Chinese
进入其意义是进入的心，进入后安住于无别的意义是安住的心，安住而使五道圆满是生起圆满的心。方便道的五种心是：出自二十一种界：“坏灭与生起与安住，希愿菩提心是也。动摇与生和起与住。”因此，动摇生起菩提心是：行者修持方便道的时候，从脉轮处明点开始动摇时，安乐以开始生起的方式存在，所以是动摇生起菩提心。前一个安乐坏灭而进入后一个安乐是坏灭进入菩提心。身体的脉和明点都安住于自身的位置，安乐也安住于自身的位置是安住菩提心。专注前一个安乐而希愿后一个安乐是希愿菩提心。明点从金刚的顶端向外走，以及从莲花的莲蕊向内来是去来菩提心。如果道的自性是五种心，那么行者由谁来做呢？从生起五种心的基础方面来说是行者，而生起的心自身方面来说是道的自性。如果顿悟者的所依补特伽罗，五种心是次第生起还是顿然生起？如果像前者那样，就与顿悟相违背。如果像后者那样，在动摇生起菩提心生起的时候，圆满菩提心生起还是不生起？如果生起，那么中间的三种心就没有必要了。如果不生起，那么就与次第生没有差别了。对此，上师们的观点是：五种心快速生起是顿悟，缓慢生起是次第。例如，就像马快速奔跑和缓慢奔跑一样，或者像将五张曼遮叠在一起，用快速的手用针刺穿，以及将五块木板叠在一起，用凿子凿穿一样。嘉 gap gong ba 的观点是：所依补特伽罗智慧大的人，五种心顿然生起，生起的方式是五种心的自性无别地生起。也就是在《幻化差别显示》中说：“自然证悟后自然修，离次第彼性显现关联，时机成熟即说大圆满。”由此可知。
English
Entering into its meaning is the mind of entering. Having entered, abiding in the meaning of non-duality is the mind of abiding. Abiding and perfecting the five paths is the arising of the mind of perfection. The five minds of the path of means are: From the twenty-one elements: "Destruction and rising and abiding, aspiration is the mind of enlightenment. Moving and generating and rising and abiding." Therefore, the moving and rising mind of enlightenment is: When the practitioner practices the path of means, when the bindu starts to move from the root place, bliss abides in the manner of starting to rise, so it is the moving and rising mind of enlightenment. The former bliss ceasing and entering into the latter is the ceasing and entering mind of enlightenment. The body's channels and bindus abiding in their own places, and bliss also abiding in its own place, is the abiding mind of enlightenment. Focusing on the former bliss and aspiring for the latter bliss is the aspiring mind of enlightenment. The bindu going out from the tip of the vajra and coming in from the pistil of the lotus is the going and coming mind of enlightenment. If the nature of the path is the five minds, then who is the practitioner? From the basis of the arising of the five minds, it is the practitioner, and from the aspect of the arising mind itself, it is the nature of the path. If the five minds arise in the individual who realizes everything simultaneously, do they arise gradually or simultaneously? If the former, it contradicts simultaneous realization. If the latter, when the moving and rising mind of enlightenment arises, does the perfected mind of enlightenment arise or not? If it arises, then the three intermediate minds are unnecessary. If it does not arise, then there is no difference from gradual realization. To this, the views of the previous lamas are: The rapid arising of the five minds is simultaneous, and the slow arising is gradual. For example, like a horse running fast and running slowly, or like piercing five layers of paper with a needle with a quick hand, and chiseling through five layers of wood with a chisel. The view of Gya Gap Gongpa is: For an individual with great intelligence, the five minds arise simultaneously, and the way they arise is that the nature of the five minds arises inseparably. That is, in the "Explanation of the Differences of Illusion": "Having spontaneously realized, spontaneously meditate. The absence of sequence, that very nature becomes clear and connected. The occasion speaks of the Great Perfection." This is evident.
