English
Is the view. Fifth, the view of the body that is inseparable from what is touched and the emptiness of touch. Directly stated: Just this, touching the meaning of the true Dharma nature is the view of touching the object of knowledge, and this is the basis of all touch. Separated from what is touched and what can touch, is the view of the body of wisdom. Sixth, the view of the mind's impartial wisdom as self-manifestation. Directly stated: For all the various realms of conditioned and unconditioned phenomena, knowing everything. The mind transforms self-aware wisdom into autonomy, appearing as a king, is the view of the mind of wisdom. Seventh, afflictive mind is selfless and self-illuminating. Directly stated: Everything is self-manifestation, therefore the afflictions themselves that grasp at self are also self-illuminating in awareness. Therefore, realizing that the afflictive mind, connected with self-grasping, is free from the self of time, is the view of selflessness. Eighth, Kunjzhi (藏文，ཀུན་གཞི་，kun gzhi，ground of all) wisdom is self-illuminating, is the view of omniscience. Directly stated: The meaning of external objects, and the Kunjzhi (藏文，ཀུན་གཞི་，kun gzhi，ground of all) of all internal and external sentient beings, are manifest in a state of non-discrimination, therefore, the self-born wisdom of the Kunjzhi (藏文，ཀུན་གཞི་，kun gzhi，ground of all) is the view of omniscience. So, is there a difference between the nature of tenets and views? If there is no difference, then separate explanations are contradictory, and it becomes a fault of repetition. If there is a difference, what is it? There is a difference in the scope of these two. The scope of tenets is greater, because it sees the meaning of one's own established meaning as a universal, unbounded way, and is free from the one-sided harm of other tenets. The nature of the view is: it only engages in realizing the self-manifestation of the six or eight consciousnesses, so the scope is smaller. Among them, the nature of the meaning to be realized is the Bodhicitta (菩提心) is unbounded. The nature of the mind used as proof is the wisdom that cuts off superimposition. The nature of realization itself is that, because it cuts off the superimposition of grasping at what is not that, it transcends the object of the mind. Because the nature of all three is included in it. Second, the meaning of the order has three aspects. Counting: First, briefly indicate. Directly stated: In counting, the categories of nature have been explained, and the real categories of views are: the categories of the meaning of the order of the high and low of the views of the path, and the categories of the names of the meaning of the Tantras. The explanation is as follows: Second, the detailed explanation is divided into two types: the number of views of the path, and the number of names of the meaning of the Tantras. The first is divided into two types. Counting: First
Chinese
以理证确定见解的进展次第，正直。胜义无自性，世俗幻化的智慧，见证并证悟二者无别，以及远离行境而使自证现前等四种次第。应与因相同，文字之相、加持和现前证悟，即四种证悟的次第相结合。即大空定、普现悲心定、一印和四种戏论，即资粮道四瑜伽。应依次与空性、无相、无愿和自性光明之四解脱门相结合。应与近修、近边修、修和广修四者相结合，并且如果区分资粮道的每个数量，则应与动摇、获得、行进、稳固和圆满的体验逐渐增加的体验相结合。第二，道的见解有两种：一、道的见解的确定；正直。获得不怖畏法性真谛无别平等性的忍耐。法性真谛无别的意义，通过使自证现前而远离增益和损减，获得确信无疑的智慧，即认识因的特征的见解，并且不舍弃一切显现之相而具备，成为具足殊胜相的大空性，安住于见证和理解的状态，即大空定之见。境与有境二者无别，自证大悲心的禅定智慧显现为幻化的体性，这是普现之禅定大悲心的见解。对此进行叠加组合，果位本尊之身显现为一，显现与空性二者无别，这是一印之见。证悟一切分别念显现为众多本尊的坛城，这是戏论之见。在加行道无间道中，通过运用五妙欲，显现而无自性，从而圆满福德和智慧二大资粮，这是加行道积聚的见解。实际上，身、显现、心三者双运现前。
English
The progressive view of establishing views through reasoning, upright. The wisdom of ultimate selflessness and conventional illusion, seeing and realizing the inseparability of the two, and the four stages of making self-awareness manifest apart from the realm of practice. It should be combined with the order of the four realizations, namely, the same cause, the form of letters, blessings, and manifest realization. These are the Great Emptiness Samadhi, the Universal Compassion Samadhi, the One Seal, and the four elaborations, which are the four yogas of the Accumulation Path. It should be combined sequentially with the four doors of liberation: emptiness, signlessness, wishlessness, and self-luminous nature. It should be combined with the four: Approach, Close Approach, Accomplishment, and Great Accomplishment, and if each number of the Accumulation Path is divided, it should be combined with the gradually increasing experiences of wavering, attainment, progress, stability, and consummation. Second, there are two views of the path: First, the determination of the view of the path; upright. Obtaining the patience of not being afraid of the inseparability and equality of the truth of Dharma-nature. The meaning of the inseparability of the truth of Dharma-nature, by making self-awareness manifest and free from superimposition and denial, obtaining the wisdom of certain conviction, that is, the view of the characteristic of knowing the cause, and possessing without abandoning all aspects of appearance, becoming the Great Emptiness with excellent aspects, abiding in the state of seeing and understanding, that is, the view of the Great Emptiness Samadhi. The object and the subject are inseparable, and the wisdom of the Samadhi of great compassion of self-awareness appears as the nature of illusion, this is the view of the Samadhi of great compassion of universal appearance. One combination should be added to this: the body of the deity of the fruition appears as one, the appearance and emptiness are inseparable, this is the view of the One Seal. Realizing that all conceptual aggregates appear as the mandala of many deities, this is the view of elaboration. In the Uninterrupted Path of the Application Path, by using the five sensual objects, appearing but without self-nature, thereby perfecting the two great accumulations of merit and wisdom, this is the view of accumulating the Application Path. In reality, the union of body, appearance, and mind is manifest.
