English
When moving, one must rely on what is practiced, and reach the ultimate view of stable hearing and thinking. Thus, in the case of the sudden path, it is understood that clarity cannot be clearly generated; in the case of the leap-over, it is understood to be even less clear; in the case of the gradual path, it is understood to be unclear from within. So, is there a difference in the nature of the view between the gradual and the sudden? If some say that there is a difference in the magnitude of realization, that is not reasonable, as it is only a difference in speed, and the nature of realization itself has no difference at all. Thus, does the view of the contaminated path see its own characteristics or not? If it is like the first case, then it becomes uncontaminated, because it has directly realized its own characteristics, like Tshewang. If you admit this, then the contaminated disappears, and the scriptures also say: "These are contaminated meditations, seeing that which is separated from dualistic objects." Thus. According to the second case, in the uncommon self-characteristic, self-awareness directly separates from the two graspers, and self-clarity is liberated from extremes. And, without relying on sound and thought, self-awareness directly separates from objects. And, furthermore, whether or not the ability is obtained, the path of seeing is divided into two. Thus, how should we interpret the many scriptures that say that one sees in self-characteristic? There are two answers to this: refuting the views of others and establishing one's own view. First, one oral transmission lama says: Let alone seeing the nature of phenomena in the case of the contaminated, it is not seen even in the three uncontaminated paths, as it is the realm of activity of the sole Buddha. As it is said: "That is the realm of activity of only those with pure lineage, becoming eightfold, and not those who dwell on the snowy mountains and the earth." What is said is unreasonable, the three excellent paths are relative, because they have not abandoned the afflictive obscurations. Wherever the self-characteristic of phenomena is not seen, it is pervaded by not abandoning the afflictive obscurations, and being associated with afflictions is pervaded by wandering in samsara, like ordinary beings. It is not possible to admit this, because: "Beings stained by all sins, no matter what is done, cannot be transformed." Thus it is said. It also contradicts the many scriptures mentioned above that say one sees, and your own scripture does not refer to not seeing the self-characteristic of phenomena on the path, but refers to not becoming equal to the four times, etc.
Chinese
我是这样认为的。另有某些悲观论者说：不要说有漏的未证悟，即使知道一点点证悟，也会认为没有必要生起自相，这种说法非常不合理。有漏道应该成为无漏见道，二者没有差别。因为认为没有必要生起自相。如果像初三的月亮一样认为，那就很清楚了。还有些尼日瓦人说：在有漏的时候，断断续续地见到，在无漏的时候，持续不断地见到。这种说法也不合理。首先，见道时，对自相的证悟是否有定解？如果像第二种说法，那么，见真的作用法就没有成立。如果像第一种说法，那么，就成了无漏，因为对自相生起了定解。就像初地的真谛一样。如果这样认为，那就失去了断断续续的差别。经文中也说：自明离三不动摇，必定于上所为事，听思所依之见达究竟。这与有定解且不受因缘所转的说法相矛盾。即使是无漏见道本身，也不能说是持续不断地见到，因为必须通过寂止的修道才能逐渐持续，并且必须学习双运。正如所说：密听密觉修瑜伽，如至中枢之觉识，周遍行持自主义。还有些卡达纳瓦人说：在有漏的时候，以自性自证的现量见到，在无漏的时候，以瑜伽的现量见到。这种说法暂时听起来合理，但从理证上来说是不成立的。正如所说：因果同时圆满者，各自于自得自在，见义入道至究竟，见法之中入涅槃。因此，不能舍弃世间自在的真谛以自证的现量见到的说法。我的上师罗尼说：在有漏的时候，见到自性是见到，但见的方式有所不同，相对于无漏见道来说，是不清楚的，或者说是以见到能力的方式见到。如果这样，那么就成了与无漏没有差别，因为见到了自相。或者回答说：仅仅是见到而已。因为是以获得能力的方式见到。第一种说法不遍，第二种说法的理由不成立。
English