Chinese
第四，从意义的角度来确定，并对类别进行区分。从智慧的大小方面，分为次第和顿悟两种。从形象的大小方面，分为本尊和分别念两种。从所化众生刚强和柔和方面，分为寂静和忿怒两种。从次第舍弃和不舍弃方面，分为顿超和渐进两种。现在，根据《幻化网海》以及此书第七品之后所形成的，从大小方面，分为方便道和解脱道两种。此书第七品中说：“解脱道和轮回之声。”《海》中说：“基础和时机的生变，被解释为解脱道和方便。”因此，方便道是具有方便诀窍，即使运用烦恼也不会束缚，而是解脱。此书第十品中说：“从智慧方便之手印中，显现安乐种子的明亮之流，从金刚道盘旋至莲花。”第四品中说：“方便和智慧喜悦如云，菩提心等是因之轮，果是胜者成熟成就，四十二种奇妙名称。”解脱道是，以三种智慧与法性之义结合。此书第十三品中说：“在圆满智慧的坛城中，通过闻思修的结合，自然成就五身。”《广大义》第三品中说：“因此，应通过闻思修，证悟真实之义。”其中，首先，方便道也分为次第和顿悟两种。次第是指，通过修持上门轮的摄受调伏诀窍，安乐智慧次第生起。也就是《海》中说：“四轮和三命根，火风运行虚空界，通过挤压在上显现。”第十三品中说：“通过具有坛城的坛城。”等等。顿悟解脱道是指，通过修持下门甚深的三灌顶诀窍，安乐智慧顿然生起。也就是第二十一品中说：“四十二坛城和圆满成就的自成，以秘密殊胜灌顶赐予。”《广大义》第三品中说：“顿然圆满五灌顶之誓言是。”
English
Fourth, distinguishing the categories based on the object of meaning: From the perspective of the size of intelligence, they are divided into gradual and simultaneous. From the perspective of the size of signs, they are divided into deities and conceptual thoughts. From the perspective of the tamable beings being fierce or gentle, they are divided into peaceful and wrathful. From the perspective of abandoning or not abandoning the stages, they are divided into direct transcendence and gradual progression. Now, following the 'Ocean of Illusion' and the seventh chapter of this text, based on size, they are divided into the path of means and the path of liberation. The seventh chapter of this text states: 'The path of liberation and the sound of samsara.' The 'Ocean' states: 'The arising and changing of the base and occasion are explained as the path of liberation and means.' Therefore, the path of means is endowed with the key instructions of means, so that even if one engages with afflictions, one is not bound but liberated. The tenth chapter of this text states: 'From the mudra of wisdom and means, the bright stream of the collection of blissful seeds, coils from the vajra path to the lotus.' The fourth chapter states: 'Means and wisdom, joyful clouds, bodhicitta, etc., are the wheel of cause; the result is the Victorious One, the ripened accomplishment, the forty-two wondrous names.' The path of liberation is the combination of the three wisdoms with the meaning of suchness. The thirteenth chapter of this text states: 'In the mandala of complete wisdom, through the union of hearing, thinking, and meditation, the five self-arisen bodies are spontaneously accomplished.' The third chapter of 'Extensive Meaning' states: 'Therefore, through hearing, thinking, and meditation, one should realize the true meaning itself.' Among these, first, the path of means is also divided into gradual and simultaneous. The gradual one refers to the gradual arising of blissful wisdom through practicing the key instructions of controlling and subduing the upper gate wheel. As the 'Ocean' states: 'The four wheels and three life-supports, the movement of fire and wind in the realm of space, are known to appear upwards through squeezing.' The thirteenth chapter states: 'Through the mandala endowed with the mandala.' And so on. The simultaneous path of liberation refers to the simultaneous arising of blissful wisdom through practicing the key instructions of the three profound empowerments of the lower gate. As the twenty-first chapter states: 'The forty-two mandalas and the spontaneously accomplished perfections are bestowed by the supreme secret empowerment.' The third chapter of 'Extensive Meaning' states: 'The vow of simultaneously completing the five empowerments is.'
