Chinese
在（修法）时候不观想本尊身相，在禅定时观想本尊身相，这是因为颠倒了。第二，确立见解之时，证悟为无别唯一；修持禅定之时，习惯于无别唯一；果位圆满之时，将无别唯一做到圆满，这是顿悟。以无别的方式逐渐证悟，逐渐习惯，逐渐做到圆满，这是渐悟。这是上师善逝大士和杰·卓雍二位所说，说得好。第三，这样一来，对于顿悟者来说，五种心识是逐渐生起还是不生起？如果像第一种情况那样，就会变成不是顿悟者了。如果像第二种情况那样，顿悟之道就不是道的体性了，因为五种心识不生起。如果这样问，因为生起，所以没有后面的过失；生起的方式是相对于次第超越，所以生起的时间非常快，因此也没有第一个过失，就像用针刺穿五瓣相连的芍药花一样。因此，渐悟的例子就像用锥子钻透五块相连的木板一样，这是上师们所说的。第三部分分为两点：第一点是确立渐悟，分为以三种特征来约束道，以及对此进行次第和超越的考察，还有思考这些有漏和无漏的差别。第一点，是有漏还是无漏？见和禅定二者都可以约束，但是，在此处，如经中所说：‘知入门径具特征，果成熟之因与缘，成为具力之何者，称为持明胜者刹。’以及，邬金第二佛的窍诀《见之鬘》中说：‘因此以三种特征，意义得以究竟，通晓四种觉悟之方式，是为知之特征。再次不断地习惯，是为入门之特征。以习惯之力而显现，是为果之特征。’遵循这些说法，以三种特征来约束要点：因是知之特征的见，缘是入门之特征的禅定，成为道之果的持明。第一点，所证悟的是见之自性，能证悟
English
At the time (of practice), do not visualize the deity's body; at the time of meditation, visualize the deity's body, because it is reversed. Second, at the time of establishing the view, realize it as non-dual and unique; at the time of practicing meditation, become accustomed to non-dual and unique; at the time of fruition, make the non-dual and unique complete, this is sudden enlightenment. Gradually realize in a non-dual way, gradually become accustomed, gradually make it complete, this is gradual enlightenment. This is what the great teacher Sugata and Je Drolgyung said, and it is well said. Third, in that case, for the sudden enlightenment practitioner, do the five consciousnesses arise gradually or not? If it is like the first case, then it will become not a sudden enlightenment practitioner. If it is like the second case, then the path of sudden enlightenment will not be the nature of the path, because the five consciousnesses do not arise. If you ask this, because they arise, there is no later fault; the way they arise is relative to the transcendence of the sequence, so the time of arising is very fast, therefore there is also no first fault, just like piercing five connected peony petals with a needle. Therefore, the example of gradual enlightenment is like drilling through five connected wooden boards with an awl, this is what the previous teachers said. The third part is divided into two points: the first point is to establish gradual enlightenment, divided into explaining the path bound by three characteristics, and examining it in terms of gradual and transcendent, and considering the differences between these contaminated and uncontaminated. First point, is it contaminated or uncontaminated? Both view and meditation can be bound, but here, as it is said in the scriptures: 'The vessel that possesses the characteristics of knowing and entering, the cause and condition that ripen the fruit, whatever becomes capable, is known as the field of the Knowledge Holder Victorious One.' And, in the instructions of the Second Buddha of Oddiyana, 'The Garland of Views', it says: 'Therefore, with three characteristics, the meaning is perfected, understanding the manner of the four kinds of realization is the characteristic of knowing. Again and again becoming accustomed is the characteristic of entering. Manifesting through the power of habit is the characteristic of the fruit.' Following these statements, bind the essentials with three characteristics: the cause is the view, which is the characteristic of knowing; the condition is the meditation, which is the characteristic of entering; the fruit that becomes the path is the Knowledge Holder. First point, what is realized is the nature of the view, the one who realizes
Chinese
