English
Secondly, therefore, through reasoning, realize that the five sense faculties manifest clearly in one's own awareness without objects or subjects. The second is the view of the mind's consciousness, the inseparability of the realm of reality and wisdom. It is the meaning of realizing that the knowable realm of phenomena and the knowing wisdom are inseparable. It is free from artificiality and inseparable from suchness, therefore it is called the Vajra family. The third is the mind's faculty, the view of self-appearance without duality of grasping and being grasped. The clarity of the external object of grasping is separated from the aspect of the internal mind's grasping, and one's own nature is known by oneself. That itself appears as self-luminous in a way that is without object or subject. The fourth is the mind's object, all phenomena are spontaneously accomplished, the view of great equality, pure internally and externally. The nature of mind is impartial, vast and all-pervading, and dwells as the spontaneous accomplishment of samsara and nirvana, appearing as the source of all things. Therefore, the mind's object, the internal and external of conditioned phenomena, that is, all sentient beings of the container world, are primordially pure. Thus, the direct realization of self-awareness that is pure in the unconditioned is also the inseparable, equal nature of reality. The meaning of realizing this is that the realm of reality is primordially inseparable, Vajra, without good or bad, it is equality. The fifth is to summarize, the view of the inseparability of the knowable and the known. The internal consciousness and the distinctions of the external objects that it enjoys are non-dual in the essential nature of the realm of reality. Therefore, all phenomena encompassed by object and consciousness are realized as being completely perfected in a state of one taste in the mind of enlightenment. Secondly, there are eight categories of the nature of the view of the eight consciousnesses. First, the view of the eye, which shows form and clarity-emptiness as inseparable, as self-appearance of wisdom. All phenomena are unmixed and complete in self-appearance, the inseparability of clarity and emptiness is the view of the object of knowledge, form. Because the object to be seen and the consciousness of the seer are inseparable, all the realms of the victorious ones of the ten directions are seen as non-dual self-appearance. Not seeing anything as object or subject is the view of the eye of wisdom, it is the supreme of seeing object and subject. Second, the meaning, sound and sound-emptiness are inseparable, the view of the ear. The nature of reality is vast and all-pervading, self-luminous without object, the meaning of understanding the nature is the view of the object of knowledge, sound.
Chinese
听闻也是在无有能听所听二者的情况下，于自显中听闻的最殊胜者，即是智慧耳之见。第三，意义香与觉空无别，即是鼻之见。由于无有能取所取之垢，以清新使智慧之根满足的法性之义，即是所知境香之见。并且，那也是在无有能嗅所嗅的情况下，于自如无二自显中觉知的智慧鼻之见。第四，意义味与体验空无别，即是舌之见。法性之义，体验无有二取之精要的智慧之义，即是所知境味之见。并且，体验那体验之事业的境，与体验之心的二者无有，于此之中体验即是智慧舌之见。第五，所触与触空无别，即是身之见。仅是如此，于真实法性之义的触之义，即是于所知境触之见，并且那也是一切触之本体。远离能触所触，即是智慧身之见。第六，意无偏颇，于智慧自显中见。于境法有为与无为之界的一切各异者，于一切知者，意自明智于智慧中如自在之王般自在显现，即是智慧意之见。第七，烦恼意无我自明。一切皆是自显，因此于阿赖耶识执著为我的烦恼意，当觉性自明时，连同我执，远离常我自主的烦恼意，即是了悟无我之见。第八，阿赖耶识智慧自明，一切智之见。外境之义，一切境与有情之阿赖耶识于无分别之状态中显现。阿赖耶识自生之智慧，即是一切智之见。第二，次第之义，数量有三。第一，总说，之前已讲述本体之分类，再次，见之分类的真实是，以道之见高低的次第，意义之分类，传承意义名称之分类的讲述是这样的。第二，广说也有二，意义道之见的数量，与传承意义名称之见的数量。第一中有二，第一，以正理确定见之确定的发展次第之见的数量。胜义无自性与世俗如幻的
