English
The mandala of the dependent and the depended. The seventh is the mantra of dependent arising generated from the generation stage. The eighth is sealing with the four mudras. The sixteenth is the generation mantra of the wrathful deity, and the seventeenth is the mandala of the wrathful deity to be generated. The completion stage is explained by the thirteenth chapter. The samadhi of Achala is generated from the generation stage with signs and is related to the view without signs. The chapters that show the offerings that abide in the place are five: the offering of the peaceful deity's mudra is the eighth chapter, the offering of the increasing deity's samadhi is the ninth chapter, the adornment of song and dance wisdom is the fourteenth chapter of offerings, the offering of union liberation and samaya substances is the eighteenth chapter, and the praise of the wrathful great power is explained by the twenty-first chapter. From the binding, recitation of mantras and mudras, the recitation of mantras is explained by two chapters: the seventh chapter of peaceful mantras and the sixteenth chapter of wrathful mantras, and the binding mudra is explained by the eighth chapter. These are also just a rough summary. If all the numerous contents scattered in each chapter are collected, the length will become very large, so it is not elaborated in detail. Third, determination: necessity, essence, meaning, name. First, it is actually the necessity of realizing the root of the path, and indirectly it is the necessity of manifesting the two fruits of temporary and ultimate. Second, the path and its conditions will be explained below. Third, the root has already been explained before, and the meaning is the word engaged in the action, the knowable and the attainable are the meaning, because this path makes it known and obtained. The scripture says: The root meaning is complete and related to the meaning, it is called the nature root, and the symbolic root is also the same. Fourth, the same scripture says: The root meaning is the path and the limbs, therefore, it is the nature of the path and the limb conditions. The difference between the two is: what becomes the actual basis of knowing and entering is the main part of the nature of the path, and the limb that is its companion is the condition. The order is that the previous lamas usually explain the nature of the path first, but here it seems more convenient to explain the conditions first. First, determine the ten dharmas of the root of the path's limbs, and then these are also divided into the nature of the path, the means of liberation, according to the difference in the wisdom of the disciples.
Chinese
通过按次第组合来教导，现在才能以次第渐进的方式，容易理解与果位连接的意义。因此，首先是道的条件，在《斯帕卡》（Spar Khab）中说：“见、行、坛城、灌顶和誓言，事业、修持的次第，以此区分密咒续部。”虽然说了七种，但这里《意滴》（Thugs Thig）中说：“主要和支分共十种。”因此，实际上变成了十种事物。其总摄是：见1、行2、坛城3、灌顶4，誓言5、事业6、修持7，禅定8、供养9、咒语手印10，后面两个加起来变成十种。这些每一项，《意滴》（Thugs Thig）中也显示了不确定的法。但在这里，金刚手秘密窍诀的口诀中，《总义经》（Spyi mdo）中说：“在哪里需要，就用那个，本体与所缘一起。”因此，因为所显示的必要，所显示的本体，如此显示的词义，所显示的多少种类别，在四个总纲之上，加上缺点和优点两种，说是要解释成六种。其中，第一个，对于真如见，有必要、本体、词义、类别、未证悟的缺点、证悟的功德这六种。第一个是，《意滴》（Thugs Thig）中说：“为了遣除其他的见解和所缘，为了显现殊胜的智慧眼。”因此，有遣除其他和追求意义两种必要。第一个是：“未证悟和颠倒证悟，片面证悟，真实性未证悟。”因此，有未证悟的庸俗和远见，颠倒证悟的外道常断见，片面证悟的声闻缘觉，真实性未证悟的中观和唯识宗的见解要遣除。第二个是，对于真实证悟法性，无论用于什么事业都不受束缚，成为获得佛果的真实因的必要。第一个是，《广大经》（rgyas pa）中说：“法的自性如何，我将如实证悟。”第二个是，其中说：“通过证悟方便和智慧，不会被三毒五毒所损害。”第三个是，其中说：“如果证悟自明智慧的意义，就能获得无生无死的长寿。”第二个本体是，真谛无别，远离行境，如《腹中经》（khog gzhung）中说：“任运成就智慧灯
