Chinese
因此，如果说会导致不费力气就能解脱，那么仅仅是铁的粗糙也能起到刀的作用了，这是同样的错误。因此，就像铁匠和铁相遇时，铁会有锋利和粗钝的区别一样，这里也是听闻和思考相遇时，会有锋利和粗钝的差别，这是显而易见的。第三，有些人说，《秘密藏续》是训练有素的敏锐者的领域，而不是天生敏锐者的领域。回答是，在卓雍师兄弟的注释中，这不合逻辑，如果那样说，无漏的法性是见道的领域，而不是修道的领域。他们说，如果说修道比见道更不聪明，那么训练有素的敏锐者也比天生的敏锐者更不聪明，这是同样的错误。如果你们承认，那么这里也承认。道次第中说：“拥有遍知之眼的尊者。”这很清楚。同样，其中说：“不做准备就离开三种成就。”这很清楚。第四，生起的自性是五种生起的心。在《根本续》中说：“自性是五种生起的心。”在《小品》中说：“寂静和升起等五种菩提心，被认为是生起的自性。”分为两种：解脱道的五种心和方便道的五种心。首先，一般而言，这里计算生起的方式有两种：计算此处的生起方式，以及计算此道的高低。首先，从具有自然黑暗的凡夫俗子，以及具有人为黑暗的外道等下乘的意愿中解脱出来，在大瑜伽中生起的心是动摇生起菩提心。发愿通达其根本的大瑜伽的意义是发愿菩提心。进入其意义是进入菩提心。进入后，安住于修持无二意义的努力是安住菩提心。安住于此，五道圆满是圆满菩提心。正如道次第中所说：“如是二和四，产生殊胜的动摇心，确定根本通达发愿，产生额外的形象进入，殊胜的誓言在那里给予，确定种姓转变为十利，两种能力。
English
Therefore, if it is said that it would lead to effortless liberation, then it would follow that even the roughness of iron could serve the function of a weapon, which is the same mistake. Therefore, just as when a blacksmith and iron meet, there will be a difference between sharpness and bluntness in the iron, so too here, when hearing and thinking meet, there will be a difference between sharpness and bluntness, which is manifestly proven. Third, some say that this Guhyagarbha Tantra is the domain of the trained sharp ones, not the domain of the naturally sharp ones. The answer is, in the commentaries of Doljung brothers, this is not logical, for if that were the case, the uncontaminated Dharma nature would be the domain of the Path of Seeing, not the domain of the Path of Cultivation. They say, if it is said that the Path of Cultivation is less intelligent than the Path of Seeing, then the trained sharp ones are also less intelligent than the naturally sharp ones, which is the same mistake. If you admit it, then admit it here as well. In the Lamrim it says, "The venerable one who holds the eye of omniscience." This is clear. Likewise, it says, "Leave the three accomplishments without preparation." This is clear. Fourth, the nature of arising is the five arising minds. In the Root Tantra it says, "The nature is the five arising minds." In the Small Text it says, "The five Bodhicittas, such as stillness and rising, are considered to be the nature of arising." There are two types: the five minds of the path of liberation and the five minds of the path of means. First, in general, there are two ways to calculate the arising here: calculating the way of arising here, and calculating the high and low of this path. First, from the ordinary person with natural darkness, and from the wishes of the lower vehicles such as heretics with artificial darkness, the mind that arises in Mahayoga is the moving arising Bodhicitta. Wishing to understand the meaning of the root Mahayoga is the aspiring Bodhicitta. Entering into its meaning is the entering Bodhicitta. Having entered, abiding in the effort to practice the meaning of non-duality is the abiding Bodhicitta. Abiding in this, the completion of the five paths is the complete Bodhicitta. As it says in the Lamrim, "Thus two and four, produce the supreme moving mind, determining the root understanding aspiration, produce additional images entering, the supreme vows are given there, determining the lineage transforms into ten benefits, two powers."
