English
For the eights, there are timely offerings, recitations, Dharma giving, turning the wheel of Dharma, road repairs, immeasurable, compassion, generation of mind, and so on. For ordinary people, there are giving, tsa-tsas, confession, Vajrasattva mantra, fire offerings, drawing mandalas, and striving for all accumulations of merit. These are also causes for transmission. In reality, it is determined through the three ways of scripture, reasoning, and oral instructions. Common reasons include self-common reasons, boundlessness, differentiation, and symbolic examples. Uncommon valid cognitions, which are the reasons of the Buddha's teachings, are: the four realizations, the three purities, the four equalities, the great self, and the reasons of the three self-nature truths, etc., which are well-known from the expanded commentary of the Explanatory Tantra and the root tantra Secret Essence, etc. Therefore, with the view of realization as a condition, the view to be realized is like seeing everything clearly from the top of Mount Meru. In a state of non-differentiation, it is important to see completely without confusing the mundane and ultimate views. The equivalent cause for seeing it is that a person with seven characteristics of intelligence relies on a lama who possesses the tantra, scripture, and oral instructions of secret mantra, as a condition for acting together. The cause of acting together is: by measuring with the reasons of hearing, thinking, and meditating, from the perspective of any one reason, a definite understanding of the non-differentiation of truth arises. If there is doubt about whether the two truths are non-differentiated, through speculation about whether they exist or not, due to falling into dualistic thoughts, different ideas arise. Eliminating those doubts is called the view of non-differentiation of truth. This also requires the absence of intellectual speculation with the definite establishment of the non-differentiation of truth, and because the wisdom of speculation itself does not grasp the essence and illuminates everything, therefore, from the cause of not rejecting and accepting, the view that is free from rejection and acceptance arises. Any of the above causes and conditions manifests the Dharma and subsequent Dharma, the view of the four conditions. If following the stages of the path, it seems that only two causes and one condition are reasonable. As it is said in the stages of the path: One who possesses seven natures, One of them is said to be the cause. Whoever hears, thinks, and has wisdom, When thinking, speculates.
Chinese
知道这些的因由是，堪布的教言和口诀，我想是共同修持的助缘。如是说。本体有四。细数。本体真实和正直。观看的本体，心性和眼等六根的对境显现，虽然是显现，但六识的显现中，显现和声响两者广大。其中，显现更为广大。因此，对眼极为赞叹。眼睛在色法上认知，是五根的单纯显现。意的流动自然解脱。烦恼意的执着断灭。阿赖耶识的住处，变成自然空性，因此，八识或六识显现为智慧。眼睛看到色法的时候，没有所缘而变成自明，并且显现，没有生起智慧的意义，与眼等六识的对境显现没有差别，因此，自证的现量证悟，比随念的证悟更为殊胜。那么，眼睛在色法上认知，其他六识没有认知而留下，或者执着没有留下，言说超越了语言的范畴，理解脱离了意识的思辨，体验清除了经验的束缚，自证的智慧在六识的本体中显现，显现时，因为没有离开唯一的自证智慧，所以没有生起智慧，这与眼睛在色法上认知而认知到的殊胜眼识的观看没有分别，因此没有必要另外认知。因为在眼识的观看中，没有舍弃外在的恶劣和修持内在的善良，法性自然显现。所知事物的本性，法性自身的不混杂的特征完全显现。其中，现量和随念的意义是，一般而言，法有量和非量两种。非量有，六道众生的错觉，外道的邪见，不是那个却执着为那个，对显现不确定的意识思辨等五种。量有，现量和随念两种。随念有教证和理证两种。教证有经和律两种。理证有量论七部，但由于有宗派偏见的人按照自己的意愿来主张，因此，在没有证悟现量之前，随念量就变成了谎言。现量也有四种，按照相状来说，有根现量，根没有缺陷
English
