English
Anyone who, having understood the fault of being biased towards one side in view and meditation, cultivates the realization of the inseparability of view and meditation through various methods, then, through realizing the meaning of the inseparability of appearance and emptiness, in meditation, self-cognizant wisdom will merge into the true meaning, the two accumulations will be perfected, the two obscurations will be purified, and Buddhahood will be attained. Second, the method of realization. Straightforward. Whichever mantra yogi initially approaches the path with view, therefore, the methods for relying on one's own continuum and realizing its meaning are: the various different samadhis of the generation stage, and the practices arising from the various channels, bindus, and winds. Furthermore, there are many branches of the method of realization, such as: water offerings, healing illnesses, constructing monasteries and meditation centers and showing them respect, holding dharma assemblies on the tenth, twenty-fifth, eighth, and thirteenth days of the month, reciting, giving dharma, turning the wheel of dharma, repairing roads, the four immeasurables of loving-kindness, compassion, joy, and equanimity, as well as giving material offerings to ordinary people, tsa-tsas, confession, the hundred-syllable mantra, fire offerings, writing images of deities and scriptures, and striving to accumulate all virtuous deeds. These are the transmissions. And the actual cause for establishing the view is that it must be established through the three means of scripture, reasoning, and pith instructions. The Secret Lamp says: "The continuum of the Thus-gone Blissful One, the pith instructions of the wise guru, and the distinctions of one's own experience, all must rely on the three valid cognitions." The Magical Vajra says: "Whatever is measured by the valid cognitions of scripture, pith instructions, and reasoning, the measurer will also become valid." Furthermore, reasoning is of two types: here, a combination should be made, namely, uncommon reasoning and common reasoning. The first is of two types: dissimilar in word and meaning, and similar in word and meaning. The first is the reasoning of pervasion and non-pervasion, and the reasoning of non-abandonment and non-possession. The second, similar in word and meaning, is of two types: the reasoning of valid cognition and scriptural authority, and the reasoning of agreement in sound and inference of meaning. The first is of four types: the three purities, the four equalities, the four realizations, the great self, and the reasoning of the three self-existent truths. The second, agreement in sound and inference of meaning, is of four types: the reasoning of self and general, the reasoning of freedom from extremes, and the various freedoms
Chinese
以及用譬喻的理证来确定的方式是：通过根本续、略续、广续、释续和口诀道次第等之中著名的那些，作为领悟见解的因缘，譬如像从须弥山顶上一切都显现一样，了达轮涅无别、不杂、圆满的总义，这非常重要。而且，证悟需要因缘聚合，因此，这有二：因和缘。第一，因有二：其中，俱生因是，从原始以来，智慧自性无有，以及方便无有阻碍，这二者无别地安住于自身，如《小道》中所说：“从原始以来就是五种智慧的俱生。”第二，和合因是，将原始安住的意义，用上面所说的理证来确定并进行介绍，如其所说：“称为等等的和合。”第二，缘有四种：所缘缘、增上缘、因缘和等无间缘。第一是，必须依靠法自身和总相的体性来证悟；第二是，金刚上师以理证次第来介绍那些；第三是，必须通过自性的猛利和串习的猛利二者来证悟；第四是，必须在所缘缘、增上缘、因缘三者具足的等无间刹那间，才能认识，如其所说：“因此，在自相和总相的境上，善知识是次第的增上，清净的光明和习气是因。”又，如果总摄这些证悟之方便的因缘，如《道次第》中所说：“凡是听闻、思惟、智慧之时，听闻时听受、忆持，思惟时进行分别、观察，这二者是智慧之因，堪布连同经论和口诀，被认为是和合之缘，与七种自性相同者，确定是唯一的因。”这样，无论通过何种理证因缘，生起宗派真谛无别的定解，也是因为对二谛无别是否存在的怀疑，通过对是否存在的分别观察，进入二意，从而产生了异体，消除产生想法的犹豫，就是真谛无别。
English
And the way to establish it through illustrative reasoning is: By relying on the famous ones from the root tantra, the concise tantra, the extensive tantra, the explanatory tantra, and the oral instruction Lamrim, etc., as the cause for realizing the view, for example, like everything being clear from the top of Mount Sumeru, it is important to see the meaning of samsara and nirvana being inseparable, unmixed, and complete. Moreover, realization requires the aggregation of causes and conditions, so there are two: cause and condition. First, there are two causes: among them, the coemergent cause is that from the beginning, the nature of wisdom is without absence, and the means are without obstruction, these two abide inseparably within oneself, as it is said in the Small Path: "From the beginning, it is the coemergent of the five wisdoms." Second, the cooperative cause is to establish and introduce the meaning that has been present from the beginning with the reasons mentioned above, as it says: "It is called the cooperative, etc." Second, there are four conditions: objective condition, dominant condition, causal condition, and immediate condition. The first is that one must realize based on the nature of the Dharma itself and its general characteristics; the second is that the Vajra Master introduces them in a step-by-step manner with reasons; the third is that one must realize through the sharpness of one's own nature and the sharpness of practice; the fourth is that one must recognize in the immediate moment when the objective condition, the dominant condition, and the causal condition are all present, as it says: "Therefore, on the object of self and general characteristics, the spiritual friend is the dominant in order, the clear light and habitual tendencies are the cause." Furthermore, if we summarize these causes and conditions that are the means of realization, as it says in Lamrim: "Whenever there is listening, contemplation, and wisdom, listening and remembering when listening, and analyzing and examining when contemplating, these two are the cause of wisdom, the Khenpo together with the scriptures and oral instructions are considered the cooperative condition, and that which is similar to the seven natures is definitely the only cause." In this way, no matter through which reasoning cause and condition the definite understanding of the inseparability of the truth of the tenet arises, it is also because of the doubt about whether the two truths are inseparable, through analyzing and examining whether they exist, entering into two minds, thereby creating heterogeneity, and eliminating the hesitation of generating thoughts, that is the inseparability of the truth.
