English
Oh, that is the objective condition. The so-called "momentary arising" refers to the continuous arising of the next moment after the previous moment has ceased. This is also the immediately preceding condition. Thus, relying on the gathering of the five causes and conditions, the lama speaks of the virtues of the higher vehicle and points out the faults of the lower vehicle, thereby generating joy and longing for the higher vehicle, and aversion for the lower vehicle, and then entering the higher vehicle. There are two faults in realizing the view: the concomitant cause and the co-emergent cause. The former is: it is endowed with seven natures, one of which is definitely the cause. Therefore, that which possesses the seven characteristics of intelligence is the concomitant cause. The latter is: those who possess intelligence, thought, and wisdom, listen, uphold, and contemplate, and are able to discern and decide when contemplating, these two are the cause of wisdom. Therefore, listening and thinking are considered to be the cause of acting together. ༈ There are four types of causes and conditions: cause and condition, dominant condition, objective condition, and immediately preceding condition. The first is: the concomitant cause, which is the self-nature cause, is considered the self-cause condition. The second is: the Khenpo possesses scriptures and oral instructions, which are considered to be the condition of acting together. Therefore, the Lama Vajra Acharya, possessing scriptures and oral instructions, is the dominant condition. Third, here, the vehicle of Mahayoga is the objective condition. Fourth, it is in accordance with the state of mind. ༈ The method of realizing the view is: to determine with reasoning, to grasp with meaning, to distinguish between acceptance and rejection, to determine the direction of meaning, and to distinguish the types to determine the direction of meaning. The detailed explanation of these will be explained in the following method of realization. ༈ Regarding the common exposition of the nature and classification of views, there are four types: establishing the classification of views from the perspective of reasoning, establishing the classification of views from the perspective of the meaning of the tantras, establishing the classification of views from the perspective of the stages of the path, and establishing the classification of views from the perspective of the nature of the view itself. The first is: wherever there is reasoning, there is a tenet, therefore, the classification also follows it. The second is: in order to fully understand the ten things of the meaning of the tantras, each has a view, therefore, there are ten natures of the view. The third is: the characteristic of knowing the cause, up to the view
Chinese
萨。直至究竟道，有九种见解的类别。第四是：八识聚是自见的体性，因此有八种见解的类别。接下来是关于行持：有利己的行持和利他的行持。也就是，以证悟见解为目的的行持，以及通达见解于心的行持。第一种是：以证悟见解的方法来说，就是闻思的行持，主要是有利己的行持。第二种是：已经证悟见解的行持，主要是有利他的行持。接下来是关于功德：不舍弃证悟的功德，无论运用何种证悟的功德都能圆满二资粮，证悟的功德能圆满三义，证悟的功德不堕轮回并能安乐地显现。接下来是关于暖相：有两种，根本暖相和支分暖相。接下来是关于征相：具有以力量证悟的潜能等。说了十二句偈颂，简而言之有九种。接下来是关于量：有两种，闻思的见解达到究竟的量，以及见解的体性虽然相同但却能增上的阐述。第一种是：如清澈海洋中的倒影。等，用六句偈颂来阐述。第二种是：然而土地与土地的次第。等，例如在眼识的行境中，事物的显现清晰，但在远处，自相并不如实清晰，靠近时则越来越清晰。这就像事物的本质没有改变，而是观看者的视角越来越清晰一样。虽然见解的体性没有改变，但见解的力量有增长的次第，因此可以从上到下逐步提升。接下来是关于未证悟见解的过患：由于恶劣的智慧而未证悟，这是懈怠的过患。以及阐述了未证悟意义，即使词句相同也无法成佛。以及阐述了如果没有见解，一切道都会泄露和束缚的过患。如此安住于十四个总义，如果归纳起来可以归纳为三种：使见解安住在相续中的因，见解自身的体性，以及必要和目的。其中，见解的因有：时间、处所、实物、条件、方法和行持这六者，都归纳为使见解安住在相续中的因。接下来是关于类别
English
Sa. Down to the ultimate path, there are nine categories of views. The fourth is: the eight consciousness aggregates are the nature of self-view, therefore there are eight categories of views. Next is about conduct: there is conduct for one's own benefit and conduct for the benefit of others. That is, conduct aimed at realizing the view, and conduct that internalizes the realized view. The first is: in terms of the method of realizing the view, it is the conduct of hearing and thinking, mainly conduct for one's own benefit. The second is: the conduct of having already realized the view, mainly conduct for the benefit of others. Next is about qualities: not abandoning the qualities of realization, perfecting the two accumulations no matter what qualities of realization are used, the qualities of realization perfecting the three meanings, and the qualities of realization not falling into samsara and manifesting blissfully. Next is about warmth: there are two types, root warmth and branch warmth. Next is about signs: possessing the potential to realize through strength, etc. Twelve verses are spoken, briefly there are nine. Next is about measure: there are two types, the measure of the view of hearing and thinking reaching the ultimate, and the explanation that although the nature of the view is the same, it can still be improved. The first is: like the reflection in a clear ocean. Etc., explained with six verses. The second is: However, the order of land and land. Etc., for example, in the object of the eye consciousness, the appearance of things is clear, but at a distance, the self-characteristics are not as clear as they are, and when close, they become clearer. This is like the nature of things not changing, but the viewer's perspective becoming clearer. Although the nature of the view does not change, there is a gradual increase in the power of the view, so it can be gradually improved from top to bottom. Next is about the faults of not realizing the view: not realizing due to bad intelligence, this is the fault of laziness. And it explains that without realizing the meaning, even if the words are the same, one cannot become a Buddha. And it explains the fault that if there is no view, all paths will leak and be bound. Thus abiding in fourteen general meanings, if summarized, it can be summarized into three types: the cause of making the view abide in the continuum, the nature of the view itself, and the necessity and purpose. Among them, the causes of the view are: time, place, substance, conditions, method, and conduct, these six are all summarized as the cause of making the view abide in the continuum. Next is about categories.
