English
Therefore, for those from practitioners to those of lower faculties, it is not the intention to become a common realm of practice. That is the realm of the great fruit of seeing the truth, which only the Tathagata can realize. The word "ཏེ་" is a remaining word. Then, can no other practitioners realize it? It is not so, it has been explained that it can be realized. Individuals with the lineage of secret mantras, noble men with wisdom, endowed with abilities, or those who are naturally sharp-witted, or those with extremely sharp and intelligent faculties, the undefiled vidyadharas and the defiled individuals can realize it. Therefore, the fortunate and intelligent practitioners are advised to strive diligently. Fifth, jointly explaining the essence and categories, divided into two parts: enumeration. First, a brief explanation; straight. Explaining the nature of knowing the cause, which is the true essence of view, the number of names, the categories of meaning, and the categories of meaning. The categories are distinguished by the order of determining the essence of the view. Second, a detailed explanation, divided into two parts: the categories of the essence of the view, and the number of meanings in order. The first part is divided into two parts: enumeration. First, the true essence; straight. Due to the brief explanation, some who are able to realize the essence of the previous view, because of the manifestation of self-awareness, the six consciousnesses or the eight consciousnesses themselves are transformed into the place of wisdom. The way of transformation is that the six consciousnesses of wisdom abide in the state of non-duality of the six faculties and the six objects, and the meaning of being called the essence of view is that it must be seen by self-awareness without error, which is also because the six consciousnesses manifest as the five wisdoms. The essence of the eight consciousnesses is the five wisdoms themselves, which must also be distinguished, divided into separate instructions without mixing and instructions for perfect spontaneous accomplishment. The first is: realizing the pure meaning of the alaya as the Dharmadhatu wisdom, realizing the alaya of combining intention as the mirror-like wisdom, realizing the afflicted mind as the equality wisdom, realizing the mind as the discriminating wisdom, and realizing the function of the five senses as the accomplishing wisdom. The second is: realizing the eight consciousnesses as the Dharmadhatu wisdom that is without self-nature and beyond mind, and in that essence, the eight consciousnesses are the objects
Chinese
以及无执著的明晰，如镜般的智慧。同样，明空、先后、差别、大小、善恶皆无的平等性智慧。在其状态中，不混杂，任何显现皆为自显的个别自证智慧。对彼，不寻求自他的行为，任运成就，即证悟为成所作智。如《显现庄严经》所说：彼即五种智慧圆满，空性智慧无事物，如镜智慧无分别，平等性智慧无大小，个别自证不杂明晰，成所作智精进至究竟。如是。第二，分类，彼有二：六聚见之自性分类，以及八聚见之自性事物。初者有五：计数。第一，五根无境自明之见。正直。眼根、耳根、鼻根、舌根、身根，此五者，以及所缘色、声、香、味、触五者，以及能缘眼识、耳识、鼻识、舌识、身识。如是，五三共十五者，为了证悟为无别于自明，故为自显。因此，五根无境与有境，证悟为自明之显现。第二，意识法界无别之见。正直。所知法界与能知觉性，二者于自生智慧之状态中，证悟为无二之义。彼无有造作与错谬，故于如是性中无别，故名为金刚部。第三，意根能取所取无二自显之见。正直。外观所取之境的明分，内意根力取之境，境与有境分离之自性，自之觉性，彼于无有能缘所缘之方式中，证悟为自显。第四，意之境法皆任运成就，内外清净大平等性之见。正直。阿赖耶识之自性无有偏颇，故宽广且周遍，广大，轮回涅槃任运成就而住，彼显现为一切之根源，因此，意之境，有为法之外器世界，内情之
English
And the clarity without grasping, the wisdom like a mirror. Likewise, the equality wisdom without clarity and emptiness, before and after, difference, size, good and bad. In that state, unmixed, whatever appears is the self-appearing individual self-awareness wisdom. For that, without seeking the actions of self and others, spontaneously accomplished, is realized as the wisdom of accomplishing activities. As it says in the Ornament of Manifestation: That itself is the completion of the five wisdoms. The wisdom of emptiness has no entity. Mirror-like wisdom has no concept. Equality wisdom has no size. Individual self-awareness is unmixed and clear. Activity is diligently brought to completion. Thus it is. Second, the categories, there are two: the nature of the six aggregates view, and the nature of the eight aggregates view. The first has five: Counting. First, the view of the five senses, self-illuminating without object. Straight. The eye faculty, the ear, the nose, the tongue, and the body faculty, these five, and the objects of form, sound, smell, taste, and touch, and the objective consciousness of the eye, the ear, the nose, the tongue, and the body. Thus, the fifteen of the five threes, in order to realize as inseparable from self-awareness, are self-appearing. Therefore, the five senses, without object and with object, are realized as clear in self-awareness. Second, the view of the mind's consciousness, the indivisibility of the realm and lineage. Straight. The knowable realm of phenomena and the knower, the mind, the two, in the state of self-born wisdom, realize the meaning of non-duality. That itself is without