English
The nature of knowing enlightenment mind, self-appearing in the manner of without object and subject, is the essence of view. ༈. Explaining all dharmas as spontaneously accomplished, pure inside and out, and upright. The nature of dharma is without bias, therefore it is vast and extensive, and the way it is spontaneously accomplished is: the outer and inner vessel and contents are originally pure as the self-appearance of the base, which is the essence of the view. Explaining the great purity of equality, and upright. The very awareness that realizes purity in this way is also the nature of dharma, the essence of reality. Because this is inseparable, it is equal like a vajra without good or bad. Explaining the absence of duality between what is known and what knows, and upright. Because there is no duality in the realm of activity of what knows and what is known, all of samsara and nirvana are completely and without exception realized as one in the self-appearance of the base, which is the essence of the view. These meanings of the six objects of the essence of the view must be understood from the perspective of the non-mixing of needs and purposes, and from the perspective of the connection of meanings. ༈. There are eight ways to explain the eight consciousnesses as the essence of the view. Counting. Explaining form, clarity, and emptiness as inseparable and self-appearing, and upright. Explaining that all dharmas are unmixed and completely clear and empty, and that form is self-appearing is: seeing all the realms of the ten directions as unborn and self-appearing, without the duality of the object of seeing and the agent of seeing. Therefore, the object and the subject are not seen anywhere, and seeing them as non-dual and self-illuminating is the supreme eye, which is the view of the wisdom eye. Explaining sound, resonance, and emptiness as inseparable, and upright. Without pervading and being pervaded, the sound of natural wisdom pervades and awareness is self-illuminating, the sound of natural understanding is what is to be heard, and hearing without the duality of hearing is the perfection of hearing, which is the view of the wisdom ear. ༈. Explaining smell, sensation, and emptiness as inseparable, and upright. The fragrance of dharma nature, which is free from the defilement of grasping and pure, satisfies the senses of wisdom, that is, the nose that senses without smelling and smelling is the view of the wisdom nose. Explaining taste, experience, and emptiness as inseparable, and upright. The essence or heartwood of the meaning of dharma nature, all dharma nature is the experience of the explicit self-awareness of appearance and emptiness, which is the taste of dharma nature, which is the object of taste to be experienced, and the experience of the one who experiences
Chinese
您的智慧不落入二元对立，而是证悟到无二自明的体验，这是智慧舌的见地。指示触觉与空性无别，真实。仅此而已，以智慧触及真如的意义，即是真如的触觉。那正是所有触觉的基础，因为能触与所触脱离了二元对立，在无二自明中触及，这是智慧身的见地。如是，五根连同对境，证悟为法界，在究竟之时，是成办事业的智慧。指示心无偏颇的智慧显现为自性显现的见地，真实。了知一切有为和无为的法界，皆为自明法性无二，这是智慧意的见地。因为自明者在法性无二中掌握自在，故称为国王。因为在无二自明中了知，故称为自性显现。那是智慧意的见地，是分别证悟的智慧。指示烦恼意无我、无二、自明，真实。因为一切都是自性显现，因此执着阿赖耶识为我，烦恼意也是觉性无二自明。那也是阿赖耶识不混杂、圆满、无别之故。因为没有舍弃执着，所以看似有执着，实际上执着并不存在，了知远离了执着实有的我，意为无二自明，这是烦恼意无我自明的见地，是平等性智的意义。阿赖耶识中显现的是遍知一切的智慧见地。真实。外境和一切有情众生的阿赖耶识，不作分别，无有自性地显现，那是自生智慧的一切法，无分别地在无二自明中了知，阿赖耶识遍知一切是智慧的见地，是如镜智。法界智是四种智慧的基础。那是将八识转为五智的见地。名称的类别有两种：道之见地和续之见地。第一种有三种：计数，有漏道的见地，真实。以上是见地体性的类别。
English
Your wisdom, not falling into duality, but realizing the experience of non-dual self-illumination, is the view of the wisdom tongue. Indicating that touch and emptiness are inseparable, true. Just that, touching the meaning of suchness with wisdom is the touch of suchness. That itself is the basis of all touches, because the toucher and the touched are free from duality, touching in non-dual self-illumination, this is the view of the wisdom body. Thus, the five senses together with their objects, realizing as the Dharmadhatu, at the time of ultimate fulfillment, is the wisdom of accomplishing activities. Indicating the view of mind's impartiality, wisdom appearing as self-appearance, true. Knowing all conditioned and unconditioned Dharmadhatus as self-awareness, Dharmata non-dual, this is the view of the wisdom mind. Because the self-aware one masters freedom in Dharmata non-duality, it is called the King. Because it is known in non-dual self-illumination, it is called self-appearance. That is the view of the wisdom mind, the wisdom of separately realizing. Indicating afflicted mind as selfless, non-dual, self-illuminating, true. Because everything is self-appearance, therefore clinging to the Alaya as self, the afflicted mind is also awareness non-dual self-illuminating. That is also because the Alaya is unmixed, complete, and undifferentiated. Because clinging is not abandoned, it seems as if there is clinging, but in reality, clinging does not exist, knowing the mind that is free from clinging to a real self as non-dual self-illumination, this is the view of afflicted mind selfless self-illumination, it is the meaning of equality wisdom. What appears in the Alaya is the view of omniscient wisdom. True. External objects and the Alaya of all sentient beings, without discrimination, appearing without inherent existence, that is all the Dharmas of self-arisen wisdom, knowing without discrimination in non-dual self-illumination, the Alaya knowing all is the view of wisdom, it is mirror-like wisdom. Dharmadhatu wisdom is the basis of the four wisdoms. That is the view of transforming the eight consciousnesses into the five wisdoms. There are two types of names: the view of the path and the view of the continuum. The first has three: counting, the view of the contaminated path, true. The above is the category of the nature of the view.