English
Hearing is also the most excellent of hearing in self-appearance, without the two, the hearer and the heard, which is the view of the wisdom ear. Third, the meaning of smell and the emptiness of sensation are inseparable, which is the view of the nose. Because there is no impurity of grasping and being grasped, the meaning of the Dharma-nature that satisfies the power of wisdom with freshness is the view of the object of knowledge, the smell. And that is also the wisdom nose view of perceiving in self-appearance, where there is no duality of self-awareness, without the smeller and the smelled. Fourth, the meaning of taste and the emptiness of experience are inseparable, which is the view of the tongue. The meaning of Dharma-nature, the meaning of experiencing the wisdom of non-duality of essence, is the view of the object of knowledge, taste. And experiencing that very act of experiencing the object, and the mind that experiences it, as non-dual, is the view of the wisdom tongue. Fifth, what is to be touched and the emptiness of touch are inseparable, which is the view of the body. Just so, the meaning of touch in the meaning of the true Dharma-nature is the view of touching the object of knowledge, and that is the basis of all touch. Separated from what is to be touched and what touches, is the view of the wisdom body. Sixth, the mind is impartial, seeing in the self-appearance of wisdom. To know all the various realms of conditioned and unconditioned phenomena, the mind, self-awareness, is self-appearing like a king who has mastered wisdom, which is the view of the wisdom mind. Seventh, the afflicted mind is selfless and self-illuminating. Since everything is self-appearing, therefore, when the afflicted mind that clings to the base as self is self-illuminating, along with self-grasping, the afflicted mind that is free from the self-sufficient self, is the view of realizing selflessness. Eighth, the base consciousness, wisdom, is self-illuminating, the view of omniscience. The meaning of external objects, the base of all objects and sentient beings, appears in a state of non-conceptualization. The self-born wisdom of the base consciousness is the view of omniscience. Second, the meaning of the order, the number is three. First, the summary, having previously discussed the categories of essence, again, the reality of the categories of views is that, with the order of high and low of the views of the path, the categories of meaning, the discussion of the categories of names of the meaning lineage is like this. Second, there are two in detail, the number of views of the meaning path, and the number of views of the meaning lineage name. There are two in the first, first, the number of views of the developmental stages of determining the view with logic. The ultimate nature is without self-nature and the conventional is illusory.
Chinese
智慧与彼二无别地见解与证悟，以及远离行境而使自明成为现量四者依次为：本体一、字句之理、加持、现量证悟四者按顺序结合。大空性、大悲、手印一，以及寂静和四相，即资粮道。空性、无相、无愿、自性光明之解脱四门依次结合。近修、近圆修、修、大修四者与加行道相结合，且资粮道的数量各自区分，即与经验动摇、获得、熟悉、稳固、究竟的经验依次增上相结合。第二，道的见解数量有二。第一，道的见解数量的确定：于法性真谛无别平等性之状态中不畏惧，使自明成为现量，断除增益，获得确信无疑之信赖智慧，即了知因的见。不舍弃显现之诸相，具足一切殊胜之大空性，于见解与了悟之状态中安住，即定空性之见。能所二取无别，自明大悲之禅定智慧，幻化之体性显现，此为观一切显现之禅定大悲之见。与本尊之手印一之身无别，于明之现量中明晰，即视果为本尊。所有分别念皆于众多本尊之坛城中明晰之手印广布之见。于加行道无间道中，以无自性之五妙欲而行持，见二资粮大圆满，即加行道积资之见。于寿命自在之见道寿命自在之见。于意平等性之义中不摇动之修道大手印之见。以及父母之三十二喜乐，以及父亲之十六喜乐，以五智之力量，全知任运成就之持明之见，共有九种。第二，彼等由三慧所生之理。若问见解之种类由何因所生？第一，听闻甚深之经论，以及思
