English
Conducting oneself without contradicting the Dharma, one's actions become far superior to those of ordinary beings. By continuously engaging in the activities of the three doors (body, speech, and mind), one perfects the two accumulations of merit and wisdom. The qualities of realizing the view are mentioned briefly, but if elaborated upon in detail, they would be inexhaustible. Tenth, there are two measures of the view: First, the measure of thoroughly understanding and perfecting the view through the gate of hearing and contemplation. For example, just as the reflections of the sun, moon, planets, and stars appear in the clear, untroubled ocean, when the nature of self-awareness is manifestly seen, that nature is free from the three characteristics of representation. It does not rely merely on words and terms to conceptualize the general meaning, but in the self-aware manifestation among the four manifestations, it is free from the object of focus. In objectless self-illumination, it is free from the three characteristics of the object of observation, the observer, and the observation. Unmoved by the influence of other philosophical systems, one has definitively ascertained the confidence of self-awareness. This is the measure of perfecting the view that is properly understood through hearing and contemplation. Second, understanding the words implies that although the essence is the same, it becomes clearer, along with examples. However, the word "however" indicates that dissimilar things are similar. Although the view cannot be realized through hearing and contemplation, it is similar to the object of realization, the view itself. That is to say, just as there are differences in the view according to the order of higher and lower levels, what is the difference? It shows the difference between clarity and lack of clarity. For example, when seeing forms in the field of activity of a very clear eye faculty, it is clear when near, unclear when far, and very clear when close. Similarly, the power of meditation gradually increases the view. Therefore, even for each of the causes of knowing the view and the conditions of entering into the temporary results of samadhi, although the upper cause and the lower result are related in the path, the meaning of the view itself becomes clearer than the previous path, and the distinctions of the path gradually become clearer. Because there is a difference between clear and unclear views, the views of the upper and lower stages of the path are distinguished, and names such as the view of suchness are mentioned separately. However, the actual reality of the view itself is the same, because it is the nature of the mind. Eleventh, there are three faults of non-realization. Non-realization
Chinese
真实的过患，以及劝勉努力于证悟之义。这是关于禅定等与因果如何联系的阐述。第一部分有三点：第一，因愚昧无知而懈怠，导致堕入恶道的过患。如果不能像前面所说的见地那样去理解，那就是缺乏智慧。愚昧无知的人用言辞从各种好的经文中摘取“一切法平等”的说法，然后说出来。由于不理解见地平等性的意义，就会变得懈怠，行为上也会变得懒散，这样一来，今生所需之事无法成就，来世则会堕入恶道。第二，劝勉不要以文字之见自满，而要使言辞与意义相符。如果不深刻理解心性平等性的意义，只是口头上说一切法都是平等性，那么就不会真正证得果位。因为不理解意义就会有过患，所以要使意义和言辞相互关联，并努力理解。如果说不理解见地就没有必要进入道，那不是这样的。然而，如果言辞和意义相互关联，没有疑惑地理解，那么一切意义的果实都会实现。第三，劝勉如果没有见地，所有的道都会泄露和束缚，所以要证悟见地。例如，一个视力好的人，如果是个瞎子，即使走在路上也无法到达目的地。同样，如果不理解见地就进入道，那么所有的道都会泄露，成为轮回的束缚之因。因为这不会带来获得自他利益的果实，所以会有心识堕入恶道的过患。因此，劝勉要努力和精进于见地的意义。第二，劝勉努力于证悟之义。就像前面所说的，已经显示了证悟见地的标准，那些以正确的方式看到自性光明、三解脱之法性见地的人，无论是谁。注释中说，任何以这种方式看到见地意义的人。注释：不要思考见地意义之外的其他事物，而要熟悉和习惯于见地的意义本身。那些渴望获得殊胜果位成就圆满佛果的殊胜之人，要将见地融入
English
The actual faults, and advice to strive for the meaning of realization. This explains how samadhi and others are related to cause and effect. The first part has three points: First, the fault of falling into the lower realms due to ignorance and laziness. If one does not understand according to the meaning of the view mentioned above, it is a lack of wisdom. Ignorant people extract the saying "all dharmas are equal" from various good scriptures and then speak it. Because they do not understand the meaning of the equality of view, they become lazy, and their behavior becomes sluggish, so that the things needed in this life cannot be accomplished, and in the next life they will fall into the lower realms. Second, advice not to be satisfied with the view of words, but to make words and meaning consistent. If one does not deeply understand the meaning of the equality of mind-nature, but only says verbally that all dharmas are equality, then one will not truly attain the fruit. Because there is a fault if one does not understand the meaning, one must relate meaning and words to each other and strive to understand. If it is said that there is no need to enter the path if one does not understand the view, that is not the case. However, if words and meaning are related to each other and understood without doubt, then all the fruits of meaning will be realized. Third, advice that if there is no view, all