The cause of knowing these is, the instructions and oral teachings of the Khenpo, I think it is a condition for practicing together. Thus it is said. The essence has four. Enumeration. The essence is reality and uprightness. The essence of seeing, the nature of mind appearing as the object of the six senses such as the eye, although it is an appearance, the appearance of the six aggregates is vast in both appearance and sound. Among them, this appearance is even more vast. Therefore, the eye is praised as supreme. The eye recognizing form is simply the appearance of the five senses. The movement of the mind is naturally liberated. The clinging of the afflicted mind is cut off. The abode of the alaya becomes naturally empty, therefore, the eight consciousnesses or six consciousnesses appear as wisdom. When the eye sees form, it becomes self-illuminating without an object of focus, and when it appears, the meaning of not generating wisdom is no different from the appearance of the object of the six aggregates such as the eye, therefore, the direct realization of self-awareness is superior to realization through inference. So, even though the eye recognizes form, the other six aggregates are not recognized and remain, or clinging does not remain, speech transcends the realm of words, understanding is free from the speculation of consciousness, experience clears away the bonds of experience, the wisdom of self-awareness appears in the essence of all six aggregates, and when it appears, because it does not deviate from the single self-aware wisdom, therefore, wisdom does not arise, this is no different from the seeing of the supreme eye consciousness that recognizes form, therefore there is no need to recognize it separately. Because in the seeing of the eye consciousness, there is no abandoning of external evil and cultivating internal goodness, the nature of reality naturally appears. The nature of the knowable things, the unmixed characteristics of the nature of reality itself, are completely seen. Among them, the meanings of direct perception and inference are, in general, dharma has two types: valid and invalid. Invalid includes, the illusions of the six realms of beings, the wrong views of non-Buddhists, holding something as something it is not, the uncertain mental speculation about appearances, and five others. Valid includes, direct perception and inference. Inference includes scriptural and logical. Scriptural includes the Buddha's words and commentaries. Logical includes the seven treatises on valid cognition, but because people with sectarian biases assert according to their own desires, therefore, until direct perception is realized, inference becomes a false word. Direct perception also has four types, according to the characteristics, there is sense direct perception, sense without defects.
Chinese
得以见到。意识的现量是意识的决断识。自证现量是证悟一切法无有戏论。瑜伽现量是心安住于彼。如果结合地道来说，根和意二者是资粮道，自证现量是加行道，瑜伽现量是在见道上。因此，认为四现量是次第产生的。如果与密咒的四现量相比，这只是比量。按照密咒的观点，根现量是明智的直接相遇。意识的现量是意识的流动自然解脱。自证现量是显空无别。瑜伽现量是一切法不混杂且完全圆满，是同时证悟四现量。见到的差别和，问：那么与寿命自在持明有什么差别呢？答：在等持中，虽然能见到法性自身的体性，但在后得位上，由于没有断除错觉，比如转轮王的幼子，虽然血肉和种姓没有改变，但由于力量没有圆满，不能完全统治一切疆土一样。因为这是有漏的真见之时，虽然见到了法性自相，但就像王子力量没有圆满一样，由于等持的力量没有圆满，所以有等持和后得。无漏的真见，是能自在寿命的持明，没有等持和后得，是等持力量圆满。因此，与有漏的真见相比，是有差别的。定义和，问：秘密藏续幻化能增长的续部中这样说道：法性自身的体性，在能见之境和所见之主二者皆无的状况中，远离了遮蔽的智慧。由于它不混杂而自明，所以灯不间断地升起，照亮四方八隅上下十方的清净与不清净的一切刹土，完全不混杂地显现。在境和有境的状态中，任何地方都见不到，这是智慧观看之眼的殊胜之处。顺便说一下，认为它是共同的体性是错误的。这有三种。计数。以共同的体性来看待，就不能理解密咒。问：证悟自证现量是观看的体性。因此，对于共同相的理解，某人执着或不执着。
English
