English
Therefore, knowing phenomenal existence as the Dharmakaya, there is no weariness of the realm of delusion, and there is no aspiration to be born in places where the fruition of Buddhahood is attained, such as Akanishta, Tushita, and so on. Enjoying the five desirable qualities without impurity, uniting equally with the nature of reality. When physical illnesses and intense mental suffering, as well as afflictions such as attachment and aversion, arise, one does not waver from the view, and great patience is attained. One does not regard great virtuous deeds and any altruistic activities as difficult burdens, and they are accomplished effortlessly. By practicing without contradicting the instructions of the Tantra scriptures and one's own actions, one becomes far superior to the random actions of ordinary individuals. By continuously engaging in the activities of the three doors without interruption, one accumulates merit, and the wisdom that is uncommon to others, that is, the two accumulations, are perfectly integrated. The qualities of realizing the view are mentioned briefly; if one were to elaborate in detail, the qualities would be immeasurable and endless. Tenth, regarding the measure, there are two: measuring. First, the measure of thoroughly understanding and perfecting through hearing and thinking. Straightforward. For example, just as the images of the sun, moon, planets, and stars appear in a clear and unclouded ocean, when one directly sees the nature of self-awareness, one does not merely rely on the words and terms that represent the nature of reality to recall the general meaning. Rather, from the self-aware direct perception among the four direct perceptions, one sees in the self-illumination without an object, free from the object of focus, and free from the three aspects of the seer, the seen, and the act of seeing. One is not swayed by the reasons of other philosophical systems, and one gains a definite and unwavering confidence in self-awareness regarding the meaning that has been realized. This is the measure of the view that is perfected through understanding in accordance with hearing and thinking. Thus, one sees the self-essence of the nature of reality in the contaminated realm. If one says that one has not seen it, then it contradicts what is said in the "Small Path": "Whether the power is attained or not, it becomes two paths of seeing." It contradicts what is said in the "Step-by-Step Explanation": "Third, in the self-essence of the two truths, the initial vision of non-duality has not attained patience." If one has seen it, then it becomes no different from the uncontaminated vision of truth, and the coarse obscurations caused by manifest afflictions will not become obstacles to seeing the nature of reality.
Chinese
如果这样说，聂敦·曲吉僧格认为，有上面清楚和下面不清楚的说法，藏巴·杰敦则认为，住留的时间有长有短。对此，祖尔·一切智者·法王嘉瓦僧格说，按照《次第释》，在有漏中，仅仅看到法性自相的开端，并不会受到先前过失的损害，因为有清楚和不清楚，所以不会变成上面和下面没有差别，而且粗大的烦恼障通过听闻和思维得以清净。对于那些无法通过听闻和思维清净的烦恼，即使法性显现成为圆满的力量的障碍，也不是仅仅因为看到开端。不清楚也不是没有看到，就像看不见远处的人，如果像看不清近处的人一样，没有看见相，那么就与《释量论》所说相违背：“从事物近与不近，知识显现为不同，是其自性。”这样说过。第二，如果从词语上理解，虽然本体相同，但清楚的次第有比喻等，而且“但是”这个词语表示将不一致的事物变得一致，即使依靠听闻和思维无法证悟见解，但与所要证悟的见解仅仅是相似的。也就是说，就像上面的上面和下面的下面的次第一样，见解有差别。如果问有什么差别，那就是用清楚和不清楚来显示差别，例如，就像在眼睛的明亮境界面前看见事物一样，近处清楚，远处不清楚，近旁非常清楚，同样，通过修习的力量，见解逐渐增长。因此，了知因的见解和缘的进入，以及禅定状态的果，每一个都与道时的上面是因，下面是果相关联。见解的意义本身就是后来的道比先前的道更加清楚的差别，从习惯和不习惯的次第逐渐地，越来越清楚，力量越来越大。因为见解有清楚和不清楚的差别，所以对于道上面和下面的状态的见解，会分别使用如实性的见解等不同的名称，但见解本身是自证的实物或本体，因为是心的本性。第十一，对于没有证悟的过失有三种，即没有证悟的过失本身，劝诫要为证悟的意义而精进，以及禅
English
If that's the case, Nyeuton Chokyi Senge considers that there is clarity above and unclearness below, while Tsangpa Jeton considers that the duration of stay is long or short. On this, Zur, the Omniscient Dharma Lord Jampa Senge says, according to the "Step-by-Step Explanation," in the contaminated, merely seeing the beginning of the self-characteristic of Dharma-nature does not suffer from previous faults, because there is clarity and unclearness, so it will not become that there is no difference between above and below, and the very coarse afflictive obscurations are purified by hearing and thinking. For those afflictions that cannot be purified by hearing and thinking, even if the manifestation of Dharma-nature becomes an obstacle to complete strength, it is not merely because of seeing the beginning. Unclearness is also not not seeing, like not seeing a person far away, if like not seeing a person nearby, one does not see the sign, then it contradicts what is said in the "Pramanavarttika": "From things near and not near, knowledge appears as different, it is its own characteristic." So it was said. Second, if understood in terms of words, although the essence is the same, the order of becoming clear has metaphors, etc., and the word "however" indicates that it makes inconsistent things consistent, even if one cannot realize the view based on hearing and thinking, it is only similar to the view to be realized. That is to say, just like the order of the above above and the below below, there is a difference in views. If asked what the difference is, it is that the difference is shown by clarity and unclearness, for example, just like seeing objects in the realm of the very clear sense of sight, near is clear, far is unclear, and very near is very clear, similarly, through the power of cultivation, the view gradually increases. Therefore, the view of knowing the cause and the entry of the condition, and the result of the state of Samadhi, each of which is related to the above as the cause and the below as the result at the time of the path. The meaning of the view itself is that the later path is clearer than the previous path, and gradually from the order of habit and non-habit, it becomes clearer and clearer, and the power becomes greater and greater. Because there is a difference between clear and unclear views, different names such as the view of suchness will be used separately for the views of the state of the path above and below, but the view itself is a self-aware object or essence, because it is the nature of the mind. Eleventh, there are three faults of not realizing, namely, the fault of not realizing itself, the exhortation to strive for the meaning of realization, and Samadhi.
