English
The teachings that arise from space. Such a characteristic is that it does not depend on bright light, so it is the eye. Because there is no obstruction to the appearance of external objects. The essence of all senses gathers at the door of the eye, maturing into an A fruit, thus holding both samsara and nirvana. From where does it arise? Initially, it arises from the navel, and at the door like the horn of a Wamen, the consciousness of the eye is formed, thus gathering samsara. It is not mistaken, therefore it is called Suchness, although it relies on consciousness. Just as a lotus, although it relies on mud, is not stained by the faults of mud. The eye is without attachment. The place is the distant rope. So, what is the characteristic of the distant rope itself? It is to hold the objects of the five senses, namely form, sound, smell, taste, and touch. This is also initially produced from the five mundane elements. Now, there are four functions of the elements. That is, the elements are produced by wind, so its function is: from the essence of wind, entering the part of form, causing consciousness to project onto form, thus seeing form from a distance. The function of the essence of water is to gather characteristics into one through knowledge. Recognizing any appearance, and the characteristic is understood by relying on form. Also, the essence of earth makes seeing form etc. uninterrupted, appearing continuously, thus holding on. Determining what it is, even if the eye is small, it can hold large forms such as Mount Meru, and small forms such as sesame seeds, this is the function of earth. Appearing as expanding is the essence of fire, causing appearance to expand from one to another, thus determining various forms, and not remaining in one, but seeing differently, one not clinging to another, this is produced by the function of fire. From the four ultimate elements, the function of wisdom arises, therefore, in the ultimate elements, earth holds space and awareness. Water gathers in one place. Fire causes appearance to expand from one to another. The function of wind causing movement without staying in samsara, is the eye looking, therefore it is looking and face. The place is the place of awareness, moving from citta to the eye, therefore moving in space, it is wind. The above is the eye holding awareness in space, therefore the function of earth is completed. The sense is the eye, gathering into the nature of water, therefore
Chinese
丑陋的形相是心中各种体验产生的。对境是火的智慧界，觉性扩展到虚空。有境是色，以及由此产生的色的体性，名称和分类，形状和颜色等等，以及执持各种不同的差别，因此称为有境。无境是法空性和无自性，观察空性为外空性，从而认识和见到外在显现无自性。同样，见到内空性，从而见到内在的，以外内空性，从而见到外内二者都无自性。以空性空性，甚至不住于空的层面，而是无自性，以及大空性的方式，胜义空性产生。有为法空性是假立的，无为法空性是虚空，自性空性是不造作的心。一切法空性是无漏的，不可得空性是无自性的，自相空性是实相，无舍空性是证悟，无始无终空性是觉性，超越边际空性是见，无事物空性是化身，本体空性是报身，无事物本体空性是法身。像这样见到这些，从而见到无自性，这是依靠此处的智慧之眼完全清净而见到的。这些是法的实相的体性，以及法的界远离戏论，以及不错误的如实见，是不颠倒的，以及非他，即如是性，自生智慧无执着地显现。这样就显示了体性。现在是第五个问题的答案，显示在何处，此处的处所是眼睛，等等。这是遥远的绳索水灯。处所是所依赖的住处，眼睛有四种：世俗人仅仅命名的眼睛，四大精华聚集的水泡之眼，智慧之眼和，智慧之眼。世俗人仅仅命名的眼睛是针眼和房屋的瞄准点等等。其中，此处的处所是水泡之眼，四大精华聚集，区分黑白，轮回涅槃分
English
Ugly forms arise in various experiences of the mind. The object is the wisdom realm of fire, and awareness extends into space. The object-possessor is form, and the characteristics of form arising from it, names and classifications, shapes and colors, etc., and grasping various differences, hence it is called object-possessor. Objectlessness is the emptiness of phenomena and selflessness. By viewing emptiness as outer emptiness, one realizes and sees that outer appearances are without self-nature. Similarly, by seeing inner emptiness, one sees the inner, and by outer-inner emptiness, one sees that both outer and inner are without self-nature. By emptiness of emptiness, one does not even abide in the mere level of emptiness, but is without self-nature, and in the manner of great emptiness, ultimate emptiness arises. Conditioned emptiness is imputed, unconditioned emptiness is space, self-nature emptiness is the unconditioned mind. All phenomena emptiness is without outflows, unobservable emptiness is without essence, self-characteristic emptiness is reality, non-abandonment emptiness is realization, beginningless