Chinese
加持安住。 努力开启自己的妙眼。 为了能见到因的坛城。 接受清净的闻思。 如是说。自处释中说：以六种不共的因缘，从先前的两种颠倒之识的基位，进入殊胜乘之心，如草上之火般升腾摇动。以该因生起三种愿望。由此进入幻化坛城，赐予誓言并指示种姓。赐予自身利益的二种以上的能力。安住于寻求所知之自性的因，即听闻和思维。总集话题、引发话题、必要关联、应完全了知的实物和所托付的分类之缘，并作为行境，是第一安住。对此达到量，赐予十五或十八，行自身与他者二者之义，是识达到量之间。又是安住之心有二，安住于见，以及安住于五入。究竟之心是，阶段究竟和总体究竟的三种道。这些是就次第而言说的。 如是说。第二，有三种：将道视为总体，仅视为有漏，以及在每个道中也计算五心的具足方式。第一种是，眼释中说：第一摇动升起菩提心，第二愿望三种入心，安住究竟四五，如是说。通达见解后，于彼定中，心摇动升起。之后对幻化生起愿望。由此进入唯一手印。安住于有戏论和积资。于四明觉达到究竟。第二种是，其中说：三见具足四安住，第五与第五结合。如是说，对于见解，有摇动、愿望、进入三种，从彼定到有戏论之间安住于四种，于积资达到究竟。第三种是，其中说：或者一个瑜伽具足五种。如是说，在每个道中计算五心具足的方式，很容易理解。第二，方便道的五心是，二十一界中说：坏灭、升起和安住，愿望是菩提心。摇动、行动、升起和安住。如是说。又是道者在修持方便道时，从脉轮处明点稍微摇动。
English
Blessings remain. Strive to open your own excellent eyes. In order to see the mandala of causes. Take the sacred hearing and contemplation. Thus it is said. In the commentary of one's own place, it says: With six uncommon causes and conditions, from the basis of the knowledge of the previous two inversions, the mind that enters the supreme vehicle rises and moves like fire on grass. With that cause, three aspirations arise. By that, entering the mandala of illusory drawings, giving vows and indicating the lineage, giving the power of self-benefit two or more times, abiding in the cause of seeking the characteristics of knowable objects, namely hearing and thinking, gathering the conditions of the topic, the initiation of the topic, the necessary connection, the object to be fully known, and the classification of what is entrusted, and making it the object of practice, is the first abiding. To reach the limit of that, giving fifteen or eighteen, practicing the meaning of both self and others, is up to the point where knowledge reaches the limit. Furthermore, there are two types of abiding mind: abiding in seeing and abiding in the five entries. The ultimate mind is the ultimate stage and the three paths of the overall ultimate. These are spoken of in terms of sequence. Thus it is said. Secondly, there are three: considering the path as a whole, considering only the contaminated, and also calculating the way the five minds are complete in each path. The first is, in the Eye Commentary, it says: The first moving and rising bodhicitta, the second aspiration three entering mind, abiding ultimate four five, thus it is said. Having realized the view, in that samadhi, the mind moves and rises. Then, aspiration arises for illusion. By that, entering the single mudra, abiding in with elaboration and accumulation of merit, reaching the ultimate in the four vidyadharas. The second is, in that, it says: Three seeing complete four abiding, the fifth combines with the fifth. Thus it is said, for the view, there are three: moving, aspiration, and entering, from that samadhi to with elaboration, abiding in four, reaching the ultimate in accumulation of merit. The third is, in that, it says: Or one yoga complete with five. Thus it is said, in each path, calculating the way the five minds are complete, it is easy to understand. Secondly, the five minds of the skillful means path are, in the twenty-one elements, it says: Destruction, rising, and abiding, aspiration is bodhicitta. Moving, acting, rising, and abiding. Thus it is said. Furthermore, when the path practitioner practices the skillful means path, the bindu slightly moves from the root location.