Chinese
萨。此处因述说名称的类别，故称“又”。如是等等，对于道的见解的数目和续部的见解的数目，不混淆次第之义而述说数目如下：胜义远离戏论，世俗智慧如幻，彼二无别而见，如是了悟且远离行境，自证现前，以这四者次第了悟的顺序，必须如是知晓。续部唯一，文字之相，加持，现前了悟，即是说，对此必须结合资粮道、加行道、见道、修道这四道的次第来解说：胜义谛大空性的瑜伽，世俗谛大悲心的瑜伽，无别谛一印的瑜伽，远离行境戏论印的瑜伽，此为四者。其义即是四解脱门。何为四解脱门？诸法以因空故为空性，以事物空故为无相，以果空故为无愿，以及自性光明，此为四者。加行道无间，即是结合四种修持的见解。若将以上每一种道再细分为类别，并讲述体验的方式，则有动摇的体验、获得、习惯、稳固、究竟的体验，以五五的次第向上增长而炽盛。所有道的见解的数目，正直。证得不怖畏法性真谛无别平等性之境的忍，因此法性之真谛无别之义，安住于自证现前无有增益损减之处，从而获得确信无疑的定解的智慧，即是了知因的见解，此为一。安住于现见具足一切相的大空性之境，即是如是性，此为二。以无有能所二取的自证大悲心的三摩地的智慧，视一切为智慧幻化，此为一切显现大悲心的见解，此为三。对此必须转换果位安住之处来解说：果位无别本尊天之身，观想显空无二光明，此为一印的见解，此为四。所有分别念皆于诸多本尊的坛城中无二显现。
English
Sa. Here, since the categories of names are mentioned, it is called "also." These, regarding the number of views of the path and the number of views of the tantra, without confusing the meaning of the order, the numbers are stated as follows: Ultimate reality is free from elaboration, conventional wisdom is like illusion, seeing these two as inseparable, thus realizing and being free from the realm of action, making self-awareness manifest, with these four, the order of gradual realization must be understood in this way. The tantra is unique, the nature of letters, blessings, and manifest realization, that is to say, this must be explained by combining the order of the four paths: the path of accumulation, the path of preparation, the path of seeing, and the path of cultivation: the yoga of the great emptiness of ultimate truth, the yoga of the great compassion of conventional truth, the yoga of the one seal of inseparable truth, the yoga of the seal of elaboration free from the realm of action, these are the four. Its meaning is the four doors of liberation. What are the four doors of liberation? All phenomena are empty because of the emptiness of causes, without characteristics because of the emptiness of objects, without aspirations because of the emptiness of results, and the luminosity of self-nature, these are the four. The path of preparation is uninterrupted, that is, the view that combines the four practices. If each of the above paths is further divided into categories, and the way of experiencing is explained, there are the experiences of wavering, attainment, habituation, stability, and ultimate completion, increasing and blazing upwards in a sequence of five each. The number of views of all paths, straight. Having attained the patience of not being afraid in the state of the inseparability and equality of the truth of reality, therefore, the meaning of the inseparability of the truth of reality, abiding in the self-awareness that is free from superimposition and subtraction, thereby gaining the wisdom of conviction and certainty, which is the view of knowing the cause, this is one. Abiding in the state of seeing the great emptiness that possesses all aspects, that is suchness, this is two. With the wisdom of the samadhi of the great compassion of self-awareness, in which the object and the subject are non-dual, seeing everything as the illusion of wisdom, this is the view of the great compassion of all appearances, this is three. For this, it is necessary to explain by transforming the place of abode of the result: the body of the deity of the inseparable result, visualizing the clarity of the non-duality of appearance and emptiness, this is the view of the one seal, this is four. All conceptual thoughts appear non-dually in the mandala of many deities.
Chinese
之间领悟手印广大的见解之五。在加行道无间道中，五种受用显现而无自性地行持，从而圆满地见到二种广大的福德智慧资粮，是加行道资粮道修持的见解之六。对明觉自在而无漏显现地见到是见道异熟寿命自在的见解之七。对于法性平等性之义心不散乱地修习是大手印的见解之八。在等持的境界中，以一切遍知智无所缘地了知和拥有。是后得道任运成就的见解之九。这九种道的见解中，仅讲述作为基础的见解是不够的。逐渐生起之等持的决断方式，以及后得智慧的垢染清净之法，八识聚清净与不清净的界限，体性的五道，以及密咒的五道声音相同，意义推测的方式。这些的秘密智慧是需要的。现在末法时代的听闻讲说大多不需要这样的秘密意义。仅仅是普遍意义的词句强调，也见到很多人不明白。这是讲述原因和窍诀。真实。首先，这些见解是从何处产生的呢？从听闻和思维各自领悟的智慧中，产生了基础识的见解。在此基础上生起修所生智慧，修所生的最初是四种殊胜的等持瑜伽，以及次第修习加行道的因，从而产生见道。由此产生修道。由此产生后得道的见解。因此，如果思考，因为见解是从三种智慧的因中产生的缘故。想要领悟见解并获得一切遍知佛果的人们。呼唤其因听闻、思维、修习三种智慧。这是精进所毁坏的。讲述原因意义的见解分为二：简略讲述和广说。首先是简略讲述：从完全了知的对境续部意义九种的角度，以见解的执持所摄持的方面讲述九种见解，就像这样。༈ 广说分为九。计数。不违越誓言的见解。真实。从续部经典中，所说的根本誓言和支分誓言，也不是单独存在的，特别是在道