paths will leak and bind, so one must realize the view. For example, a person with good eyesight, if he is blind, even if he walks on the road, he cannot reach his destination. Similarly, if one enters the path without understanding the view, then all paths will leak and become the cause of the bondage of samsara. Because this will not bring the fruit of obtaining benefits for oneself and others, there will be the fault of the mind falling into the lower realms. Therefore, advice to strive and be diligent in the meaning of the view. Second, advice to strive for the meaning of realization. Just as it was said above, the standard for realizing the view has been shown, those who see the nature of self-luminosity, the three-liberation dharma-nature view in the correct way, whoever they are. The commentary says that anyone who sees the meaning of the view in this way. Note: Do not think of anything other than the meaning of the view, but become familiar and accustomed to the meaning of the view itself. Those noble beings who desire to attain the supreme fruit of accomplishment, the perfect Buddhahood, should integrate the view into
Chinese
并劝诫说，要时常以精进使意义明晰并禅修。第三，是关于三摩地等与因果关联方式的阐述。例如，如同客人熟悉道路后进入道路一样，为了在证悟见地后进行禅修，了知因是见地，进入的缘是三摩地等，前者是因，后者是果的方式相关联。第三是章节的名称。基位处所，胜义谛和世俗谛无别的智慧，本来就以自性存在于自身中的意义，即以自证的现量见到，是阐述见地的论典的词句意义。以界限和类别来划分和执持的意义，称为章节。其中有九个类别，这是从上往下数的第二个意义。第二个总义是进入之缘的体性，三摩地有三点。第一，礼敬并承诺宣说。也就是在前一章中，了知一切法皆是自性心，觉性自成的大状态，以了知见地而生起信解，这是以衡量无与伦比的证悟之门来赞颂第三章。在了知见地之后，要修习的道，即进入之缘的体性，将要宣说三摩地。第二，详细解释意义分为两点。第一，是上下道的关联。也就是道的次第或时间的先后，前前是定的等等，无论是什么，都是生起道次第或时间的后后，一境等任何一种的方便和因。同样，前前是方便或因，后后道，一境等等任何一种，都是从前前道，定的等等方便中产生的果。第二，详细解释道的所缘分为两点。第一，是简略指示，如前所说，道的前后有因和果，也有方便和从方便中产生的关联的道，例如，如同轮回的生处之轮的自性，化生和胎生有快慢一样，智慧能力和精进好的是同时的化生，差的是逐渐的胎生，像这样以区分的方式来显示两种身体。
English
And he advised to always clarify the meaning with diligence and meditate. Third, it explains how samadhi and other things are related to cause and effect. For example, just as guests enter the road after knowing the way, in order to meditate after realizing the view, knowing the cause is the view, and entering the condition is samadhi and others, the former is the cause and the latter is related as the fruit. The third is the name of the chapter. The basis, the place, the wisdom that is inseparable from the ultimate truth and the conventional truth, the meaning that originally exists in oneself as one's own nature, that is, seeing with self-awareness, is the meaning of the words of the scriptures that explain the view. The meaning of dividing and holding with boundaries and categories is called a chapter. There are nine categories, and this is the second meaning counted from the top. The second general meaning is the nature of the entering condition, and there are three points in samadhi. First, pay homage and promise to explain. That is, in the previous chapter, understanding that all dharmas are self-nature mind, the great state of awareness spontaneously accomplished, giving rise to faith and understanding by understanding the view, this is praising the third chapter by measuring the gate of incomparable realization. After realizing the view, the path to be practiced, that is, the nature of the entering condition, will be explained as samadhi. Second, the detailed explanation of the meaning is divided into two points. First, is the connection between the upper and lower paths. That is, the previous one in the order or time of the path, whatever it is, such as samadhi, is the means and cause of generating the later one in the order or time of the path, such as one-pointedness. Similarly, the former is the means or cause, and the latter path, whatever it is, such as one-pointedness, is the result of the former path, such as the means of samadhi. Second, the detailed explanation of the object of the path is divided into two points. First, it is a brief indication, as mentioned above, the path before and after has cause and effect, and there is also a path of connection between the means and the result of the means, for example, like the nature of the wheel of the place of birth of reincarnation, there is fast and slow in transformation and womb birth, the wisdom ability and diligence are good at the same time, and the bad is gradually womb-born, like this, two bodies are shown in a way of distinction.
Chinese
地的解释有两种，即顿悟和渐悟。第一种有三种。第一种是顿悟的禅定修习方法：顿悟就像从存在中化现而生，身体圆满成熟一样。对于那些比渐悟的见修行更高，具有无别证悟三谛之把握的人来说，这四种昆能显现大手印一俱生的禅定修习，四者以双运无二的方式存在。从最初的时刻，当见解刚被证悟时，就立即习惯于顿悟四谛。见解是自生、无边无际的大圆点之自性，在此基础上，渐悟的修习，即大空性，智慧幻化，无别因之禅定这三种，在同一时刻无有差别地圆满为无二的大圆点，这就是无有造作的真如之义，即等性之界。它是不停息的显现，是昆都桑的禅定，大圆点显现为身和智慧，是因之禅定。渐悟的三种禅定依次修习，而在此是顿悟，同时具备。第二，揭示了不超越将八识证悟和修习为五智。心，即八识，证悟为五智之显现，通过证悟见解的意义，修习禅定来控制觉性，修习的意义是：八识自性无有对境，自明自显，这不超越无分别的五智意之自性，因此是大手印。第三，分别解释。这有二：上等者，证悟无漏之真谛而证得佛果；中等者，顿悟有漏之真谛。第一种有二：不违越之誓言，以及与之相应的行为而证得佛果之方式。第一种有二：第一，揭示了等性之义不超越见修行。以见解证悟基之义等性，通过修习，如果不违越等性之义的誓言，安住于其意义中，那么不舍弃任何事物，就能获得与果位圆满自性大者，普贤如来无别的地位。