English
In "Opening the Eye," it says: "For the experience of self-illumination without a place, the term 'common' is merely a designation." As it says in "The Stages of the Path": "The self-awareness free from grasping and being grasped, appears there in a manner without an object." The meaning is: sentient beings' own mind is without ignorance, the self-born wisdom knows all. When self-awareness is manifest, free from object, self-illumination is free from three, unmoving. Whatever is done with certainty as conviction, the study and contemplation are brought to completion. Thus it is said. Without object of seeing and seer, realizing all phenomena as self-aware and self-luminous, is the accomplishment of the definition of view. As it says in "Opening the Eye": "Therefore, with neither seeing nor not seeing, all phenomena are self-knowing and self-manifesting, like the manner of a mirror, the definition is accomplished through non-conceptual clarity." Thus, realizing all phenomena as the self-manifestation of mind itself, one comprehends the general and specific characteristics of phenomena, distinguishing the object and comprehending the meaning from the beginning until one does not attain Buddhahood. As it says in "The Stages of the Path": "Although view is mainly spoken of as view, in reality, all knowable things are equal. Like a precious guide, one must know here the difference between the beginning and the end." Thus, in the case of contaminated states, one sees the self-characteristic of the nature of reality. If one does not see, then there is understanding, distinguishing differences, and seeing and realizing. The former is that the general characteristic of the nature of reality is emptiness and selflessness, and its self-characteristic is without a place, seeing as self-luminous. Thus it is said. The second is the general and specific characteristics, and the difference between the general and specific characteristics, and the ability to perform a function is the self-characteristic, and the inability to perform a function is the general characteristic, and clarity is the self-characteristic, and non-clarity is the general characteristic, and continuity ceasing is the self-characteristic, and non-interruption is the general characteristic. The third is wanting to not see, and wanting to see. The former is that in the case of contaminated states, if one sees the self-characteristic of the nature of reality, then the fault of contradicting the three, scripture, reason, and pith instructions, will arise. In the sutra of scripture, it says: "The third ground enters into the nature of secret mantra." And in "Collected Meanings" it says: "These are contaminated meditations, that non-dual, object-free one is not seen." Thus it is said. Reason is: in the time of contamination, if one sees the self-characteristic, then there will be no difference from the uncontaminated. Thus and so forth. The second is the system of wanting to see.
Chinese
是，消除他人的过失，以及确立见解的方式。前者是，不会有经文和口诀相违背的过失，是因为考虑到没有像无漏那样见到。也不会有理证的过失，因为因是片段且有增减的，所以与无漏有差别。如云：‘佛子与木柴之火，虽见自相，然力未圆满。’第二是见解的方式，见解有三种，从见者有漏的角度来说，通常是将片段视为有增减的。在道次第和开眼等观视的时候，就说已经见到了。如《修心日光论》中说：‘如云间之日般清晰，生起信解。’等等。第二种见解是无漏见道时，没有减少，只有增加。如道次第中说：‘此时未见中间的真谛。’又说：‘具有断尽一切漏的智慧者，无论如何说都不会有错谬。’最后是，佛陀远离了三时的一切障碍和遮蔽，以究竟的明晰来见，因此没有增减，而是现量显现。如道次第中说：‘最后的最后是远离的，智慧无有来去，周遍一切。’又如《狮吼经》中说：‘自生智慧现前，断证二无别，如来是也。’远离执着，一切解脱，以大乐，意念明晰，无有增减来去。这样说的。第一种是有漏的时候，见到法性自己的体性，有经文、口诀和理证三种。经文是，如经中说：‘自性本来是佛，见与不见有两种，下劣的时候不能见，殊胜的时候才能见。见有现见和显见两种，究竟殊胜的是现量，因为听闻而见，所以前往。’以及《决定义总集续》中说：‘如今若不识法身，秘密真言有何用？因此无需显示智慧。’以及《开眼论》中说：‘因为因果的缘故，对于另一方，是无境自明现量。’以及道次第第二品中说：‘因为没有咒语和分别的缘故，因此是无境自明。’这样说的。其他如那若六法和颇瓦法的时候，现量见到法性的经文等。口诀是，总纲