Chinese
这是关于如何将见解与因果联系起来的教导。第一部分有三个方面：列举。首先，由于愚蠢而未能理解，并因懒惰的过错而堕入恶道。其次，正确地，由于未能按照上述见解的标准理解其含义，愚蠢的人用言语从好的来源中提取并表达一切法皆平等的论点。由于未能理解见解的平等性，导致低劣的懒惰；由于行为上的随意和懈怠，今生所需的目的无法实现，来世将堕入恶道。第二，由于言辞的见解无法获得证悟，因此教导要使言辞与意义相符。正确地，如果未能彻底理解心性平等性的意义，仅仅口头上说一切法皆平等，将无法获得圆满的证悟。如果未能理解其含义，就会有过错，因此要使意义与言辞相符并理解它。如果未能理解见解，那么进入道就没有必要了吗？不是的。然而，如果言辞与意义相符，并且毫无疑问地理解，那么所有期望的目的之果都将圆满实现。第三，如果缺乏见解，所有道都会泄露和束缚，因此教导要理解见解。正确地，例如，即使视力好的人，盲人走在路上也无法到达目的地。同样，如果未能理解见解而进入道，那么所有道都会泄露并成为轮回的束缚之因。因此，为了获得自他的果实，如果不能实现，就会有过错，心会堕入恶道。因此，要努力理解见解的意义并实现它。第二，教导要努力理解其意义。正确地，如上所示，已经展示了理解见解的标准。因此，任何能够如实地看到自性光明、无三者分别之法性的见解的人，都应该专注于见解的意义，不要考虑其他，并且要熟悉和习惯于见解的意义。希望获得殊胜果实、圆满证悟的圣人，应该始终以精进努力来澄清和禅修见解。第三，
English
This is the teaching on how to connect views with cause and effect. The first part has three aspects: Enumeration. First, due to not understanding with a foolish mind, and falling into the lower realms due to the fault of laziness. Second, correctly, due to not understanding the meaning according to the standard of the above view, foolish people use words to extract from good sources and express the argument that all dharmas are equal. Due to not understanding the meaning of the equality of views, it leads to inferior laziness; due to random and lax behavior, the purposes needed in this life cannot be achieved, and one will fall into the lower realms in the next life. Second, because the view of words cannot attain enlightenment, it teaches to make words and meaning correspond. Correctly, if one does not thoroughly understand the meaning of the equality of mind's nature, merely saying with words that all dharmas are equal will not attain perfect enlightenment. If one does not understand its meaning, there will be faults, so make meaning and words correspond and understand it. If one does not understand the view, is there no need to enter the path? No. However, if words and meaning correspond, and one understands without doubt, then all the fruits of desired purposes will be perfectly achieved. Third, if there is a lack of view, all paths will leak and bind, so it teaches to understand the view. Correctly, for example, even if one has good eyesight, a blind person walking on the road cannot reach the destination. Similarly, if one enters the path without understanding the view, then all paths will leak and become the cause of bondage in samsara. Therefore, in order to obtain the fruits for oneself and others, if it cannot be achieved, there will be faults, and the mind will fall into the lower realms. Therefore, strive to understand the meaning of the view and achieve it. Second, it teaches to strive to understand its meaning. Correctly, as shown above, the standard for understanding the view has been demonstrated. Therefore, anyone who can truly see the nature of self-luminosity, the dharmata free from the three separations, should focus on the meaning of the view, not think of anything else, and become familiar and accustomed to the meaning of the view. Holy beings who wish to obtain the supreme fruit, perfect enlightenment, should always clarify and meditate on the view with diligent effort. Third,
Chinese
这是关于如何将禅定与因果联系起来的教导。正如客人了解道路后进入道路一样，理解了见地后必须进行禅修。了解因是见地，以及进入状态的禅定，前者是因，后者是果。第三是章节的标题。根本的实相是胜义谛和世俗谛无二无别的智慧，本来就存在于自身之中，自生自显的意义，是直接见到自性觉知的见地，阐述这些的经文的词句和意义。通过区分和执持界限和类别，因此称为章节。其中有九个类别。这是第二个计数的意思。第二部分，进入状态的特征，禅定有两种。首先是顶礼和宣说，即立誓。在上一章中，一切法皆是自性心，觉性是伟大的自性，自然成就，对那伟大的自性，通过理解见地，生起非凡的敬仰，通过相见之门来表达供养。在理解见地之后，要修习的道路，是进入状态的特征，将要宣说禅定。第二是详细解释意义，这又分为两部分。首先是道路前后之间的联系。道路的次第或时间的前者，无论是空性禅定等任何一种，都是道路的次第或时间的后者的生起之方法和原因。同样，前者是方法或原因，道路的后者，无论是单一扩展等任何一种，都是从道路的前者，即空性禅定等方法中产生的果。一般来说，因果的各种分类，在前一章的解释和其他地方可以了解。在这里，应该理解为像种子和幼苗一样，是生起者，或者是有益和被有益的因果关系。第二是详细解释道路的目标，这又分为两部分。首先是简要说明。如上所示，道路的前后有因果关系，也有方法和从方法中产生的联系。道路的修行者，例如在轮回的生命之轮中，化生