Chinese
本体真实，量和三者，都包含在见解的本体中。需要说明的是，功德、暖相、征相、以及未证悟的过失这五者，都包含在见解的必要目的中。其中，对于三个意义，最初在因上讲了六种，但归纳为两种，也就是使未生起的见解生起的因，以及使已生起的见解稳固的因这两种。其中，时间也作为使未生起的见解生起的因，也就是，暂时以希求之心，对于听闻有精进的行持，因此，成为使未生起的见解生起的因。器也是，以自性的因堪为法器吗？即使通过修习堪为法器，也因为具有智慧的七种特征，能够理解见解，能够证悟，因此，成为未生起的见解生起的因。具有法器功德的，成为使已生起的见解稳固的因。因、缘、行持三者很容易理解。也就是，本体有三种，但归纳为一个，对本体进行区分，就产生了名相，讲述名相，就产生了本体。量也包含在本体中，见解的本体达到究竟就叫做量。必要目的有五种，但归纳为两种，遣除他者和追求意义。功德、征相和暖相这三者是追求意义的必要目的，指出未证悟的过失是遣除他者的必要目的。总的来说，有十四个意义，数。证悟的必要目的有两个，数。遣除他者，如果没有见解就无法找到道路，因此，说明了见解的必要性。正直，法性远离一切局限、偏袒，不可思议的意义没有证悟和没有见到，因此，执着于一方的修行，进入不可思议的禅定坛城，因为不了解法性的意义是愚蠢的，因为遮蔽了真实的实相是黑暗的，因为没有断除意义的怀疑是不确定的，具有幻化的心识，那个人没有智慧的眼睛，所以，走向盲人的大城市，在轮回的处所漂泊。追求意义，因此，说明了必须通过听闻和思维来证悟见解。正直，如果没有证悟见解，即使修行也无法找到道路，在轮回的处所漂泊，因此。
English
The essence is reality. The measure and these three are included in the essence of the view. Furthermore, the purpose is shown. Qualities, warmth, signs, and the fault of not understanding, these five are included in the purpose of the view. Among these, regarding the three meanings, although six are shown in the cause, they are condensed into two, namely, the cause that makes the unarisen view arise, and the cause that makes the arisen view stable. Among these, time also goes as the cause that makes the unarisen view arise, that is, for a while, with the mind of aspiration, there is the effort of diligence in listening, therefore, it goes as the cause that makes the unarisen view arise. The vessel also, is it suitable as a vessel by the cause of its own nature? Even if it is suitable as a vessel through training, because it possesses the seven characteristics of intelligence, it is able to understand the view, able to realize it, therefore, it goes as the cause of the unarisen view arising. That which possesses the qualities of a vessel goes as the cause that makes the arisen view stable. Cause, condition, and action are easy to understand. That is, although there are three aspects to the essence, they are condensed into one. By differentiating the essence, names arise. By explaining the names, the essence arises. The measure is also included in the essence, the essence of the view reaching its end is called measure. Although there are five purposes, they are condensed into two: eliminating others and seeking meaning. These three, qualities, signs, and warmth, are the necessary purpose of seeking meaning. Showing the fault of not understanding is the necessary purpose of eliminating others. Furthermore, there are fourteen meanings in detail. Count. There are two necessary purposes for realization. Count. Eliminating others, if there is no view, the path cannot be found, therefore, the necessity of the view is shown. Straightforward, the nature of reality is free from all limitations and biases, and because the inconceivable meaning is not realized and not seen, therefore, the practice of clinging to one side, entering the inconceivable mandala of samadhi, because not understanding the meaning of the nature of reality is foolish, because obscuring the true reality is darkness, because not cutting off the doubt of meaning is uncertain, having a mind of illusion, that person has no eye of wisdom, therefore, going to the great city of the blind, wandering in the place of samsara. Seeking meaning, therefore, it is shown that the view must be realized through hearing and thinking. Straightforward, if the view is not realized, even if one practices, the path cannot be found, and one wanders in the place of samsara, therefore.
Chinese
无明犹如翳障，智慧之名如同盲者，对于此者，如同金刚阿阇黎以锥刺之，以财物侍奉令其欢喜。先行获得灌顶等，之后听闻摩诃之论典，开启智慧之眼，观见所知自性之坛城，必须能够见到意义。因此，为了在道的最初证悟见地，称为求义之必要。第二，关于器，第三，共同宣说时间，分为三：总说、广说和结尾。第一，总说：如此证悟和见到，也是对于成为自性之器者，称为近。对于成为修习之器者，称为远。此二者的意义是：以前未曾修习大乘，能够理解、能够证悟大乘之法者，是自性成为器者。以前修习共同乘，而成为此之器者，是成为修习之器者。因为常人具有此二者。对于此二者，又以次第之次第，次第之顿悟，顿悟之顿悟，顿悟之次第四分来区分，从而进入并证悟大瑜伽。这些的意义是：以前从凡夫八识开始，修习瑜伽以下的乘，先行之后，然后能够进入摩诃瑜伽，这是次第之次第。次第之顿悟是：修习了生起次第的四种，舍弃外密三部之后，能够进入摩诃瑜伽。顿悟之次第是：以前修习任何一个大乘，能够进入摩诃瑜伽。顿悟之顿悟是：以前未曾修习任何乘，就能够进入摩诃瑜伽。广说分为二：时间长久者，成为修习之器；时间短促者，自性成为器。第一者分为二：列举，总说；正直，对于时间长久者，在如化身刹土微尘数劫中，对于出离之乘等极其修习，善住且具有智慧之眼者一。