English
Is, eliminating the faults of others, and establishing the way of seeing. The former is, there will be no fault of conflicting scriptures and oral instructions, because it is intended that it is not seen like the uncontaminated. There will also be no fault of reasoning, because the cause is fragmented and has increase and decrease, so there is a difference from the uncontaminated. As it says: 'The son of the king and the fire of firewood, although they see their own characteristics, their power is not complete.' The second is the way of seeing, there are three kinds of seeing, from the perspective of the seer with contamination, usually seeing the fragment as having increase and decrease. In the stages of the path and the opening of the eyes, it is said that it has been seen from the time of viewing. As it says in the "Experiential Lamp": 'Clear like the sun in the clouds, have faith.' and so on. The second seeing is that in the case of the uncontaminated path of seeing, there is no decrease, only increase. As it says in the stages of the path: 'At this time, the intermediate truth is not seen.' It also says: 'The wise one who has exhausted all contaminations, no matter how he speaks, there will be no error.' The last is, the Buddha is free from all obstacles and obscurations of the three times, and sees with ultimate clarity, so there is no increase or decrease, but manifest appearance. As it says in the stages of the path: 'The last of the last is the separated, wisdom has no coming and going, pervades all.' And as it says in the "Lion's Roar Sutra": 'Self-born wisdom is manifested, abandonment and attainment are inseparable, thus is the Tathagata.' Free from attachment, all liberation, with great bliss, the mind is clear, there is no increase or decrease, coming and going. That's what it says. The first is when there is contamination, seeing the nature of Dharma itself, there are three types: scripture, oral instruction, and reasoning. The scripture is, as it says in the sutra: 'The nature is originally Buddha, there are two types of seeing and not seeing, in the inferior state it cannot be seen, in the superior state it can be seen. There are two types of seeing: manifest seeing and apparent seeing, the ultimate and superior is manifest, because it is seen through hearing, so it goes.' And as it says in the "Definitive Meaning Collection Tantra": 'Now if you do not recognize the Dharmakaya, what is the use of secret mantras? Therefore, there is no need to show wisdom.' And as it says in the "Eye-Opening Treatise": 'Because of the cause and effect, for the other party, it is objectless, self-illuminating, manifest appearance.' And as it says in the second chapter of the stages of the path: 'Because there is no mantra and distinction, therefore it is objectless and self-illuminating.' That's what it says. Others, such as the scriptures of the Naropa's Six Dharmas and Phowa, where the nature of Dharma is manifestly seen. The oral instruction is, the general outline.
Chinese
从。这些器情世界诸法，本来就是胜者的坛城。等等这样说了。道理是，以密宗的规矩，在有漏的时候，如果没有见到法性自己的体性，密宗就不是以果为道。这样就成了和以因为道没有差别，并且会过失于法性不能现量指示的口诀，以及自证的量会断绝，以及成为现量证悟的因也会断绝。见到的方式是，明亮究竟和不究竟的差别，譬如在根识的境界面前见到，也因为远近而有明亮究竟和不究竟的差别。道次第中说：从根识清净的行境中，随着远近和浓密而力量增上，因缘上下和果相连，明亮的差别次第而行。这样说了。加入缘起的体性是，道次第中说：那也是自性串习的地，成为器的远近之故，次第和同时有四种。这样说了。同时的和次第生的差别有四种，同时的同是，证悟解脱同时，和上面的五身以相同的方式证悟并且解脱。同时的，次第的是，对于证悟的意义，仅仅依靠体验的相续，没有道的次第而解脱。道次第中说：在有边圆满成熟的方式中，具有殊胜把握的士夫，四种俱生的，从原始就串习。这样说了。次第生有两种，次第生的同时是，顿超者，次第生的次第者。前者是，有漏无漏的顿超者，在上面的第五品中说：异熟智慧没有怀疑。这样说了。第六品中说：不以懈怠而精进，于道中获得持明或者。这样说了。第八品中说：广大抛弃同时走到边际。这样说了。心滴中说：第五瑜伽自在者，也有获得两种逝去方式。这样说了。因此，是没有确定道路的盲目行走，详细的按照道次第要知道。第二次第生的次第有两种，有漏和无漏。第一种有两种，二资粮先