English
Wisdom and seeing and realizing the inseparability of the two, and making self-awareness manifest, free from the realm of action, are the four in order: the single essence, the nature of letters, blessings, and the fourfold realization of manifestation should be combined in order. Great emptiness, compassion, the single mudra, and the four aspects of elaboration and tranquility, namely the path of accumulation. Emptiness, signlessness, wishlessness, and the four doors of liberation of self-luminous nature should be combined in order. Approach, close approach, accomplishment, and great accomplishment are combined with the path of joining, and each number of the path of accumulation is also distinguished, that is, combined with the experiences of shaking, obtaining, becoming familiar, becoming stable, and ultimately increasing in order. Secondly, there are two aspects to the number of views on the path. First, identifying the number of views on the path: By not being afraid in the state of the inseparability and equality of the truth of reality, making self-awareness manifest, and eliminating superimposition, one gains the wisdom of confidence and certainty, that is, the view of knowing the cause. Without abandoning all aspects of appearance, possessing the great emptiness that possesses all perfections, and abiding in the state of seeing and understanding it, is the view of great emptiness in meditation. Without duality of object and subject, the wisdom of the samadhi of the great compassion of self-awareness, the essence of illusion arises, this is the view of seeing compassion in the samadhi of all appearances. Being inseparable from the body of the single mudra of the yidam deity, being clear in the manifestation of awareness, is to see the result as the deity. The view of the expanded mudra in which all collections of thoughts are clear in the mandala of many deities. On the uninterrupted path of the path of joining, by practicing the five objects of desire without inherent existence, seeing the great perfection of the two accumulations, is the view of accumulating the path of joining. The view of the path of seeing, the mastery of life, which is the mastery of life. The view of the Mahamudra of the path of meditation, which does not waver from the meaning of the equality of intention. And the thirty-two joys of the father and mother, and the sixteen joys of the father, with the power of the five wisdoms, the view of the all-knowing spontaneously accomplished vidyadhara, there are nine. Secondly, showing that they arise from the three wisdoms. If asked what cause the types of views arise from? First, hearing profound scriptures, and thinking
Chinese
我通过分别思择的智慧的辨析来习惯，也就是通过资粮道的四种瑜伽的等持，以及渐次修习加行道的因，从而生起见道、修道、尽道的见解。因此，由于从闻、思、修三种智慧的因中生起见解，所以被教导要称呼为三种智慧。第二，关于续部意义名称的见解分类有二。第一，简略指示。从完全了知的对境，即续部意义九法被见解的持守所掌握的角度，指示了九种见解的分类，就像这样。第二，广说，分为九种。第一，不违越誓言的见解。续部经典中说到的根本誓言和支分誓言，并非是独立或错误的。特别是，修行者从证悟自身法性的见解状态中不违越，这本身就是誓言。通过三门来成办和守护，不违越，即是律仪。五种应作和五种应舍，共十种，以及根本的身语意三门律仪，共十三种。共同普遍的誓言，从瑜伽开始以下无边无际的应守护的事项。因为在法性大圆满点中，证悟平等性的见解状态中，一切都汇集并显现，所以无论三门如何行持，都不会违越誓言律仪。第二，无取舍的行持。自身和他人的三门行持，自身和他人的两种差别有多少，都在法性大圆满点的状态中，确定无疑地证悟无有分别。对于应行持的事物和行持者，不执着于任何一方，对于自他一切利益都无碍地行持。并且，在那时，行持者的上师和应行持的对境二者都是无二的，一切都见为自明本智，这就是行持的见解。第三，嬉戏事业的。以事业的对境和行持者二者无二的方式，对于一切所作所为都无有阻碍地行持。息增怀诛四种事业，以及唯一、一中具一切、任运成就的五种事业，也在心性离戏大圆满点的状态中，无二地明晰证悟，这就是事业的见解。第四，于处所增长供养的。