English
Having taught by combining the stages, now it will be easy to understand the meaning of connecting to the result in a gradual manner. Therefore, first, the conditions of the path, in Spar Khab it says: "View, conduct, mandala, empowerment, and vows, the order of activities and practice, distinguish the tantric continuums." Although seven are mentioned, here in Thugs Thig it says: "Main and branches are ten in number." Therefore, in reality, it becomes ten things. The summary of that is: View 1, conduct 2, mandala 3, empowerment 4, vows 5, activities 6, practice 7, samadhi 8, offering 9, mantra and mudra 10, the latter two combined become ten. For each of these, Thugs Thig also shows uncertain dharmas. But here, in the oral instructions of Guhyapati Sgro Phugpa, in the General Sutra (Spyi mdo) it says: "Wherever needed, use that, with the essence and the object of focus." Therefore, because of the necessity of what is shown, the essence of what is shown, the meaning of the words shown in that way, the number of categories shown, on top of the four general headings, adding the two of faults and virtues, it is said that it should be explained as six. Among those, the first, for the view of suchness, there are six: necessity, essence, meaning of words, categories, faults of non-realization, and virtues of realization. The first is, in Thugs Thig it says: "In order to eliminate other views and objects of focus, in order to manifest the supreme eye of wisdom." Therefore, there are two necessities: eliminating others and pursuing meaning. The first is: "Non-realization and reversed realization, partial realization, non-realization of reality." Therefore, there is the elimination of the non-realization of vulgarity and far-sightedness, the reversed realization of the eternalist and nihilist views of the tirthikas, the partial realization of the Shravakas and Pratyekabuddhas, and the views of the Madhyamaka and Chittamatra schools who do not realize reality. The second is, for truly realizing the nature of reality, the necessity of not being bound by whatever activity is applied to, becoming the actual cause of attaining Buddhahood. The first is, in the Extensive Sutra (rgyas pa) it says: "How is the nature of dharma, I shall truly realize it." The second is, in that it says: "Through realizing skillful means and wisdom, one will not be harmed by the three poisons and five poisons." The third is, in that it says: "If one realizes the meaning of self-aware wisdom, one will attain the immortal youthfulness without birth and death." The second essence is, the truth is inseparable, free from the sphere of activity, as it says in the Sutra in the Womb (khog gzhung): "Spontaneously accomplished wisdom lamp
Chinese
不离法界。如是。第二，以理证确定。如是说：地基与理证成立之义。以三法的方式来理解，即：所量为有法，能量为理证，如是所量的结论。第一，所量之实物，那是何种智慧的对境？顺便消除疑惑，遣除争论。第一是，依场合和必要，安立有法的方式有三种。即，当辩论双方争论时，将瓶子等共同显现的事物安立为有法。如此安立，有以量成立的必要。在《二谛论》中说：辩论双方的知识中，有多少显现的部分，就依此，那时才能产生比量。如是。上师向弟子传授口诀时，将八识聚及其对境安立为有法。如此安立，有使所教的口诀落到弟子相续上的必要。又，当他向其讲经时，将以二谛所摄的一切法安立为有法。如此安立，有确定这些法的法性的必要。如是三种中，此处是后者，即：所有世间虚幻之法。如是等等。在《道次第》中说：那也完全是观察的基础，显现为根境的一切，境并非存在，只是阿赖耶识的显现。由于显现各种事物，观察轮涅的事物执着显现。以及，因扎菩提的《道次第论》中也说：观察的行境以二量。如是。第二是，一般是阿赖耶识的对境，但特别存在于六识的对境中。《毗玛拉的特征明灯》中说：一般是根本识的对境，特别是六识的对境显现。如是，将执着显现的一切作为观察对境的分别识，与上师的口诀相遇，因此，从第一智慧的因缘之间转变为不思之智慧的缘故，是各个分别的智慧的行境。在《道次第》中说：观察识转变为中间。如是。在《论述》中说：言说的实物是行境，各个分别的
English
