English
Seeing without confusion and completely, seeing in a way that is unseen. As stated in the Upayapasha (Method Snare): 'Seeing in a way that is unseen.' Also, as stated in the Simhakriditasiddhi (Lion's Perfected Play): 'Because there is no I and no self, one meets with the mother of dharmata.' Thus it is. Regarding the meaning of direct perception (pratyaksha) and inference (anumana): Generally, dharma has two aspects: valid cognition (pramana) and invalid cognition (apramana). Invalid cognition includes the illusions of the six types of beings, the wrong views of the tirthikas (non-Buddhists), grasping something as what it is not, definite appearances, and the five mental activities. Valid cognition has four aspects: essence, characteristic, definition, and classification. First, it is what cuts through the imputation of something on a meaning that was not previously understood. Second, it is the object to be measured of a person, and it possesses true realization. Third, it is having definitely ascertained the meaning of non-deception in one's own mindstream. Fourth, classification has two aspects. As stated in the sutra: 'Direct perception and inference are two.' As it is said, there are direct perception and inference. First, there are four aspects: essence, characteristic, definition, and classification. Essence is the meeting of object and consciousness. Characteristic is being free from conceptualization and non-erroneous. Definition is definitely ascertaining the meaning without doubt. Classification has four aspects: sense direct perception, mental direct perception, yogic direct perception, and self-awareness direct perception. First, it is merely the meeting of object and consciousness in the first moment. Second, it is the consciousness that follows after that, cutting through doubt in its own essence. Third, it arises from habituation, which is the experience of the non-conceptual wisdom of clarity and emptiness. This is truly the wisdom of worldly knowledge. Fourth, it is the realization of the self-awareness direct perception of the indivisibility of the three truths, which is the wisdom of non-differentiation. Thus, for a person on the secret mantra path, with gradual intelligence, during the meditation on the means of realizing the view, the four direct perceptions are gradually realized and experienced. At the time of realizing the essence of the view, the four direct perceptions are realized simultaneously. Sense direct perception is the naked meeting of awareness, mental direct perception is the self-liberation of mental movement, self-awareness direct perception is the indivisibility of appearance and emptiness, yogic direct perception is the completeness of all dharmas without confusion. These can be known in detail elsewhere. Second, inference has four aspects: essence, characteristic.
Chinese
种类、定义和名称等。 本体是任何与意义相关联并从看到其他意义而产生的知识。 特征是从确定三种方式中产生的无误知识。 定义是抓住标志并回忆起关联之后进行推断。 分类有三种：自性的理由、结果的理由和非显现的理由。 第一种，如果在此处陈述论证，现象是所立宗，是无常，因为具有刹那生灭。例如，像绿色的嫩芽一样。 第二种，山是所立宗，有火，因为具有烟的特征，例如，像厨房一样。 第三种理由是，这个地方没有瓶子，因为如果存在，则应该可以显现，但却没有被看到，例如，像兔子的角一样。 这些详细内容应该在其他地方了解。 第二，所见的差别，问：那么，与自在有什么区别吗？答：有区别。即使在有漏的等持中，也以这种方式看到法性，但在后得位中，凭借未消除错误概念的力量。例如，就像转轮王的幼子，他的血肉和种姓与国王没有区别，但由于身心力量不圆满，并且没有被安置在王位上，因此无法统治国王的所有权力一样。在有相印的情况下，即使看到了法性的自性，也像力量不圆满的王子一样。由于见修行持的力量不圆满，因此存在等持和后得的努力。而统治寿命的持明者，由于等持和后得的融合，见修的力量圆满。而有相，是因为见修的力量不圆满，所以存在这样的差别。如《次第解脱经》中说：第三，在二谛的自性中，最初的见和无二的忍位没有获得。这样说。 第三，定义，问：在《秘密藏续幻化网》中这样说：身体、显现、心三者的双运的本体，在观看的对境和观看的主体二者无二的状态中，一切都清晰且没有遮蔽，因此是智慧。它不混杂地清晰，因此是明灯。它持续不断地显现，即四方、四隅、上下二者共十方。