Chinese
被称作“见”。那也是以对无别真谛生起之心的坚定不移，不作分别思辨之想。譬如如同金洲大师所说的那样，心识本身显现为自证智，因此对于轮涅的任何法，都没有扬弃和建立、取舍。从那个原因和理由中，产生了宗派的体性是远离扬弃和建立的意义。从那里面说：“因为没有扬弃，所以没有取舍。在边际的论典中，不需要建立。”以及《光明疏》中说：“见解不分别宗派偏袒，行为不做取舍。”这是因为见行相关的缘故。三、体性有四：数，第一是体性真实，正，证悟宗派的体性是：从眼等六根的六境中，生起六识，显现的景象也是，以身显、心、意三者双运而证悟的慧眼见解被认为是殊胜的，即是：以智慧无自性的胜义谛，以及显现为境的觉知和无有止息的自显现的世俗谛二者无别的意义，现量证悟，比之后得的证悟更为殊胜。像这样，在四种现量中，在以自证的现量证悟之时，见到意自生之智慧时，如同一解开一个结，所有的绳索都解开一样。八识和六识，没有从自显现的唯一智慧中移动，并且证悟五智不混杂而圆满。如《道次第》中说：“有些前代认为现量中，六或八识转依，智慧六根如实安住，确定无误的见，也是因为显现为五智的缘故，八识的体性即是那。”这样说了。因此，以智慧之眼的见解，证悟了胜妙的体性本身，因此，对于它，没有外境和内在的身心差别，因为一切都是觉性的自显现。那里面说：“第五，因为没有所缘，因此没有境，因为无境自明，法界和觉性无二，如来藏中金刚种性，是远离能取所取的自证，以无缘的方式自显现。”这样说了。远离基和边的任运自成之义，是法性总相，以及各自的自相
English
It is called "view." That is also because of the unwavering determination of the mind arising from the inseparable truth, without any discriminating thoughts. For example, as the Golden Island Master said, the mind itself manifests as self-aware wisdom, so for any phenomena of samsara and nirvana, there is no rejection and establishment, acceptance and rejection. From that cause and reason, the nature of the tenets arises as the meaning of being free from rejection and establishment. From that itself, it says: "Because there is no rejection, there is no acceptance. In the treatises of the extremes, there is no need to establish." And in the "Clear Explanation," it says: "The view does not distinguish sectarian biases, the conduct does not do acceptance and rejection." This is because the view and conduct are related. Three, the nature has four: Enumeration, first is the nature of reality, Straight, the nature of realizing the tenets is: From the six objects of the six faculties such as the eyes, the six consciousnesses arise, and the appearance is also, the wisdom eye view that realizes the union of the three bodies, appearances, and minds is considered supreme, that is: The wisdom of emptiness, the ultimate truth, and the appearance of awareness in the realm, and the unobstructed self-appearance, the two conventional truths are realized as inseparable, the direct realization is more supreme than the subsequent realization. Thus, among the four perceptions, at the time of realizing the self-awareness, when seeing the wisdom of the mind's self-arising, just as untying one knot, all the ropes are untied. The eight consciousnesses and the six consciousnesses have not moved from the self-appearing single wisdom, and the five wisdoms are realized completely without being mixed. As the Lamrim says: "Some former ones in perception, six or eight themselves transform, wisdom six faculties truly abide, certain without error seeing also, because of appearing as five wisdoms, the nature of the eight is that itself." Thus it is said. Therefore, the view of the eye of wisdom realizes the supreme nature itself, therefore, for it, there is no difference between the external object and the internal body and mind, because everything is the self-appearance of awareness. It says there: "Fifth, because there is no object of focus, therefore there is no object, because without object it is self-illuminating, the realm and awareness are non-dual, in the Tathagatagarbha, the Vajra nature, is the self-awareness free from grasping and holding, self-appearing in the manner of no object." Thus it is said. The meaning of spontaneous accomplishment free from base and end is the general characteristic of the nature of reality, and the particular characteristic of oneself
Chinese
不杂乱且圆满地，以不见之方式见之。如《方便索》所说：以不见之方式见之。又如《狮子圆满力》所说：因无我与无自性，故与法性之母相遇。如是。关于现量与比量的意义：总的来说，法有量与非量二者。非量有六道众生的错觉，外道的邪见，非彼执彼，显现决定，以及五种心意。量有四种：体性、相、定义、分类。第一，对于先前未领悟之义，能断除增益。第二，是补特伽罗之所量，且具有真实证悟。第三，于自相续中，已确定不欺惑之义。第四，分类有两种。经中云：现量与比量二者。如是说故，即现量与比量。第一，有四种：体性、相、定义、分类。体性是境与识相遇。相是离分别且无错乱。定义是无犹豫地确定义。分类有四种：根现量、意现量、瑜伽现量、自证现量。第一，是第一刹那境与识相遇而已。第二，是随于彼之后之识，从自身之体性中断除犹豫。第三，是从串习而生，即无分别之智慧，明空体验。此乃真实之世俗智之智慧。第四，是证悟三谛无别之自证现量，即无分别之智慧。如是，密咒道之补特伽罗，以渐次之智慧，于见解证悟之修持时，渐次证悟并体验四现量。于见解证悟体性之时，同时证悟四现量。根现量是明觉赤裸相遇，意现量是心念流动自解脱，自证现量是显空无别，瑜伽现量是诸法不杂乱且圆满。彼等详细于他处可知。第二，比量有四种：体性、相。