Chinese
作为标志，将生命转化为自由的是见道期生命自在的见解；从意义上不偏离等同性的，是修道期大手印的见解；父母的三十二种苦难和父亲的十六种喜悦，作为五种智慧的才能，是全知者任运成就持明的见解，以上是九种见解。第二部分是阐述这些见解源于三种智慧。陈述：这些见解的种类源于何处呢？首先是听闻深奥的经典，并通过由词语所代表的意义进行思考而产生的智慧来理解，进行辨析。然后是修习的智慧，也就是通过四种次第瑜伽的禅定和次第修习的道，从见道产生修道，从修道产生终极道的见解。因此，由于见解是从闻、思、修三种智慧的因缘中产生的，所以劝诫要以精进于三种智慧为唯一的呼唤。第二部分是关于密续意义名称的见解数量，分为两种：计数。第一是简略的陈述。陈述：从以见解的持诵把握一切应完全了解的事物，即密续的九种意义的角度来看，将神祇的数量显示为九种，如下所示。第二是详细的解释，分为九种：计数。第一是不违背誓言的见解。陈述：从密续经典中，根本誓言和支分誓言的阐述来看，并非存在于其他地方或错误之处。特别地，修行者自己对法性见解的证悟状态不违背，这本身就是誓言。也就是说，通过身语意三门来成办和守护，不违背就是誓言。其中，以支分誓言接受五种，不舍弃五种，共有十种。根本是身语意的三种誓言，共十三种。或者，根本誓言是菩提心和上师兄弟的意誓，共有五种。支分誓言是行持五种，不舍弃五种，接受五种，应成办五种，应了解五种，共三十种。以及共同的一般誓言，瑜伽以下的无量守护之处。在证悟法性大圆满等同性的见解状态中，一切应守护之处都包含且明晰，因此，身语意的行为应如何行持
English
As a sign, transforming life into freedom is the view of life's freedom in the seeing path; not deviating from the meaning of equality is the view of the great seal in the path of meditation; the thirty-two sufferings of the father and mother and the sixteen joys of the father, as the talent of the five wisdoms, is the view of the all-knowing spontaneously accomplished vidyadhara, these are the nine views. The second part is to explain that these views arise from the three wisdoms. Statement: Where do these kinds of views originate from? First, hearing the profound scriptures, and understanding through the wisdom that arises from contemplating the meaning represented by the words, and analyzing. Then there is the wisdom of meditation, that is, through the samadhi of the four stages of yoga and the successively meditating path, the path of meditation arises from the seeing path, and the view of the ultimate path arises from the path of meditation. Therefore, since the view arises from the causes of the three wisdoms of hearing, contemplation, and meditation, it is advised to strive for the three wisdoms as the only call. The second part is about the number of views of the meaning of the tantra's name, divided into two: Counting. The first is a brief statement. Statement: From the perspective of grasping all things to be fully understood, the nine meanings of the tantra, with the recitation of views, the number of deities is shown as nine, as follows. The second is a detailed explanation, divided into nine: Counting. The first is the view of not violating the vows. Statement: From the explanation of the root vows and branch vows in the tantric scriptures, it does not exist elsewhere or in error. In particular, the practitioner's own state of realization of the view of dharmata does not violate, and that itself is the vow. That is, accomplishing and protecting through the three doors of body, speech, and mind, not violating is the vow. Among them, accepting five with branch vows and not abandoning five, there are ten types. The root is the three vows of body, speech, and mind, totaling thirteen. Or, the root vows are the bodhicitta and the mind vows of the master and siblings, totaling five. The branch vows are practicing five, not abandoning five, accepting five, accomplishing five, and understanding five, totaling thirty. And the common general vows, the infinite places to be protected below yoga. In the state of realizing the view of the great perfection of dharmata equality, all places to be protected are included and clear, therefore, how should the actions of body, speech, and mind be practiced
Chinese
也不违背三昧耶誓言。 第二，无取舍之行，以及正直。所有道路的三门成为事业，无论自他二者的差别有多少，都要确切地证悟到法性大圆满无别的状态。行者与所行合一，对任何事物都不执着，对自他的一切利益都无碍地行持。同时，行持的上师和所行持的对境二者无别，将一切都视为自明自显的觉性，这就是行之见。 第三，嬉戏事业，以及正直。以事业的对境和行持的上师二者无别的方式，对所有弟子都无碍地行持。息增怀诛四种事业，以及唯一一者圆满成就一切的事业这五者，也要证悟到心性离戏、明点二者无别的状态中显现，这就是事业之见。 第四，于处所增力供养，以及正直。供养的物品，上下及反向的装饰，珍宝、丝绸等，以及外内密的受用，五种妙欲的实物全部，都不在其他地方，而是在自明觉性菩提心的伟大奇迹中，融入于见解证悟的状态中。不向他处供养而进行供养，从而在处所增力，令三世诸佛皆欢喜，这就是供养之见。 第五，陈设坛城之状态，正直。所依的宫殿和所依的寂静本尊坛城，以及光芒四射的忿怒本尊众的使者，内在聚集和外在散发众多，这些也不是颠倒的显现。因为是自明觉性菩提心的伟大奇迹。因此，根据这样的理由，自性、影像、增上影像、禅定、增上禅定、菩提心，以及会众坛城这七种形态，也都在觉性自明之见解证悟的状态中聚集和显现，这就是坛城之见。 第六，次第灌顶，以及正直。包含显有轮回涅槃的一切诸法，全部都是一切的自性，或者自然就是心性觉性大本体的缘故。因此，外内密的灌顶。