English
By realizing self-clarity without an object of observation, the object of delusion and obscuration is distinguished. The true nature is comprehended without confusion, and one possesses certainty without doubt or hesitation. In "Opening the Eye," it says, "The experience of objectless self-clarity is merely labeled as 'seeing.'" Also, in the "Stages of the Path," it says, "The self-knowing that is free from grasping and being grasped appears there in the manner of being without an object." It also says, "Meaning and sentient beings are clear without conceptualization. Self-arisen wisdom knows all." It also says, "Since self-knowing is directly free from objects, self-clarity is free from the three and unmoving. Whatever is done with certainty as conviction, the hearing and thinking are completed to the end." Thus it is said. Realizing all phenomena as the self-clarity of awareness without an object of observation is the establishment of the definition of "seeing." In "Opening the Eye," it says, "Therefore, seeing and the seer, all phenomena are self-aware and self-appearing. Like the nature of a mirror, the definition is established by non-conceptual clarity." Thus it is said. In this way, by realizing all phenomena as the self-appearance of mind-essence, one comprehends the general and specific characteristics of phenomena. From the beginning of non-enlightenment to enlightenment, one distinguishes and comprehends. In the "Stages of the Path," it says, "Although seeing is mainly emphasized, in reality, wisdom is all-encompassing. Like a precious caravan leader, one must know the difference between the beginning and the end here." Thus it is said. In this way, in the case of contaminated existence, is the specific characteristic of the nature of reality directly seen or not? There is understanding, differentiation, and examination of seeing and not seeing. The former is that the general characteristic of the nature of reality is emptiness and selflessness, and the specific characteristic is seeing objectless self-clarity. Thus it is said. The second is that there are general and specific characteristics. The ability to function is the specific characteristic, the inability to function is the general characteristic, clarity is the specific characteristic, non-clarity is the general characteristic, the continuity ceasing is the specific characteristic, and the non-ceasing is the characteristic of the general. The third is considering not seeing and considering seeing. The former is that in the case of contaminated existence, if the specific characteristic of the nature of reality is seen, then the fault of contradicting the three—scripture, pith instructions, and reasoning—will occur. The scripture says, "The third ground enters the very nature of secret mantra." The pith instruction is that in "Condensed Meaning," it says, "These are contaminated meditations. The non-dual, objectless nature is not seen." Thus it is said. Reasoning is that in the case of contaminated existence
Chinese
如果见到自性，则变得无漏且无差别。等等。想要见到的方式是，消除他人的过失，以及确立见到的方式。前者不会产生与经文和口诀相违背的过失，因为是指像无漏一样没有见到。也不会产生理性的过失，因为常时断续者具有增减，所以与无漏有差别。如国王之子与木柴之火，即使见到自性，力量也不圆满。如此说。第二种是见到的方式：在三种见中，首先在有漏的阶段见到真谛时，见到的是常时断续者具有增减。在道次第和开眼等观见的时候所说的见到，以及《修心日光论》中说：如云间之日般清晰而确信。等等。第二种是在无漏见道时，没有减少而有增加。道次第中说：此时没有见到中间的真谛。又说：无论如何讲述这灭尽一切漏的珍宝，都不会退转。最后在成佛时，脱离一切障碍和遮蔽，以见到究竟的明晰，而显现为没有增减。道次第中说：最后的最后是无执着的，智慧无有来去而遍一切处。又《怖畏金刚续》中说：以显现自生智慧，断证无二即如来。远离一切执着边的大乐，其意无有明暗来去。如此说。第一种是在有漏的阶段见到法性自性，从经文、口诀、理性三方面来说：经文是，经中说：自性本来成佛，见与不见有两种，在低劣的阶段没有见到，在殊胜的阶段才见到。见与现证、听闻有两种，究竟殊胜是现证，因为听闻而变为见到，所以前往。以及《决定义总集续》中说：现在若不识法身，秘密真言口诀有何用？因此无需听闻、了知、修习。以及口诀是，《开眼论》中说：因为因果的缘故，对于另一者，是无境自明现证。以及道次第第二品中说：因为五者与根识无别，因此是无境自明。
English
If one sees one's own nature, one becomes uncontaminated and without difference. And so on. The way to want to see is to eliminate the faults of others and to establish the way of seeing. The former does not give rise to the fault of contradicting the scriptures and oral instructions, because it refers to not seeing as being uncontaminated. There is also no fault of reason, because the constantly discontinuous has increase and decrease, so there is a difference from the uncontaminated. Like the son of a king and the fire of firewood, even if one sees one's own nature, the power is not complete. So it is said. The second is the way of seeing: among the three kinds of seeing, the first time one sees the truth in the contaminated state, one sees the constantly discontinuous as having increase and decrease. All those who are said to see from the time of the stages of the path and the opening of the eyes, and in the Nyamdrön it says: Like the sun in the clouds, clear and confident. And so on. The second seeing is in the state of the uncontaminated path of seeing, there is no decrease but there is increase. The Lamrim says: At this time, the intermediate truth is not seen. And: No matter how you explain this treasure that exhausts all leaks, it will not turn back. It is said. The last is that at the time of Buddhahood, one is free from all obscurations and veils, and by seeing the ultimate clarity, it becomes manifest without increase or decrease. The Lamrim says: The last of the last is without attachment, wisdom has no coming or going and pervades all. And in the Gechen Phrang it says: By manifesting self-born wisdom, the abandonment and attainment are non-dual, thus the Tathagata. The mind of great bliss, free from all extremes of attachment, has no clarity, obscuration, coming or going. So it is said. The first is seeing the nature of Dharma in the contaminated state, from the three aspects of scripture, oral instruction, and reason: The scripture is, the sutra says: The nature is originally enlightened, there are two kinds of seeing and not seeing, in the inferior state it is not seen, in the superior state it is seen. There are two kinds of seeing, manifestation and hearing, the ultimate superior is manifestation, because hearing becomes seeing, so it goes. And in the Definitive Meaning Collection Tantra it says: If you do not know the Dharmakaya now, what is the use of secret mantras and oral instructions? Therefore, there is no need to listen, know, or meditate. And the oral instruction is, the Opening the Eyes says: Because of the cause and effect, for the other, it is the self-illuminating manifestation without object. And the second chapter of the Lamrim says: Because the five and the root consciousness are inseparable, therefore it is self-illuminating without object.