and endless emptiness is awareness, beyond extremes emptiness is view, non-entity emptiness is the emanation body, essence emptiness is the enjoyment body, non-entity essence emptiness is the dharma body. Seeing these in this way, thereby seeing selflessness, is seeing with the eye of wisdom, which is completely purified by relying on this. These are the characteristics of the reality of phenomena, and the realm of phenomena is free from elaboration, and the non-erroneous suchness view is non-inverted, and non-other, that is, suchness, self-born wisdom arises without attachment. Thus, the characteristics are shown. Now is the answer to the fifth question, showing where it is located, the location here is the eye, etc. This is the distant rope water lamp. The location is the dwelling place on which one relies, and there are four types of eyes: the eye merely named by worldly people, the water bubble eye where the essences of the four elements gather, the eye of wisdom, and the eye of wisdom. The eye merely named by worldly people is the eye of a needle and the aiming point of a house, etc. Among them, the location here is the water bubble eye, where the essences of the four elements gather, distinguishing black and white, distinguishing samsara and nirvana.
Chinese
住在名为“莲花”的城市里。智慧之眼有五种：肉眼、天眼、禅定之眼、一切智之眼、一切种智之眼。肉眼能看到业和烦恼的障碍，以及自己的闻思修。天眼能看到其他众生的身体大小、寿命长短、受用、顺逆缘、业和烦恼的垢染。禅定之眼能看到众生的想法、死亡和转生、出生、各种作意、时间和根器。一切智之眼能看到佛和菩萨的地的次第、功德、神通的智慧、法界和刹土的量。一切种智之眼能看到所知如所有性事物的实相，以及如所有尽所有性所化众生的想法。智慧之眼有两种，内明见是名言之智慧的智慧，如所有性之智慧自己照见自己。外明见是执著相之智慧，五种智慧不能同时见。无分别之大悲无间断地无偏见地照见。那么，四种眼中的水泡之眼能起到见到轮回和涅槃的作用。智慧之眼通过了知总相和自相，能起到同时见到一切轮回和涅槃的作用。如果所缘清净，就能断除语言的戏论，如果不清净，就会在语言上产生来回的分别。智慧之眼能使法性不颠倒，众生从心中产生的垢染，其对境是水泡之眼的两种对境。被上师教言所摄持的人能见到觉性的自性，没有教言的人则会产生颠倒，以及世间原本的对境。颠倒是指被冷热病所折磨的人们的意识之见，以及乘船时看到山在移动，还有眼睛昏花的人将非彼执为彼等等。原本的对境是指见到美和丑的对境。智慧之眼的对境是法和非法等。
English
It resides in a city called "Lotus". There are five eyes of wisdom: the flesh eye, the divine eye, the meditative concentration eye, the all-knowing eye, and the all-aspects-knowing eye. The flesh eye sees the karma and obscurations of afflictions, as well as one's own hearing, thinking, and meditation. The divine eye sees the body size, lifespan, resources, favorable and unfavorable conditions, karma, and defilements of afflictions of other sentient beings. The meditative concentration eye sees the thoughts of sentient beings, their death and transference, birth, various mental activities, time, and faculties. The all-knowing eye sees the levels of the grounds of Buddhas and Bodhisattvas, their qualities, the knowledge of miraculous powers, the realm of Dharma, and the extent of the Buddha-fields. The all-aspects-knowing eye sees the suchness of knowable things as they are, and the thoughts of sentient beings to be tamed as far as they extend. The eye of wisdom has two aspects: the inner clarity sees the wisdom of names, the wisdom of suchness seeing itself. The outer clarity sees the wisdom that grasps characteristics, the five wisdoms not seeing simultaneously. Unceasing, impartial great compassion sees without interruption. So, among the four eyes, the bubble-like eye functions to see both samsara and nirvana. The eye of wisdom, by knowing the general and specific characteristics, functions to see all of samsara and nirvana at once. If the object of focus is completely pure, the proliferation of words is cut off, and if it is impure, there is conceptualization of going back and forth in words. The eye of wisdom makes the nature of reality non-inverted, and the objects of the defilements arising from the minds of sentient beings are the two objects of the bubble-like eye. Those who are seized by the instructions of the guru see the face of awareness, while those without instructions have inverted views and the objects of the world as they are. Inverted views are like the consciousness of those afflicted by hot and cold diseases, or seeing a mountain moving when on a boat, or those with blurred vision mistaking something for something else. The objects as they are are the objects of seeing beauty and ugliness. The object of the eye of wisdom is the differentiation of Dharma and non-Dharma.
