也是不合理的，有四种过失。首先，因为见到这种无明的显现，就应能见到法性，因为它们是一体的。如果承认，那么就应毫不费力地解脱。此外，就像无明增长染污一样，法性也应增长染污，因为它们是一体的。如果承认，那么道就变得没有意义了。此外，就像法性没有差别一样，这种无明的显现也应没有差别。如果承认，那么