Chinese
如是等等所说。那么，哪一部经能够清楚地阐述这些方便道呢？第二品、第四品、第五品、第十品、第十三品阐述了这些内容。第二，解脱道也有次第和顿悟两种。此经第九品中说： “以具缘者明晰之差别，次第或者顿悟中。”第八十八品中说：“以智慧大小，或者顿悟而修持。”这表明了这一点。那么，这二者的区别是什么呢？在确立见解的时候，次第地确立，在以修持来体验的时候，将真谛分开来修持，在果达到究竟的时候，次第地达到究竟，这就是次第。顿悟是：在确立见解的时候，无分别地顿然证悟，在以修持来体验的时候，无分别地顿然修持，在果达到究竟的时候，无分别地顿然达到究竟，这就是顿悟。或者说，证悟和串习次第地达到究竟是次第，证悟和串习全部顿然达到究竟是顿悟。这二者也都与三种特征相结合，此经第十二品中说：“知入特征具足之身，果成熟之因与缘，成为具能力者，称为持明者胜者之刹土。”《观鬘》中说：“以三种特征使意义达到究竟。”如是。因为所说较少，所以首先讲述顿悟。证悟和串习在同一时间达到究竟，所以是顿悟。第十九品中说：“于平等中平等结合，安住于平等之誓言，将获得平等大圆满。”《幻化根本续》中说：“于大明点之自性中，三种修持一时圆满，那是如是性之界，那是普贤之，那是因之次第显示。”第八十八品中说：“不作如是安住，自然成就之坛城生起。”《差别显示》中说：“自然成就后自然修持，无次第彼性显现相联，称为此时之大圆满。”如是。为了清楚地阐明解脱道顿悟，
English
Thus and so forth it is said. Well then, which scripture is recognized as clearly showing those paths of means? Chapters two, four, five, ten, and thirteen show these. Second, there are also two paths of liberation: gradual and sudden. In the ninth chapter of this very text, it says: "By the distinction of the fortunate ones' clarity, gradually or suddenly." And in the eighty-eighth chapter, it says: "By the greatness or smallness of the mind's wisdom, one should meditate either suddenly." This reveals it. Well then, what is the difference between these two? At the time of establishing the view, one establishes it gradually. At the time of experiencing it through meditation, one meditates by separating the truths. At the time when the result is completely perfected, one perfects it gradually. That is the gradual one. The sudden one is: at the time of establishing the view, one realizes it as indivisible and decisive. At the time of experiencing it through meditation, one meditates it as indivisible and decisive. At the time when the result is completely perfected, one perfects it as indivisible and decisive. That is the sudden one. Or, the gradual one is when realization and habituation are perfected gradually. The sudden one is when realization and habituation are all perfected suddenly. Both of these are combined with the three characteristics. In the twelfth chapter of this very text, it says: "The body of knowing and entering, endowed with characteristics, the cause and condition that ripen the fruit, whatever becomes capable, is known as the field of the Knowledge Holder Victorious Ones." And in the Garland of Views, it says: "With the three characteristics, one makes the meaning completely perfected." Thus it is. Since there is little to be said, the sudden one is explained first. Because realization and habituation are perfected at the same time, it is the sudden one. In the nineteenth chapter, it says: "Combining equally with equality, abiding in the vow of equality, one will obtain the great perfection of equality." In the Root Tantra of Magical Illusion, it says: "From the nature of the great bindu, the three meditations are perfected at once. That is the realm of Suchness. That is the All-Good One. That is shown as the order of causes." In the eighty-eighth chapter, it says: "Leaving it uncorrected, just as it is, the spontaneously accomplished mandala arises." In the Explanation of Distinctions, it says: "Having spontaneously accomplished, one meditates spontaneously. The absence of sequence, that very nature becomes clear and connected. It is called the Great Perfection of the occasion." Thus it is. To clearly explain the path of liberation, the sudden one, clearly,
Chinese
第六，第九，第十一，第十二，第十九说明了这些。为了逐步理解解脱道，并通过逐步习惯最终达到圆满，将道的差别分为四种：无漏且可逆转的道是：圣者阿罗汉所依之补特伽罗，安住于大乘资粮道之瑜伽者。既有漏又有逆转的道是资粮道的四种瑜伽。有漏但不可逆转的道是加行道暖位之瑜伽。既无漏又无逆转的道是见道两种以上。其中，关于“漏”，在《法蕴论》中虽说了六种漏的门径，但大学者佛密认为有身漏、界漏、生处漏三种。逆转是指为了道而逆转，这并不普遍适用于有。一般来说是这样，但在这里，遵循《口诀观鬘》，解释为三种特征：认识因的特征是见，进入缘的特征是禅定，果最终圆满的特征。首先，见又分为两种：证悟见的诀窍是：如本经所说：“谁不识无相，彼亦不识法界。因此，通过有和无，通过毁灭来认识无相。” 见的自性是：无根的心性，非男非女亦非雌雄同体，无相无种姓，非颜色非形状，非处所亦非任何物，即是真如法界智慧，是方便手印一切之因。其次，进入缘的特征是禅定，有五种：大空性之瑜伽，如仪轨中所说：“诸法自性无有故，超离分别言思境，即是真如法界智，因此诸法非有亦非无。” 慈悲幻化之瑜伽是：虽于真如无有戏论，然自性周遍显现之界，为利有情故，于虚空观虚空。一印瑜伽有粗细两种，细的是修习字：心性是文字的自性，文字如意