English
Also, words should be taught. The student should also gain certainty about this. They should help each other remember these contents and cherish the practice extremely. If this is not done, the path of the great being and the various paths will become unrelated. Before reaching the true path of the great being, since one cannot gain certainty about the mind of enlightenment, it will become an obstacle to the arising of the mind of enlightenment, or during this time, one will fall away from great meaning, so one must take this seriously. After practicing in this way, one should generate a genuine mind of enlightenment in the continuum. After that, in order to stabilize this mind, one should first perform the uncommon refuge, and then perform the ritual of aspiration. After being upheld by the ritual of aspiration, one should study its teachings. After that, one should extensively practice the desire to learn the six perfections and four ways of gathering disciples, etc., and after the desire to learn arises from the depths of one's heart, one should take pure vows of entering the path. After that, one should risk one's life to avoid being defiled by root downfalls. One should also strive not to be defiled by minor and medium transgressions and misdeeds. If one is defiled, one should diligently practice according to the methods of remedying downfalls as stated in the scriptures. After that, one should generally study the six perfections, and especially in order to be able to use the objects of virtuous mind as one wishes, one should practice the nature of calm abiding—meditation. The Lamp for the Path says that calm abiding is practiced in order to generate clairvoyance, but this is just an example. Because Jowo (Atisha) himself has also said on other occasions that calm abiding is practiced in order to generate insight. Therefore, one should also practice calm abiding for the sake of insight. After that, in order to cut the bonds of clinging to the two selves, one should gain certainty about the meaning of emptiness through view, and without mistakenly practicing the method of meditation, one should practice the nature of wisdom—insight. In this way, apart from practicing calm and insight, learning the teachings of entering the path and below is the practice of discipline, calm abiding is the practice of mind, and insight is the practice of wisdom, as stated in the commentary on the Lamp for the Path. Furthermore, calm abiding and below are skillful means and the accumulation of merit, the path that relies on relative truth, and the gradual path of vastness. Generating the three special wisdoms is wisdom and the accumulation of wisdom, relying on ultimate truth, and the gradual path of profundity.
Chinese
应当对不通过这些次第、数量的确定以及方法智慧分离就无法成就菩提生起极大的定解。这样通过共同道净治相续后，必须进入密咒，因为进入密咒能迅速圆满二资粮。如果仅此以上无法做到，或者因为根器能力小而不乐意，那就仅仅是扩展那个道次第。如果进入密咒，那么总的来说一切乘，特别是密咒中更加强调，要寻求比以前更加殊胜的善知识。之后通过清净续部中所说的灌顶成熟相续，然后将那时所获得的誓言和戒律以生命为代价来守护。特别是如果犯了根本堕罪，即使可以重新受戒，也会耗损相续，难以生起功德，因此不要被根本堕罪所染污。支分堕罪也要避免染污，即使染污了也不要置之不理，要通过忏悔和禁戒来清净。之后，按照下部续的观点，引导进入有相瑜伽，按照上部续的观点，引导进入生起次第的瑜伽。在这些稳固之后，按照下部续的观点，学习无相瑜伽，按照上部续的观点，学习圆满次第的瑜伽。这样的道之体现在《道炬论》中已经阐述，道次第也是如此引导的。 第二，如果小士和中士的法类是大士的前行，那么仅仅作为大士的道次第就可以了，为什么还要安立小士和中士共同的道次第这个名称呢？将三士夫分开引导有两大必要，即：在没有生起与小士和中士共同的意乐之前，调伏自认为是大士的傲慢，并且对上中下三种根器都有利益。之所以说有利益，是因为上位二士夫也需要追求增上生和解脱，因此，对于所引导的上士和中士，宣说修习这二者的意乐，不会成为过失，并且能生起功德；如果是一个下士，即使从上位修习，也不会生起上位的意乐，如果舍弃下位，则什么也不会生起。
English
One should generate great conviction that enlightenment cannot be achieved without these stages, the certainty of numbers, and the separation of method and wisdom. Having purified the mind-stream through the common path in this way, one must necessarily enter mantra, for entering it quickly perfects the two accumulations. If one is unable to do more than that, or if one is unwilling due to having small faculties, one should simply expand that very stages of the path. If one enters mantra, then generally all vehicles, and especially mantra, speak with great emphasis, one should engage in a way of relying on a spiritual friend that is superior to before. Then, having ripened the mind-stream through the empowerment that comes from the pure tantras, one should protect the vows and commitments received at that time, staking one's life. In particular, if one incurs a root downfall, even though one can take them again, the mind-stream is depleted, and it is difficult to generate qualities, so one should avoid being tainted by them. One should also avoid being tainted by the branch downfalls, and even if one is tainted, one should not leave it as if it does not matter, but purify it through confession and restraint. Then, according to the lower tantras, one should be led into yoga with signs, and according to the higher tantras, one should be led into any of the generation stage yogas. Once that is stable, according to the lower tantras, one should train in yoga without signs, and according to the higher tantras, one should train in any of the completion stage yogas. The structure of such a path is explained in the Lamp for the Path, and the Stages of the Path also leads in the same way. Second, if the topics of the small and middling persons are preliminaries for the great person, then it would be sufficient to make them the stages of the path of the great person. Why is it necessary to use the term "stages of the path common to the small and middling persons"? There are two great necessities for leading the three persons separately: namely, before the mind of the small and middling persons has arisen, to subdue the pride of claiming to be a great person, and to benefit the three types of intelligence, superior, middling, and inferior. The way in which it is beneficial is that the two higher persons also need to seek higher rebirth and liberation, so for the great and middling persons who are to be led, showing the cultivation of the minds of these two will not become a fault, and will generate qualities; if one is an inferior person, even if one cultivates from the higher, the mind of the higher will not arise, and if one abandons the lower, nothing will arise.