to be seen. The direct perception of consciousness is the decisive knowledge of consciousness. Self-awareness direct perception is the realization that all dharmas are free from elaboration. Yoga direct perception is the mind abiding in that very state. Furthermore, if combined with the stages of the path, the senses and mind are the accumulation path, self-awareness direct perception is the application path, and yoga direct perception is considered to be on the seeing path. Therefore, the assertion that the four direct perceptions arise sequentially is, in comparison to the four direct perceptions of tantra, merely inference. According to tantra, sense direct perception is the direct encounter of awareness. The direct perception of consciousness is the spontaneous liberation of the movement of consciousness. Self-awareness direct perception is the inseparability of appearance and emptiness. Yoga direct perception is the complete perfection of all dharmas without intermixture, and it is the simultaneous realization of the four direct perceptions. The difference in seeing and, Question: Then, what is the difference between this and the Vidyadhara who has power over life? Answer: In equipoise, although one sees the self-nature of reality in that way, in the post-equipoise state, because delusion has not ceased, it is like the young son of a Chakravartin king, whose flesh and blood and lineage have not changed, but because his power is not complete, he cannot completely rule all the territories. Because this is the time of seeing truth with defilements, although one sees the self-characteristic of reality, just like the prince whose power is not complete, because the power of samadhi is not complete, there is equipoise and post-equipoise. The undefiled seeing of truth is the Vidyadhara who has power over life, without equipoise and post-equipoise, it is the complete power of samadhi. Therefore, it is different from seeing truth with defilements. Definition and, Question: It is said in the Secret Essence Tantra, the tantra that expands illusion: In the self-nature of reality, in the state where there is no object to be seen and no seer, the wisdom free from obscurations. Because it is unmixed and self-luminous, the lamp arises uninterruptedly, illuminating all pure and impure realms of the ten directions without intermixture. Not seeing anything in the state of object and subject is the supreme eye of wisdom's view. Incidentally, considering it to be a common characteristic is a mistake. There are three aspects to this. Enumeration. By viewing it as a common characteristic, one cannot understand tantra. Question: Realizing self-awareness direct perception is the nature of seeing. Therefore, regarding the mere understanding of common characteristics, whether someone clings to it or not.
Chinese
为什么不执着呢？因为密宗的意义在于，无论谁进行考察研究，都无法找到真谛无别的意义。如果意识的目标是能取所取，正直，无二，远离生灭的金刚之义，那么仅仅依赖声音就是错误的。错误的方面在于，认为法性是无为的，仅仅是空性的本质，思考没有生灭的显现，依赖于这些作为目标。密宗的见解的本质一定是这个，这样认为之后，就必须修持不思议的瑜伽之义。经续中也说，想要使见解与此方面一致，是因为意识的领域必定会安立，因此法性就变成了能取所取的对境，所以无法解脱。像字面意思一样去理解，寻找对立面，就会缺乏殊胜的见解。正直。因此，由于下部的见解带有偏执，不理解任运成就的见解，所以导致错误的因缘的例子是：商人周游各地，因此知道一切；而年幼的孩子哪里也不去，因此什么也不知道。同样，是否习惯于禅定，是否证悟殊胜的见解，是否听闻，大小的差别在于：在显示八种姓氏差别的《幻化八十品》第五品中说，如下：法性之种姓，无上乘之种姓，菩萨乘之种姓，独觉乘之种姓，声闻乘之种姓，不定种姓，天人之乘之种姓，以及断种姓。在这些见解的差别中说，虽然密咒是无上的，但是对于密咒本身的见解，仅仅知道清净三，平等四，无二等等的术语，就认为这是殊胜见解的意义，追随声音，就会迷失密宗任运成就的见解。错误的方面在于：依赖于清净，平等等等的声音，进行考察研究，就认为能够证悟如实之义。认为清净与不清净不相容，从不清净中解脱出来就是清净等等的见解。