是智慧的体性。它如何证悟呢？第一，是诸法自性如何安住，就像《广大》中所说：“诸法自性是怎样的？是应当如实证悟的。”第二，是从听闻思惟中产生的，个别辨别的智慧之能力。如《道次第》中所说：“为了能见到因的坛城，应当以清净的听闻思惟来寻求。”第三，在《开启智慧之眼》中说：“能见之方便也有传承，以表相象征并加以确定。”这有三种：对钝根者，通过传承来证悟；对中等根器者，依靠表相来证悟；对利根者，通过理证来证悟。第一种又分远近两种。近的方面是：对于那些不能通过思所成慧来证悟的，并非没有方法，因为可以通过修持天之手印等三摩地之门来传承证悟。也如前者所说：“对下劣者，通过串习三种手印，稳固后能见到考察之河流。在禅修道上稳固修行，次第生起，毫无疑问。”远的方面是：如果今生没有实际修行的福分，将缘起心要的总持放入佛塔中，念诵并绕塔，祈愿，那么来世就能证悟。如《显扬论》中所说：“不做这些，只做因等，经中这样说：如果书写缘起法性，就能证悟法性真谛。”第二种，在《开启智慧之眼》中说：“也考察殊胜所知，自性以及果之相。”因此分为两种。第一，自性之相是：以五大、五色、五方等象征五智之义，从而证悟法性。其中说：“第一，自己觉性的，奇妙显现之五大，以及方和颜色等，象征而如实证悟。”第二，果相是：依靠能依所依坛城之相，象征意义而证悟。其中说：“另一种是究竟圆满智慧的，如坛城能依所依。”第三是：以先前出现的五种事物之理证，
English
It is the nature of wisdom. How does it realize it? First, it is how the nature of all dharmas abides, as it says in the Extensive: "What is the nature of dharmas? It is what should be truly realized by oneself." Second, it is the power of discriminating wisdom arising from hearing and thinking. As it says in the Lamrim: "In order to see the mandala of the cause, one should seek with pure hearing and thinking." Third, in the Opening the Eye of Wisdom, it says: "The means of seeing also has transmission, symbolizes with signs, and establishes definitively." There are three: for the dull-witted, it is to be realized through transmission; for the middling-witted, it is to be realized by relying on signs; for the sharp-witted, it is to be realized through reasoning. The first also has two, near and far. The near is: for those that cannot be realized by wisdom arising from thought, it is not that there is no method, because it can be transmitted and realized through the door of samadhi such as meditating on the mudra of the deity. As it also says in the former: "For the inferior, by becoming accustomed to the three mudras, having become stable, one sees the river entered by investigation. Steadfastly practice on the path of meditation, gradually arising, there is no doubt." The far is: if there is no fortune to actually practice in this life, if one puts the essence of dependent arising dharani into a stupa, recites it, circumambulates it, and makes aspirations, then one will realize it in another lifetime. As it says in the Array of Manifestations: "If not doing these, only doing the cause, etc., the tantra says this: if one writes the nature of dharma dependent arising, then one will realize the ultimate meaning of the nature of dharma." Second, in the Opening the Eye of Wisdom, it says: "Also examine the supreme knowable, the nature and the sign of the fruit." Therefore, it is divided into two. First, the sign of nature is: by symbolizing the meaning of the five wisdoms with the five elements, five colors, five directions, etc., one realizes the nature of dharma. It says therein: "First, the magical display of one's own awareness, the five elements, and directions and colors, etc., symbolize and realize as it is." Second, the sign of the fruit is: relying on the sign of the mandala of the support and the supported, one symbolizes the meaning and realizes it. It says therein: "The other is like the mandala of the support and the supported of the ultimate perfect wisdom." Third is: with the reasoning of the five previously arisen things,
Chinese
通过五种后续方式和五句决定的理由来衡量，从而将执着显现确立为如是性。关于这一点，在如是性见解的续部中已经详细阐述过了。总而言之，将无分别的真谛，通过自证的现量，在无境中赤裸裸地确信见到，就叫做证悟见解。如《总集论》中所说：“如是宣说三种方式，所见为何乃是智慧眼，此亦现量舍弃他，非是离于词句之执着，非境自证真谛无分别，内心深处领悟乃现量境。”因此，见解必须先于道的修习，因为如果未证悟而修习，则会堕落。如《道次第》中所说：“若未见不可思议者，即入无思坛城中，愚者暗昧具慧者，如盲人行于大城市。”第二，关于因缘进入的特征，即三摩地，有信解修和决定圆满修两种。第一种，包括意义、修习方式和必要性三种。第一，即使没有获得三摩地的熟练，也只是信解或修习一般的相状。如《道次第》中所说：“若于一切道瞬间修，信解修习戏论轮。”第二，在一个座次中，从防护轮开始，直到最后穿衣护身为止，都以信解的方式完整地进行。第三，为了自身，通过成为圆满福德资粮之方便的能力，在相续中生起道的决定圆满；为了他人，事业的能力不会欺骗地产生。如前文所说：“自性利圆满，从供养亲近起，圆满具加持之能力等。”第二，关于决定圆满，包括意义、修习次第和各自区分的意义。第一，学习各个道的究竟三摩地。例如，就如是性而言，如《道次第》中所说：“若于如是性中见熟练，则无善与非善之分别，不执着分别相。”等等。第二，像这样的三摩地，在没有生起究竟的体验之前，持续修习直到究竟。