Chinese
之故。此外，对于具有较高根器者，通过教导并修习共同之道，如果他们已经生起（证悟），或者即使没有生起，也能迅速生起那些功德。当下者生起时，引导上者即可，因此不会偏离自己的道路。必须次第生起心念，如《陀罗尼自在王请问经》中所说，如同贤能的宝石匠人 次第磨砺宝石的比喻一样，（佛）以此为意义而开示。圣者龙树也说：最初是增上生的法，之后必定善妙生起，因为获得增上生之后，次第必定带来善妙。这说明了引导增上生和决定胜的道路应有次第。圣者无著也说：再者，菩萨为了次第圆满善妙之方，对于心识如孩童般的众生，首先宣说易懂之法，以及易懂的教诲，并随之教导，随之引导。当他们觉悟到具有中等智慧时，宣说中等之法，以及中等的教诲，并随之教导，随之引导。当他们觉悟到具有广大的智慧时，宣说深奥之法，以及精微的教诲，并随之教导，随之引导。这就是对那些众生次第施予利益的方式。圣天也说，在《摄行明灯论》中，首先阐述了应修习波罗蜜多乘的意念，然后才能进入密咒，必须要有次第。并总结其意义说：对于最初的业力众生，进入殊胜之义时，圆满正等觉，如阶梯一般 宣说。如此。第二（部分）有三：修习与小士夫共同的道次第之心，修习与中士夫共同的道次第之心，修习与大士夫的道次第之心。第一（部分）有三：真实修习小士夫之意，那个意念生起的量，以及遣除对它的邪见。第一（部分）有二：生起寻求后世之心，依止后世安乐之方便。第一（部分）有
English
Therefore. Furthermore, for those with higher faculties, by teaching and practicing the common path, if they have already arisen (realization), or even if they have not arisen, those qualities will arise quickly. When the lower arises, it is sufficient to lead to the higher, so there is no deviation from one's own path. It is necessary to generate the mind gradually, as it is said in the Sutra Requested by King Dharanishvararaja, just as the analogy of a skilled jeweler gradually polishing a gem, (the Buddha) taught with this as the meaning. The venerable Nagarjuna also said: First, the Dharma of higher realms, later, definite goodness will arise, because after obtaining higher realms, gradually definite goodness will come. This explains that the path of leading to higher realms and definite goodness should be gradual. The venerable Asanga also said: Furthermore, Bodhisattvas, in order to gradually accomplish the virtuous path, for sentient beings with childlike intelligence, first teach the easy Dharma, and easy instructions, and then teach accordingly, and then guide accordingly. When they realize that they have medium intelligence, they teach the medium Dharma, and medium instructions, and then teach accordingly, and then guide accordingly. When they realize that they have great intelligence, they teach the profound Dharma, and subtle instructions, and then teach accordingly, and then guide accordingly. This is the way to gradually bestow benefits on those sentient beings. Aryadeva also said, in the Compendium of Practice Lamp, first it is explained that one should practice the thought of the Paramita Vehicle, and then one can enter the mantra, there must be a sequence. And summarizing its meaning, he said: For sentient beings with initial karma, when entering the supreme meaning, the perfectly enlightened Buddha, like a ladder Spoke. So it is. The second (part) has three: training the mind in the stages of the path common to the small person, training the mind in the stages of the path common to the medium person, and training the mind in the stages of the path of the great person. The first (part) has three: actually training the mind of the small person, the measure of the arising of that mind, and dispelling wrong views about it. The first (part) has two: generating the mind of seeking the next life, relying on the means of happiness in the next life. The first (part) has