fabrication and error, therefore it is inseparable in suchness, therefore it is called the Vajra lineage. Third, the view of the mind faculty, the non-duality of grasping and being grasped, self-appearing. Straight. The clear part of the external object of grasping, the internal mind faculty, the object of forceful grasping, the nature of separation from object and objectifier, one's own awareness, that itself, in the manner of without object and objectifier, is realized as self-appearing. Fourth, the view of all phenomena of the mind's object being spontaneously accomplished, the great equality of inner and outer purity. Straight. The nature of the alaya consciousness is without bias, therefore it is vast and all-pervading, extensive, samsara and nirvana spontaneously accomplished and abiding, that appears as the source of all, therefore, the object of the mind, the external container world of conditioned phenomena, the internal essence of
Chinese
一切有情众生本来就在法性无为的自性中完全清净。像这样，在无为中清净的意义，以自证的现量证悟，那本身也与有为无别，是显空平等的法界。证悟此意义，是法界智慧无别，因为没有好坏，所以是平等性。第五个总结来说，是能知所知二取的见解。正直地说，内在的识和由此受用的外境的差别，以自证智慧的自性是无二的缘故，能知所知所包含的一切剩余诸法，都圆满证悟为菩提心中一味的体性。第二，八识聚见解的体性的分类有八种。细数如下：第一，将境色和明空无别智慧的自显，显示为眼识的见解。正直地说，一切法不杂染且在自显中圆满，明空无二即是境，所知境色的见解。能见之境与所见之识无二无别，十方诸佛刹土全部于无二自显中得见，于境与有境任何也不见，是智慧眼的见解，是见境与有境的殊胜之处。第二，境声与声空无别耳识的见解。正直地说，法性广大周遍，无境自明，是自然领会的意义，即是所知境声的见解。那也是所听与能听无二，于自显中听闻，是听闻中的殊胜，是智慧耳的见解。第三，境香与觉空无别鼻识的见解。正直地说，没有能取所取的垢染而清净，以智慧的根识感到满足的法性之义，即是所知境香的见解。那也是无有能嗅所嗅，于无二自显中觉受的智慧鼻的见解。第四，境味与受空无别舌识的见解。正直地说，法性的意义，于无二精要的智慧中体验的意义，即是所知境味的见解。那本身是所体验的境，与能体验的心无二的体验，是智慧舌的
English
All sentient beings are primordially completely pure in the nature of reality, the unconditioned essence. Thus, realizing the meaning of purity in the unconditioned as the direct perception of self-awareness is also inseparable from the conditioned, and is the very essence of the equality of appearance and emptiness. The meaning of realizing this is that the essence and wisdom are inseparable. Because there is no good or bad, it is equality itself. Fifth, to summarize, it is the view of the non-duality of knower and known. Directly, the distinctions of inner consciousness and the outer objects enjoyed by it are non-dual in the essence of self-aware wisdom. Therefore, all remaining phenomena included in the knowable are fully realized as being of one taste in the state of bodhichitta. Second, the aspects of the nature of the view of the eight aggregates are eight. Enumeration: First, the view of the eye consciousness, which shows the meaning of form and the wisdom of clarity and emptiness as self-appearing. Directly, all phenomena are unmixed and completely perfect in self-appearance, and the non-duality of clarity and emptiness is the view of the object of knowledge, form. Without making a distinction between the object to be seen and the seeing consciousness, seeing all the realms of the victorious ones in the ten directions as non-dual self-appearance, not seeing anything as object or subject, is the view of the wisdom eye, the supreme of seeing object and subject. Second, the view of the ear consciousness, the non-duality of sound and emptiness. Directly, the nature of reality is vast and all-pervading, self-illuminating without object, the meaning of understanding the nature is the view of the object of knowledge, sound. Also, hearing without duality of hearer and heard, hearing as self-appearance, is the excellence of hearing, the view of the wisdom ear. Third, the view of the nose consciousness, the non-duality of smell and sensation. Directly, the meaning of the nature of reality, which is pure without the defilement of grasping and being grasped, satisfying the faculty of wisdom, is the view of the object of knowledge, smell. Also, the wisdom nose view is the feeling of non-duality self-appearance without smeller and smelled. Fourth, the view of the tongue consciousness, the non-duality of taste and experience. Directly, the meaning of the nature of reality, the meaning of experiencing the wisdom of non-duality of essence, is the view of the object of knowledge, taste. That itself is the object to be experienced, and the experience without duality of the mind that experiences, is the wisdom tongue
Chinese
是见。第五，对所触与触空无别之身的见。直说：仅此，触及真正法性的意义，即是触及所知境的见，而此即是所有触的基础。远离所触与能触，是智慧之身的见。第六，对心无偏颇的智慧自显现的见。直说：对于一切有为法与无为法的各种界，了知一切。心将自明智慧转化为自主，如国王般自显现，是智慧之心的见。第七，烦恼心无我自明。直说：一切皆是自显现，因此执着于我的烦恼本身也是明智自显现的。因此，认识到与我执相连，脱离时我的烦恼心是无我的见。第八，普贤王如来智慧自明，是全知之见。直说：外境之义，以及所有内外有情众生的阿赖耶识，皆在无分别的状态中显现，因此，阿赖耶识自生之智慧是全知之见。那么，宗派与见的体性有区别吗？如果没有区别，那么分别阐述就相违背，并且会变成重复的过失。如果有区别，那是什么呢？这两者有范围大小的区别。宗派的范围更大，因为将自己所成立的意义视为普遍的无边之方式，并且远离其他宗派的片面损害。见的体性是：仅仅在于了知六识或八识的自显现，因此范围较小。其中，所证悟的意义之体性是菩提心无边。作为证明之用的心之体性是断除增益的智慧。证悟本身之体性是，由于断除了非彼而执彼的增益，因此超离了心的行境。因为这三者的体性都包含在其中。第二，次第的意义有三种。计数：第一，简略地指示。直说：在计数中，已经阐述了体性的类别，而真正的见的类别是：道路之见的上下次第的意义的类别，以及续部意义名称的类别。阐述如下：第二，详细阐述分为两种：道路之见的数量，以及续部意义名称的数量。第一种分为两种。计数：第一