Chinese
如是说。另外，关于气脉封闭时，直接见到法性的教证等。关于智慧：在密宗的观点中，如果处于有漏的状态而没有见到法性自相，那么密宗就不是将果作为道，这样会陷入与将因作为道没有差别的过失中，并且直接认识法性的诀窍会中断，自证智的量也会中断，以及导致使之现量证悟的因明推理也会中断的过失。见到的方式是：显现是否究竟的差别，例如，即使在根识的对境中见到，也会因为距离的远近而有显现是否究竟的差别。道次第中说：从根识和先前的行境中，随着远近而力量增长，因缘上下果相连，显现的差别次第行。如是说。进入缘起的特征三摩地是，道次第中说：那也是因为自性串习，成为法器有远近，次第和同时四分。如是说。同时和次第的差别有四种，同时的同时是：证悟解脱同时，与上面的五身相同的方式证悟并解脱。同时的次第是：对于证悟的意义，只是体验的相续稳固，而没有道的次第就解脱。在成熟圆满有顶的方式中说：是具有殊胜信心的士夫，修习四种双运瑜伽，从原始就习惯。如是说。次第有两种：次第的同时，即顿超，和次第的次第。前者是舍弃固定之道而随意行进，详细的要按照道次第来了解。后者是：具有四种三摩地，无有障碍地成办顺缘。总的来说有五道，即通过现前二资粮等是资粮道，通过见和三摩地将无漏见道结合起来是加行道，恒时见到无漏的法性自相是见道，串习见到的意义是修道，串习达到究竟而证得佛果是究竟道。其中，小道中说：具有四种违品和加行道。如是说。现见见
English
Thus it is said. Furthermore, concerning the time of sealing the channels, there are scriptural references for directly seeing the nature of reality. Regarding wisdom: In the context of Secret Mantra, if one does not see the self-character of the nature of reality while in a contaminated state, then Secret Mantra is not taking the result as the path. It would be subject to the fault of being no different from taking the cause as the path, and the instructions for directly introducing the nature of reality would be interrupted, the valid cognition of self-awareness would be interrupted, and the fault of interrupting the reason-based logic that causes direct realization would occur. The way of seeing is the difference between whether clarity is complete or incomplete. For example, even if one sees in the realm of the senses, there is a difference in whether clarity is complete or incomplete depending on the distance. In the Stages of the Path, it says: From the senses and the previous objects of experience, strength increases according to proximity and distance, cause and condition above and below are connected to the result, the difference in clarity proceeds gradually. Thus it is said. The characteristic of entering conditions is samadhi. In the Stages of the Path, it says: That is also because of naturally training the disposition, becoming a vessel due to proximity and distance, in four parts, gradual and simultaneous. Thus it is said. There are four distinctions between simultaneous and gradual: simultaneous simultaneous is: realizing and liberating simultaneously, realizing and liberating in the same way as the five bodies above. Simultaneous gradual is: with respect to the meaning of realization, liberation occurs only when the continuum of experience is stable, without the stages of the path. In the way of ripening to complete existence, it says: One is a person with superior confidence, practicing the fourfold union yoga, becoming accustomed from the beginning. Thus it is said. There are two types of gradual: gradual simultaneous, which is leap-over, and gradual gradual. The former is to proceed randomly, abandoning the fixed path, which should be understood in detail according to the Stages of the Path. The latter is: accomplishing the accumulations without interruption by having the four samadhis. In general, there are five paths: the path of accumulation, which is through manifesting the two accumulations, etc.; the path of joining, which is through combining the uncontaminated path of seeing with view and samadhi; the path of seeing, which is constantly seeing the uncontaminated self-character of reality; the path of meditation, which is familiarizing oneself with the meaning of what is seen; and the path of culmination, which is attaining Buddhahood after familiarity is complete. Among them, in the Lesser Path, it says: With the four reversals and the path of joining. Thus it is said. Manifestly seeing