Chinese
断除并于彼上修习。智慧的对境是观法界。它们的所依是二者，即根自身的体性和它的所依。根，即眼睛的自性，能使见到一切所缘。所依有两种：根自身的所依和依于根的法。自身的所依已在下面生起时说明。也就是，阿梨子清澈如水晶般的眼睛的所依。依于它的是觉和无明二者。身体的中央是命脉的生处，即心。其中，智慧汇聚的清澈如火星般存在的是智慧之眼的自身所依。依于它的是分别念、体验和禅定。在自身的心中央，一切智慧汇聚的清澈五光点，如五彩线团般存在的是智慧所依之地。彼处安住着佛陀的心，完全清净的智慧，因此，见、修、行三者的要点都依于它。它们的对境的显现方式是，在水晶中显现色法的相，颜色、形状、清净和不清净的色法，以及觉性的智慧显现。对于智慧，显现为上、中、下等的根。对于智慧，不被任何分别念所染污。从它们之中，流动的自性是什么呢？水晶中被执取的部分，即所知障流动，觉性是智慧之门，因此，觉性自身的体性流动。因此，一切分别念都依于它而生起。这样，作为水晶之眼的标志，自性流出水。对于智慧，不同的智慧流动，即颠倒和不颠倒流动。也就是，当人患上剧烈的咳嗽和麻痹时，从自己的口鼻中会发出微小的如火星般的形象。从智慧中，不分别念、意念和特殊的显现流动，因此，作为标志，如果人以拇指按压眼角，会显现出如孔雀羽毛般的光点。它们自身的体性水晶已在上面说明。觉
English
Cutting off and meditating on that. The object of wisdom is to view the Dharmadhatu. Their support is twofold: the nature of the senses themselves and their support. The senses, that is, the nature of the eye, enable one to see all objects. There are two supports: the support of the senses themselves and the dharma that depends on the senses. The self-support is explained below when it arises. That is, the support of the clear crystal-like eye of the arjuna. What depends on it is both awareness and ignorance. The center of the body is the source of the vital point, the citta. Within it, the clarity where knowledge gathers, like a spark of fire, is the self-support of the eye of wisdom. What depends on it are thoughts, experiences, and samadhi. In the center of one's own citta, the clarity where all wisdom gathers, a five-colored light point like a ball of five-colored threads, is the place of support for wisdom. Since the Buddha's mind, the completely pure wisdom, abides in that very place, all the key points of view, meditation, and action depend on it. The way these objects appear is that in the crystal appear the aspects of form, colors, shapes, pure and impure forms, and the wisdom of awareness appears directly. To wisdom, it appears as superior, middling, and inferior senses. Wisdom is not tainted by any conceptual thought. From among them, what is the nature of movement that flows? The part that is grasped in the crystal, that is, the obscuration of knowledge, flows, and awareness is the door of wisdom, so the very nature of awareness flows. Therefore, all thoughts arise depending on it. Thus, as a sign of being a crystal eye, water naturally flows out. For wisdom, different wisdoms flow, that is, the inverted and the non-inverted flow. That is, when a person suffers from a severe cough and paralysis, tiny sparks like fire sparks emanate from his mouth and nose. From wisdom, non-conceptual thought, intention, and special appearances flow, so as a sign, if a person presses the corner of the eye with his thumb, a light point like the colors of a peacock's feather will appear. Their own nature crystal has been explained above. Aware