English
Through measuring with the five subsequent methods and the reasons of the five statements, the clinging appearance is established as suchness. This has been extensively explained in the context of the tantra of the view of suchness. In short, to see the meaning of the indivisible truth nakedly and with conviction in the absence of an object through the direct perception of self-awareness is called realizing the view. As stated in the 'Compendium': 'Thus, by stating the three ways, what is seen is the eye of wisdom. This is also direct perception, abandoning others, not just clinging that is separate from words and sentences. Not an object, self-awareness, truth indivisible, understanding in the depths of the mind is the object of direct perception.' Therefore, the view must precede the practice of the path, because it is said that if one practices without realization, one will fall. As stated in the 'Stages of the Path': 'If one does not see the inconceivable, one enters the mandala of non-thought. That fool, obscured in darkness, that wise one, goes like a blind person into a great city.' Second, regarding the characteristic of entering through conditions, which is samadhi, there are two types: practice with faith and practice with complete certainty. The first includes three aspects: meaning, method of practice, and necessity. First, even if one has not gained familiarity with samadhi, one still practices with faith or just the general aspect. As stated in the 'Stages of the Path': 'If one practices all paths in an instant, one practices the wheel of elaboration with faith.' Second, within a single session, from the protection wheel to the final wearing of armor for protection, one takes it up completely with just faith. Third, for one's own sake, through the power of becoming a means to complete the accumulation of merit, the complete certainty of the path arises in the continuum; for the sake of others, the power of activity arises without deception. As stated in the previous text: 'Self-nature benefit complete, from offering and approaching, complete with the power of empowerment and so forth.' Second, regarding complete certainty, it includes the meaning, the order of practice, and the meaning of distinguishing each. First, learning the ultimate samadhi of each path. For example, regarding suchness, as stated in the 'Stages of the Path': 'If one is familiar with seeing in suchness, there is no distinction between good and non-good, one does not grasp at conceptualizations and signs.' And so on. Second, like such samadhi, one continues to practice until the ultimate experience has not arisen.
Chinese
并且，将后续的道与慈悲幻化相结合。因此，如《道次第》所说：“先前空性熟练瑜伽士，为以慈悲摄持三界故，八支如前行持后，修习智慧幻化之慈悲。”应如是次第结合。第三，如《道次第》所说：“以有次第成熟之理，安立进入之五支。”因此，有漏道有五种瑜伽：大空性、慈悲幻化、一印、有戏论印，即资粮道的四种瑜伽，以及加行道顶位的资粮瑜伽。对于这些，虽然前代人以七七之门来讲解，但所依之基础以及各自之行持二者，先前已讲述完毕，而信赖之来源将在顺便中出现，因此，此处每一者皆以四法来阐述。其中，首先，彼定中，特殊的必要、所修之体性、等持之名称、以及自之果。第一，清净对显现执着为自性的分别念，并且成办法身分别念之同类因。如《道次第》所说：“如暗相毒药之方式，分别念之自在即等持，凡是寻求意义者，皆由等持而成办。”第二，体性是，令心安住于不可得之空性中。如《窍诀》所说：“若欲迅速成就悉地，则于极不可得之虚空中修习。”第三，名称是，显空无二之任运成就的平等性之如是性。如《道次第》所说：“无二任运平等如是性。”第四，果是，证悟胜义谛，从而从相分别中解脱。顺便提及的辩论驳斥是：有些人说，道有上下好坏之分吗？答：所修之法性无有好坏，然而就增进道者之心而言，认为后道比前道更好。彼处有人说，此不合理，因为在知晓因之时，已证悟无分别，因此此处仅仅修习胜义谛。如同抛弃果实而享用树叶之菜肴一样，显然变得更糟。回答是，拉杰涅顿说：见解无分别