It does not deviate from the Dharmadhatu. Thus it is. Second, establishing through reasoning: As it says in that very text, "The meaning of the basis and the establishment of reasoning." It should be understood through the three aspects of dharma: that which is to be measured is the subject of dharma, that which measures is the reasoning, and the conclusion of measuring in that way. First, the actual object to be measured, what kind of wisdom is its object? Incidentally, dispelling doubts and refuting arguments. First, depending on the occasion and purpose, there are three ways to establish the subject of dharma. That is, when two opponents are arguing, one that appears to be in agreement, such as a vase, is established as the subject of dharma. By placing it there, there is a need for it to be established by valid cognition. In the Two Truths, it says, "In the knowledge of the two opponents, how much of the appearing part there is, that much depends on it, and then inference arises." Thus it is. When a lama imparts instructions to a disciple, the eight aggregates of consciousness, together with their objects, are established as the subject of dharma. By placing it there, there is a need for the instructions to be imparted to the disciple's mindstream. Also, when he explains the scriptures to him, all the dharmas included in the two entities are established as the subject of dharma. By placing them there, there is a need to determine the nature of those dharmas. Thus, out of the three, here it is the latter, that is, "All the illusory dharmas of the world." Thus and so on. In the Stages of the Path, it says, "That which is to be examined is all that appears as sense objects to the senses. The objects are not existent, but are the appearances of the alaya-consciousness itself. Because various things appear, examine the clinging appearances of samsara and nirvana." And also, in the Arrangement of the Paths of Indrabhuti, it says, "The object of examination is measured by two." Thus it is. Second, in general, it is the object of the alaya-consciousness, but in particular, it exists in the objects of the six aggregates. In the Lamp for the Characteristics of Vimala, it says, "In general, it is the object of the root consciousness, but in particular, the objects of the six aggregates appear." Thus, that discriminating consciousness that makes all clinging appearances the object of examination, by encountering the instructions of the lama, therefore, from the intermediate cause of the first wisdom, it transforms into the wisdom of non-thought, it is the object of the wisdom of individual discrimination. In the Stages of the Path, it says, "The examined consciousness transforms into the intermediate." Thus it is. In the Treatise on Arrangement, it says, "The object of expression is the object, the individual discriminating
Chinese
这是关于理由的妨碍。第三，由于没有可衡量之物以及无法衡量的疑虑。第一种情况是：以心识转化的思识将二者所包含的法作为可衡量之物进行衡量，这是衡量涅槃还是轮回？如果按照第一种情况，已逝去的自相是最初的业，因为对于信解行为的智识来说是隐蔽的。由于不是我们这些人的行境，所以不能作为可衡量之物。如《分别》中所说：“已逝去不是行境，怎能成为可衡量的境？”又说：“如果衡量已逝去的显现，就会变成最初的隐蔽。”如果说衡量对它的执着心，那也是不合理的，因为涅槃不是错乱识的境，所以不能执着。如果执着，就会变成虚构的轮回之法，那就不是涅槃了。如云：“心中执着于涅槃，那本身不可能成为涅槃。”如果按照第二种情况，是衡量轮回的自相仅仅是显现，还是衡量执着虚构的识？第一种情况是不合理的，因为觉性是自显现的。因为它显现为自宗的观点，所以不能作为可衡量之物。如前文所说：“显现自身的体性，是所说之物，因为是觉性显现。不能作为可衡量之物，对于众生来说，不是境，显现为自宗的观点。”此外，圣天说：“如何显现本身不是要否定的，因为是依缘而生。在此，是要遣除将痛苦之因执着为真实的。”因此，仅仅是显现也不是道的否定对象，因为觉性无法否定，如果否定就会有过失，因为会阻断道的福德资粮，以及阻断如所有智的智慧之流。如果说衡量执着虚构的识，那也是不合理的，因为识是刹那三时的自性，所以不能衡量过去和未来二时的境，因为过去已灭，未来未生。如《分别》中所说：“错乱分别的刹那，前一刹那已逝，后一刹那未来。不能依赖它进行衡量。”如果说衡量现在，那也是不合理的，因为现在的意念都是分别，会转变为思惟的智慧。那时执着也会转变。