English
Kinds, definitions, and names, etc. The entity is any knowledge that is related to meaning and arises from seeing other meanings. The characteristic is the unmistaken knowledge that arises from the certainty of the three modes. The definition is inferring after grasping the sign and remembering the connection. There are three divisions: the reason of self-nature, the reason of result, and the reason of non-apprehension. The first, if a syllogism is stated here, phenomenon is the subject, it is impermanent because it possesses momentary arising and ceasing. For example, like a green sprout. The second, the mountain is the subject, there is fire because it possesses the characteristic of smoke, for example, like a kitchen. The third reason is, this place does not have a pot, because if it existed, it should be visible but is not apprehended, for example, like a rabbit's horn. These details should be understood elsewhere. Second, the difference in seeing, question: Then, is there no difference from Tsiwang? Answer: There is a difference. Even in the contaminated Samadhi, the nature of reality is seen in that way, but in the post-meditation state, by the power of not eliminating wrong concepts. For example, just like the young son of a Chakravartin king, his flesh and blood and lineage are no different from the king, but because his body and mind strength are not complete, and he has not been placed on the throne, he cannot rule over all the king's power. In the case of the symbolic mudra, even though the self-nature of reality is seen, it is like a prince whose power is not complete. Because the power of view and meditation is not complete, there is effort in Samadhi and post-meditation. And the Vidyadhara who rules over life, because of the fusion of Samadhi and post-meditation, the power of view and meditation is complete. And the symbolic, because the power of view and meditation is not complete, so there is such a difference. As it says in the Stages of Liberation: Third, in the self-nature of the two truths, the initial vision and the non-dual forbearance have not been attained. So it says. Third, the definition, question: In the Secret Essence Tantra of the Magical Net, it is said: The essence of the union of body, appearance, and mind, in the state where there is no duality between the object to be viewed and the subject to be viewed, everything is clear and without obscuration, therefore it is wisdom. It is clear without being mixed, therefore it is a lamp. It continuously arises in a connected way, that is, the four directions, four corners, and the two above and below, totaling ten directions.
Chinese
完全看见所有清净与不清净的刹土完全不混杂，并且在任何地方也看不见能见与所见，这是智慧眼之见的殊胜之处。而且在《自生智慧续》中说：见本身没有可见之处，见是心的垢染，在垢染清净的法性中，没有能见与所见二者。以及，在《窍诀论》中说：为了无境光明而说为见。如此。第四，旁述误认为共同体性的过失有三种，即：计数。第一，以见作为共同体性而不能领悟密咒，正，完全在自明的显现中领悟是见的体性，因此，对于共同体性的理解，以见的角度来说，有些人执着，有些人不执着。那为什么呢？因为将密咒的意义作为意识的对境，任何人都无法获得见的体性，因此无法获得三真谛无别的意义。第二，以意识的分别念迷失于能取所取，正，将无别、远离生灭的金刚之义作为意识的对境，仅仅依靠语言而迷失。迷失的方式是，对于法性无为法，仅仅是空性一方面的体性，想象成形状、颜色和生灭不现，并依赖于对境的专注，密咒之见的意义是，必定是这个，这样认为之后，经续中说必须在那个见之后修持无分别瑜伽，想要在见的那一方面一致地产生，这是因为以意识的对境确定，因此将法性执着为对境，变成了具有能取所取的，所以无法解脱。而且在《秘密滴》中说：因为没有产生确定的智慧，所以不具备自明的量，因为没有解脱能取所取的相，所以不知道自己生于何处，因为是大概的，无论修持哪个方面，都像是盲人的脚步一样，迷失于错误。如此。第三，寻找与字面意义相反的内容，从而缺乏殊胜的见。正，商人周游各地，所以知道一切，而年幼的孩子哪里也没去过，所以什么也不知道，就像这二者在知识广度上有大小一样，修行人禅定是否熟练，殊胜的见是否证悟，是否听闻过经论，这些有差别。
English