English
From. These phenomena of the container and essence world are originally the mandala of the Victorious Ones. So forth, it was said. The reason is that, according to the tantric system, if one does not see the nature of reality itself in the case of contaminated existence, then Secret Mantra is not taking the result as the path. It would be no different from taking the cause as the path, and there would be the fault of not being able to directly point out the nature of reality, and the measure of self-awareness would be cut off, and the cause that brings about direct realization would be cut off. The way of seeing is the difference between clear and not clear, for example, even if one sees in the realm of the senses, there is a difference between clear and not clear depending on the distance. The Stages of the Path says: From the realm of pure senses, as nearness and density increase, strength increases, causes and conditions above and below are connected to the result, and the differences in clarity proceed in stages. So it is said. The characteristic of entering conditions is that the Stages of the Path says: That is also the ground for training one's own nature, because the vessel becomes near and far, there are four kinds of gradual and simultaneous. So it says. There are four differences between simultaneous and gradual, simultaneous is simultaneous, realization and liberation are simultaneous, and the above five bodies are realized and liberated in the same way. Simultaneous, gradual is, for the meaning of realization, one is liberated without the stages of the path, relying only on the continuity of experience. The Stages of the Path says: In the way of perfecting existence, the superior person with confidence, the four innate ones, are accustomed from the beginning. So it is said. There are two kinds of gradual arising, the simultaneous of gradual arising is the leap-over, and the gradual of gradual arising. The former is the leap-over of contaminated and uncontaminated, in the fifth chapter above it says: There is no doubt about the ripening consciousness. So it says. In the sixth chapter it says: Without laziness, strive, and obtain the vidyadhara on the path, or. So it says. In the eighth chapter it says: The vast abandonment goes to the end all at once. So it says. The Heart Drop says: The fifth yogi Bhajik, there are also those who will obtain two ways of passing away. So it is said. Therefore, it is a blind walk without a definite path, and it should be known in detail according to the Stages of the Path. The second gradual arising has two stages, contaminated and uncontaminated. The first has two, the two accumulations first.
Chinese
因此，圆满地通过积累道，并通过见地和禅定将无漏见道结合起来，这就是加行道。积累道有四种：如是性、普照、一印和印繁。第一种是：通过如是性的禅定，一切法皆是心性自显，没有实体和相状，因此，在无能所的情况下，于未作的如是性中“呗”，并在止观双运中“呗”。如是说：诸法自内无实体，证悟之言思绝境地，如是性即法界智慧，彼性自于不摇动，基位止观双运合。如是说，离能所之自明觉，于无缘之方式显现也，法界与法界之智慧，唯是自明觉而已。如是说。第二种是普照的禅定：对于如是不觉悟的一切众生，于无缘大悲中“呗”，一切皆于智慧幻化之体性中明现。如《道次第》所说：大悲瑜伽士，三有如幻，圆满佛陀智者知，为利有情而精进，有情如是先已知。以及《秘密藏》所说：颠倒执着恒常清净，不执着于智慧之自性，以大悲相连结，有情从时间上无余显现。以及《道次第》所说：杀大乃大悲之自性，不分别利他圆满大慈，不后悔喜乐无离平等舍，梵天四续一时圆满。如是。第三是一印：于父母双运之上，于其余九尊和十尊佛像中“呗”，彼性于显空双运自生自显中“呗”并勤修。如是，不全之外相乃罗刹之相，圆满所作乃双运。如是说。以及：净土坛城亦，心之幻化乃自显故，于佛无缘之觉性，基圆满彼身乃自显。如是说。第四是显现分解：于坛城和幻化等显现中“呗”，于显空双运不杂之圆满觉性自明中“呗”。蕴等坛城