I think so. Also, some pessimists say: Don't talk about the unawakened with outflows, even if you know a little bit of awakening, you will think that there is no need to generate self-characteristics. This statement is very unreasonable. The path with outflows should become the path of seeing without outflows, and there is no difference between the two. Because it is considered unnecessary to generate self-characteristics. If you think like the third day's moon, it will be very clear. Some Nirivas also say: In the case of outflows, seeing intermittently, and in the case of no outflows, seeing continuously. This statement is also unreasonable. First of all, when seeing the path, is there a definite understanding of the realization of self-characteristics? If it is like the second statement, then the function of seeing the truth is not established. If it is like the first statement, then it becomes without outflows, because a definite understanding has arisen about the self-characteristics. Just like the truth of the first ground. If you think so, then you lose the difference of intermittent. The scriptures also say: Self-illumination is free from the three, unwavering, and must be accomplished on what is done above. The view based on hearing and thinking reaches the ultimate. This contradicts the statement that there is definite understanding and is not transformed by conditions. Even the path of seeing without outflows itself cannot be said to be seen continuously, because it is necessary to gradually continue through the path of tranquil meditation, and it is necessary to learn the union of the two. As it is said: Secret hearing, secret awareness, practice yoga, like the consciousness that reaches the center, universally practice the meaning of autonomy. Some Kadarnavas also say: In the case of outflows, seeing the self-nature with the direct perception of self-awareness, and in the case of no outflows, seeing with the direct perception of yoga. This statement sounds reasonable for the time being, but it is not established from the perspective of reasoning. As it is said: Those who complete cause and effect at the same time, each gains freedom in themselves, seeing the meaning and entering the path to the ultimate, entering Nirvana in the Dharma of seeing. Therefore, one cannot abandon the statement that the truth of worldly freedom is seen with the direct perception of self-awareness. My guru Roni said: In the case of outflows, seeing the self-nature is seeing, but the way of seeing is different. Compared with the path of seeing without outflows, it is not clear, or it is seen in the way of seeing the ability. If so, then it becomes no different from without outflows, because the self-characteristics are seen. Or answer: It is just seeing. Because it is seen in the way of obtaining ability. The first statement is not universal, and the reason for the second statement is not established.
Chinese
对此的回答是，仅仅珍视上师的教言，并不会使善良之心生起，因为有漏的见解和法性各自的自相，两者以显现相违的方式存在。关于自宗的回答，需要进行区分：一般来说，在见解的场合，是见到法性自相还是没有见到？具体来说，在有漏见解的场合，是见到还是没有见到？如果按照第一种情况，也有见到的时候，因为对于根器极为敏锐的人来说，从闻思的见解中解脱出来，是不可否认的。如是说：本来于法界中为一味，因缘之尘如何能遮蔽？于此不执著我与我所，以殊胜智慧如是证悟。如是说。另外，见解并非仅仅是有漏的，所以在某些情况下，见到自相并不矛盾。如是说：见解虽主要说是见，实则智慧皆平等。如珍宝商主一般，须知从始至终。如是说。如果按照第二种情况，则没有见到。对于根器上等的中等及以下者来说，在有漏的场合，依靠听闻的总相之声，通过思辨之智，对见解的意义总的认识。因为习惯于有漏的止观禅定，所以在无漏中，自相的体性无法生起，也无法见到。从那之后，直到佛地的过程中，逐渐断除细微的障碍，从而生起明晰的差别，并且证悟了无法生起四时俱生的智慧。如是说：然而初地之次第，如远近亲疏般力量增长，因缘上下果实显现，明晰之差别次第而行。彼等并非不合时宜，所说之事物实为一体。如是说。因为无法证悟无有分别的唯一决定，所以通过见解的各种名相，在各自的道位上断除戏论。如是说：智慧普贤九尊神，生于瑜伽次第之续部，因此称之为三智慧，续部之义为陀罗尼所摄持。如是说。因此，有漏道之此时，法性不被视为自相，因为断除遍计所执的对治，即大见道本身并不依赖于续部，共同的加行。