Chinese
安乐以抬头的姿态存在，这是摇动菩提心。前一种安乐消逝，后一种安乐生起，这是消逝生起菩提心。身体的脉和明点安住于自身位置，安乐也随之生起且不间断安住，这是安住菩提心。专注于前一种安乐，希冀后一种安乐，这是希冀菩提心。通过明点下降回转的修习，菩提心在金刚和莲花的顶端来回运行，这是来回菩提心。在此，有些人反驳说：如果道的自性是五种心，那么由哪个道者来行持呢？回答是：五种心生起的根本基础上是道者，而生起的心自身是道的自性，因此没有过失。这是上师们的教言。第三，词义是：由于没有被自性和相关的共同道者所行持，因此称为特殊的道。如《后分续》所说：瑜伽行境精华义，不与声闻诸众说，纵是殊胜具戒比丘，亦是密中极密胜。第四，分类有：本体和区分者的差别。第一，如《总纲》所说：非共分二种。因此分为两种。两种是什么呢？即智慧彻底解脱之道和以方便确定的道。如《海》中所说：解脱道即方便。第二，有遮、立、断三种。第一，娘觉多说：示现灌顶和安乐是方便道，通过三种智慧之门修持是解脱道。大多数上师说：具有方便的诀窍，即使运用烦恼也不会被束缚，并示现解脱，这是方便道。以三种智慧结合法性之义，这是解脱道。这两种观点都不能很好地思考。如果按照第一种观点，由于不示现灌顶和安乐，那么显现的度脱就不是方便道了。如果承认，那么就与“奇哉恶趣解脱方便”所说的方便道相矛盾。如果按照第二种观点，由于示现不舍弃烦恼而解脱的方便，那么所有密咒都将成为方便道。如果承认，那么密咒中将根本没有解脱道了。如果不承认
English
The state of bliss arising is the moving Bodhicitta. The previous bliss ceasing and the subsequent bliss arising is the ceasing and arising Bodhicitta. The channels and bindus of the body remaining in their own places, and bliss arising without ceasing, is the abiding Bodhicitta. Focusing on the previous bliss and longing for the subsequent bliss is the longing Bodhicitta. Through the practice of descending and reversing bindus, the Bodhicitta moving back and forth at the tips of the vajra and lotus is the moving back and forth Bodhicitta. Here, some argue: If the nature of the path is the five minds, then by which path-maker is it done? The answer is: the basis from which the five minds arise is the path-maker, and the arising itself is the nature of the path, so there is no fault. This is what the previous lamas said. Third, the meaning of the words is: because it is not practiced by the common path-makers of nature and relation, it is called a special path. As it says in the Later Tantra: The essence of the yogic practice, is not spoken to the Shravakas, and even to the most excellent Bhikshu, it is the most secret of secrets. Fourth, the divisions are: the difference between the entity and the differentiator. First, as it says in the Root Text: Non-common, there are two kinds. Thus, it is divided into two. What are the two? They are the path of wisdom completely liberated and the path determined by means. As it says in the Ocean: The path of liberation is shown as means. Second, there are three: negation, establishment, and abandonment. First, Nyang Jo Mdo says: Showing empowerment and bliss is the path of means, and practicing through the three doors of wisdom is the path of liberation. Most of the previous lamas say: Having the secret instructions of means, even if using afflictions, one is not bound and shows liberation, this is the path of means. Combining the meaning of dharmata with the three wisdoms is the path of liberation. These two views are not well thought out. According to the first view, since empowerment and bliss are not shown, this manifest deliverance is not the path of means. If you accept that, it contradicts the statement "Wonderful, the means of liberation from the lower realms" which speaks of the path of means. According to the second view, since it shows the means of liberation without abandoning afflictions, all secret mantras would become the path of means. If you accept that, then there would be no path of liberation in secret mantra at all. If you do not accept
Chinese
之所以不能，是因为与三次第中的“中观有两种，解脱道作为方便而显现”相违背。第二，主要是通过三种智慧之门，从知识束缚中解脱而成就果位的是解脱道。如云：“在圆满智慧的坛城中，通过闻思修的结合，自生任运而成就。”主要是通过方便和窍诀之门，以苦行来对治束缚，从而迅速成就果位的是方便道。如云：“奇哉！脱离恶趣之方便，本来自生无生之实性，如幻显现眼花之景象，即使做了所有结合解脱之事，也未曾做成微尘许。”又云：“以阿 अली (ā li，梵文元音) 嘎लि (kā li，梵文辅音)之手印，一切一切皆得成就。”此外，如果用比喻来说明这两种道，就很容易理解。就像用水银的炼金术将铁变成金一样，因为是精通方便的快速道，所以是方便道。并非不依赖它就没有其他炼金术，就像与如意宝一起放置的石头变成金一样，这被认为是解脱道的例子。第三，即使如此，是否解脱道不需要方便和窍诀，方便道不需要三种智慧呢？区分开来说，承认主要不需要，但并非完全不需要。如惹冲巴·涅敦的《遣除障碍灯》中所说：“这两种道是头尾相连还是背道而驰呢？是头尾相连，即一个需要作为另一个的条件。那么，分为两种就没有必要了吗？有必要，即从主要做什么才能获得果位的角度来安立。”以前的比喻也非常贴切，即有些人主要依靠解脱道中的三种智慧，从而能够运用平等的见解，而有些人则接受方便道中非凡的苦行，从而能够运用平等的见解，这在所有无上续部中都有快速的说法。因此，水银的例子和如意宝的例子所显示的，虽然结果都是变成金，但就像有快慢的差别一样。第五，确定道的体性，即方便道和解脱道。