English
From the perspective of... it is divided into two: means and liberation; from the perspective of great and small intellect, it is divided into two: gradual and sudden; from the perspective of abandoning or not abandoning stages, it is divided into two: gradual and abrupt; from the perspective of attachment being pure or impure, it is divided into two: contaminated and uncontaminated; from the perspective of the size of the sign, it is divided into two: non-conceptualization and deity meditation; from the perspective of benefiting and taming the difficult to tame, it is divided into two: peaceful and wrathful; from the perspective of clarity or non-clarity of samadhi, it is divided into two: aspiration meditation and complete meditation; from the perspective of self-power and other-power, it is the arising of mind in instruction and wisdom. The nature of arising is: the nature is the arising of five minds. There are two aspects to this. As it says in the Commentary on the Eye: "Nature is differentiated by conditions, determined in lineage and lineage." This is the path of liberation. The other is: From the twenty-one elements: "Destruction, rising, and abiding, aspiration is the mind of enlightenment. Shaking, moving, rising, and abiding." This is what it refers to. The first is: After the two examinations are gone, it shakes in the secret mantra; aspiring to understand it with that basis; partially entering into the meaning of this; the meaning abides in practice; that is the mind that has reached the end. As it says in the Stages of the Path: "As it is, two and four, the supreme shaking mind arises and changes. Aspiring to that basis, the remaining images cause entry. The supreme oath is given there, the lineage is determined to become ten benefits. The blessings of the two powers are established, striving for the supreme act of one's own eye." This is what it refers to. The second is what the Abdominal Scripture says: "That is also for the sake of those with attachment." Therefore, there are five minds of the lower gate: shaking and rising; destruction and entering; abiding; aspiration; and the going and coming Bodhicitta. As it says in the Small Example Self-Abiding: "Destruction, rising, and so on, the five Bodhicittas, are definitely said to be the nature of arising." The third is the explanation of the word: The so-called trainable being refers to the common and supreme five minds that can arise. As it says in the Commentary on the Eye: "Dividing the great cause and effect, uncertain entry and here." The so-called appearance refers to the teachings that are in accordance with the mind. As it says in the Differentiation of the Eight Lineages: "The unsurpassed vehicle, the immeasurable spoken words, are only appearing in each one's own mind." The so-called continuum of the path refers to this path being the one who knows the basis and obtains the fruit.
Chinese
因此，由于以所知和能知二者的名称来命名，所以是道的支分，因此称为“从命名而获得”。如彼经云：知得名言及定义，如是说。又，由于具备道的顺缘之必要，并且基道与所知能知相关联，道果与所得能得相关联，因此是道的支分，所以自性称为“获得”。如彼经云：因缘方便关联需圆故。如是说。彼经又云：自之定义成四种。如是说。第四、
English
Therefore, since it is named by the names of both the knowable and the knower, it is a branch of the path, hence it is called "obtained from naming." As it says in that very text: Knowing, obtaining, naming, and definition, thus it is said. Furthermore, since it possesses the necessity of the conditions of the path, and the ground and path are related as knowable and knower, and the path and result are related as obtainable and obtainer, therefore it is a branch of the path, so it is called "obtained" by its own nature. As it says in that very text: Because of cause, condition, means, relation, need, and completion. Thus it says. That very text also says: Its own definition becomes fourfold. Thus it says. Fourth, the classification: In the Three Successive Texts, it says: One trains in the five common paths, and one trains in the respective special paths as they are. Therefore, there are two paths: the common and the uncommon. The first has four aspects: The necessity is to directly know the places of error in this, and indirectly to lead even inferior trainees to the special path. As it says in the Root Text of Instructions: The common path is merely a staircase, the ten perfections practice cause and effect. Thus it says. The nature is whatever becomes the object of great or small intelligence, namely the four vehicles of renunciation and the three classes of outer tantra. The meaning of the words is that they commonly accomplish their respective results and proceed on this path as a staircase. There are two types of classification: the common path by nature and by dependence. The first is the four: gods, humans, hearers, self-realizers, and bodhisattvas. As it says in the Commentary on the Eye: Dividing the path by the distinction of lineage, five and one change cause and effect, the general distinction of the uncertain, the four are the common path of renunciation. Thus it says. The second is the three: Kriya (藏文，梵文天城体，梵文罗马拟音，Action), Yoga (藏文，梵文天城体，梵文罗马拟音，Union), and Upa (藏文，梵文天城体，梵文罗马拟音, Approximation). Likewise, the same family is not common, that itself is divided into outer and inner parts, the outer is the common path by dependence. Thus it says. Are these to be practiced or not? Not directly, but gradually, relying on implication, they are to be completed in advance. As it says in that very text: Nature has gone ahead, and it goes by comparing with special manifestation, therefore it is the common path of manifestation and completion. Thus it says. That is, from the third onwards, everything is like this, it says. From the sixth onwards, from then on the ten grounds gradually arise, it says. From the thirteenth onwards, from non-realization, it says. Finally, it says: Also, the distinctions of the grounds are arranged. Thus it shows. Second, the uncommon path is:
Chinese
经文中说，有两种非共同的，因此是二。那是什么呢？如经海中说：“解脱道说为方便。”因此，智慧是解脱之道，方便是道路，将在下文阐述。最后，将这些意义结合起来的解释是，阐述代表道路的经文集合的文字传承的方法，如《次第三》中说：“依靠词和文字的二缘，才能理解。”因此，这里有二：要解释的续部的确定，以及如何解释的方法。首先，对于所有续部，方便续是所表达的主要内容，即乐空二者中的乐，慈悲二者中的慈爱，脉滴二者中的脉，坛城的主要部分也是父性，因此是方便续。所表达的主要内容是乐空二者中的空，慈悲二者中的悲悯，脉滴二者中的明点，坛城的主要部分也是母性，因此是智慧续。此外，为了调伏男性和女性，确定了两种续部，如：“为了调伏男性，详细阐述方便续，为了摄受女性，详细阐述智慧母续。”所表达的主要内容是乐空无别，慈悲二者，脉滴二者，坛城的主要部分也是父性母性交合，因此确定为无别。如《小品》中说：“方便和智慧非男非女续，被认为是教义的文字道路的因缘。”这是无别的续部，是所有续部的教证总集。如经中所说：“律藏、经藏、论藏，誓言、修持和成就，身语意之续，在十方广为流传。”因此，不依赖其他论典也能产生其他意义的根本续，以及续解释续的意义的解释续，以及补充这些不完整的后出续等，实际上是最初的，但在含义上是被解释的对象。第二，解释的方法有三：需要避免的解释方式，即认识到错误的过失有八种：如果将密咒和名相混合起来解释，就会有堕入金刚乘的过失，外
English
According to the texts, there are two uncommon ones, thus there are two. What are they? As stated in the Ocean Sutra, "The path of liberation is explained as skillful means." Therefore, wisdom is the path of liberation, and skillful means is the path, which will be explained below. Finally, the explanation that combines these meanings is the method of explaining the textual lineage of the collection of scriptures that represent the path, as stated in the Three Successive Stages: "Relying on the two conditions of words and letters, one can understand." Therefore, there are two here: the determination of the tantra to be explained and the method of how to explain it. First, for all tantras, the skillful means tantra is the main subject matter, which is bliss out of the two, bliss and emptiness; love out of the two, love and compassion; the channels out of the two, channels and drops; and the main part of the mandala is also the father aspect, therefore it is the skillful means tantra. The main subject matter is emptiness out of the two, bliss and emptiness; compassion out of the two, love and compassion; the drops out of the two, channels and drops; and the main part of the mandala is also the mother aspect, therefore it is the wisdom tantra. Furthermore, for the sake of taming men and women, two tantras are determined, as it says: "For the sake of taming men, the skillful means tantras are thoroughly explained; for the sake of gathering women, the wisdom mother tantras are thoroughly explained." The main subject matter is the inseparability of bliss and emptiness, the two of love and compassion, the two of channels and drops, and the main part of the mandala is also the union of the father and mother aspects, therefore it is determined to be inseparable. As stated in the Small Treatise: "Skillful means and wisdom, the non-male and non-female tantra, are considered to be the cause of the textual path of the teachings." This is the inseparable tantra, the general collection of the teachings of all tantras. As stated in the scriptures: "The Vinaya, Sutra, Abhidharma, vows, practices, and accomplishments, the tantras of body, speech, and mind, are widely known in the ten directions." Therefore, the root tantra that can generate other meanings without relying on other treatises, and the explanatory tantra that explains the meaning of the tantra by the tantra, and the subsequent tantras that supplement those incomplete ones, are actually the first, but in meaning, they are the objects to be explained. Second, there are three methods of explanation: the ways of explanation to be avoided, which is to recognize the faults of errors, there are eight: if mantras and characteristics are mixed and explained, there will be the fault of falling into the Vajrayana, the outer
Chinese
如果掺杂了其他东西，就会偏离特别近修的意义；如果不了解由思辨者设定的疑惑的障碍，就会像贤者舌头打结一样；如果不了解传承混乱的自性组合，就会像珍宝散落一样；如果两者都不具备关联性，那就是自以为是的言辞；如果不了解不协调的词义组合，就会像盲目的智慧；如果不了解证悟的次第组合，就会像甘露失去味道；如果没有共同和特殊的必要，那就是毫无意义的过失。应当了解接受的优良品质有十一种：以观察辩论来阐述见解，以随行方便来实践行为，以意义象征来表示坛城，以多种名称来表示誓言，以仪轨编排来表示事业，以实际操作来表示修持，以生起圆满次第来表示禅定，以内外供养来表示供养，以咒语声音和组合来表示，以手印生起次第来阐述。通过比喻的方式来展示如何理解，如《腹部经》所说：“上等者指示名称，中等者区分，下等者辨别药物。”这里有三种方式：对于上等根器者，通过指示续部的名称来理解，就像医生通过观察手上的脉搏来了解身体从头到尾的疾病一样；对于中等根器者，通过区分意义来理解，就像药瓶上的标签一样；对于下等根器者，通过辨别每一种药物来理解，即使是同一种药物，也要通过气味和颜色等多种特征来确定。第一种情况，如经中所说：“上等者称为名称三种。”以及《心滴》中所说：“最初的象征具有三种名称。”因此，所要指示的名称有三种：什么是呢？《幻化心髓》是经部的总称。因此，续部和导师共同的名称被称为金刚萨埵幻化网，此经第二品中说：“出自大续幻化网，产生喜乐之语的意义。”从经部和伟大之处而命名的称为经部的总称，如《二十一种界》中所说：“此经部的总称也极为深奥。”此经的结尾也说：“续部和经部的总称。”《眼疏》中也说：“被称为经部的总称。”根据口诀和意义自身的本质而命名的秘密