English
The answer to that is that merely cherishing the words of the lama does not give rise to a good heart, because the defiled view and the self-nature of reality each exist as contradictory phenomena. The answer according to our own system is to divide and apply it: In general, in the case of view, do you say that you see the self-nature of reality or not? Specifically, in the case of defiled view, do you say that you see it or not? According to the first case, there are times when you do see it, because it is undeniable that even the most acute of faculties are liberated from the view of hearing and thinking. As it is said: Originally, it is of one taste in the realm of reality, how can the dust of conditions obscure it? There is no grasping of self and what belongs to self, thus the supreme wisdom realizes. As it is said. Furthermore, since view is not limited to being defiled, it is not contradictory to see self-nature in some cases. As it is said: Although view is mainly spoken of as view, in reality, all wisdom is equal. Like a precious merchant leader, one must know this from beginning to end. As it is said. According to the second case, it is not seen. For those with average or lower faculties, in the case of defilement, they rely on the general sound of hearing, and through the wisdom of thought, they generally understand the meaning of view. Because they are trained to be familiar with the samadhi of defiled calm abiding, the essence of self-nature cannot be generated or seen in the undefiled. From then until the state of Buddhahood, subtle obscurations are gradually removed, thereby generating distinct clarity, and the wisdom of omniscience, which cannot be generated by the simultaneous union of the four times, is realized. As it is said: However, the stages of the first ground, like nearness and distance, increase in strength, the causes and conditions above and below explain the results, the distinctions of clarity proceed gradually. These are not untimely, the things spoken of are actually one. As it is said. Because one has not been able to realize the single certainty without distinction, one cuts off elaboration in the respective stages of the path through various terms of view. As it is said: Omniscient wisdom, nine deity hosts, born from the tantra of the stages of yoga, therefore it is called the three wisdoms, the meaning of the tantra is held by the dharani. As it is said. Therefore, in this stage of the defiled path, reality is not seen as self-nature, because the antidote to abandoning conceptual imputation, the great path of seeing itself, does not rely on the tantra, the common practice.
Chinese
所谓如道，是指通过果相、反证周遍而成立的。 既然如此，那么先前的总相是否周遍于必要呢？如果不周遍，那么在见解上就会成立种类的总相。如果周遍，那么即使在有漏法中也不会证悟自相。如果这样说，那不是的，因为这里种类的差别成立，所以总相不会显现。 这样说。证悟与未证悟的过失和功德，在于是否能从轮回中解脱的差别。 如经中所说： 因为如实进入善妙之道， 一切盛大皆是漏失和束缚之因。 又说： 谁能如此见解和证悟， 乃是殊胜成就之精华。 犹如摩羯鱼之手印一般， 最初的尽头证悟却不见其义。 进入缘起的特征，在三摩地中有二： 意乐修习和决定圆满修习。 第一种有四： 意义、修习方式、必要、辩论破斥。 第一种是意乐以境为对境，意识是善分别的行相。 如经中所说： 一切道于刹那间修习后， 意乐修习戏论之轮。 修习方式是在一座之中，从下至上守护轮，到上至下守护身体，仅仅以意乐圆满地进行。 如经中所说： 于自显无别坛城之中， 以进入之相平等结合， 从一切方时安乐逝者意， 圆满亲近之坛城， 成为亲近之殊胜誓言。 必要性是，为了自身，以能圆满殊胜福德资粮的力量，从相续中生起决定圆满之道；为了他人，以事业力量不欺骗地显现。 如经中所说： 以能力加持而圆满。 辩论破斥是： 在此时，是以生起次第本尊的形象，以总义为对境而修习呢？还是以自相为对境的方式修习呢？如果以前者的方式，那么修习道就变得无意义了。因为总义的特征是不明显、不能起作用的虚构和无实有，就像听到噶当派历史的意识一样。如果以后者的方式，那么就与决定圆满没有差别了，并且仅仅通过生起次第就能见到本尊的面容也是不合理的，因为自相