Completely seeing all pure and impure realms without any mixture, and not seeing the seer and the seen anywhere, this is the supreme of the view of the wisdom eye. Moreover, in the Tantra of Self-Arisen Wisdom, it says: The view itself has no place to be seen. The view is the impurity of the mind. In the nature of reality where impurity is purified, there is no seer or seen. And, in the Core Text, it says: It is said to be a view for the sake of clarity without an object. So it is. Fourth, there are three mistakes in mistakenly considering the general characteristic as a side note, namely: Enumeration. First, not understanding mantra because of viewing it as a general characteristic, and correctly, realizing everything manifestly in one's own awareness is the nature of the view, therefore, with respect to understanding the general characteristic, some people are attached to the view, and some are not. Why is that? Because by making the meaning of mantra an object of consciousness, no one can obtain the nature of the view, and therefore cannot obtain the meaning of the indivisibility of the three truths. Second, being misled into grasping and apprehending by the mind's conceptualization, and correctly, the very meaning of the vajra, which is indivisible and free from arising and ceasing, is made an object of the mind, and is misled by relying solely on words. The way of being misled is that, for the nature of reality, the unconditioned dharma, only the nature of emptiness on one side, imagining shapes, colors, and the non-appearance of arising and ceasing, and relying on focusing on objects, the meaning of the view of mantra is, it must be this, and after thinking like this, the tantras say that one must meditate on non-conceptual yoga after that view. Wanting to arise consistently with that aspect of the view is because it is determined by the object of the mind, therefore, grasping the nature of reality as an object, it becomes one with grasping and apprehending, so it cannot be liberated. Moreover, in The Secret Drop it says: Because definite wisdom has not arisen, it does not possess the measure of self-awareness, because the characteristics of grasping and apprehending have not been liberated, it does not know where it is born, because it is vague, no matter which aspect one meditates on, it is like the steps of a blind person, misled into error. So it is. Third, seeking to reverse the literal meaning, thereby lacking the noble view. Correctly, a merchant travels everywhere, so he knows everything, while a young child has never gone anywhere, so he knows nothing, just as these two have differences in the breadth of knowledge, whether a practitioner is familiar with samadhi or not, whether the supreme view is realized or not, whether one has heard the scriptures or not, these have differences.
Chinese
是。在《示现八十幻化》第五品中，关于八种姓的分类是这样的：八种姓中，第一种，自性种姓。在《幻化广大》中说：一切万法普遍存在，如同虚空普遍存在一样。虽然自性种姓和虚空普遍存在，但如果没有证悟解脱的意义，就如同镜子被遮盖一样，无法起到显现影像的作用。如是说。第二种，无上乘的种姓。如彼（经）所说：如证悟意义的自性觉智之王，众河汇入大海一般。在此证悟无上意义的广大方便中，包含了所有无量解脱乘。如是说。第三种，菩萨乘的种姓。如彼（经）所说：证悟二无我，行持到彼岸的，次第修持十地的瑜伽士，趋向佛地的获得果位的道，通过二谛可以完全获得。如是说。第四种，独觉乘的种姓。如彼（经）所说：通过了解内外缘起如幻如梦的方式，可以无碍地融入事物的形象中。通过善知识不教而由自己的智慧证悟，趋向菩提之地的如意安乐之顶峰。如是说。第五种，声闻乘的种姓。如彼（经）所说：证悟四谛的意义，完全断除烦恼的，具备十六种智慧，完全寂静的，从入流等次第修持，平息烦恼之敌，趋向寂静之地。如是说。第六种，种姓不定者。如彼（经）所说：未确定在哪一个乘中宣说的，或者与一切相合而柔和进入，或者无法确定指示说这是什么，这是不定者，金刚持所说。如是说。第七种，天与人的乘的种姓。如彼（经）所说：行持十善，断除不善，是生于欲界天人的因。行持四无量，修持不动摇的禅定，是生于梵天等地的因。如是说。第八种，种姓断绝者。如彼（经）所说：虽然法界普遍存在，但不具备证悟自种姓的福分，如同在盲人面前展示颜色一样，这是没有福分的种姓断绝者。如是说。