Chinese
如是说，还应由具慧者们加以考察。此外，对于某些根器极利者，从闻思的见地上，无可分割地彻底证悟而解脱，这是无法否认的。或许有人会想，在特别观察有漏时也能见到吗？并非如此，因为他们是从闻思的见地上解脱，虽然看似在有漏中证悟了法性自相，但并非如此，因为这样的人是证悟和解脱同时发生的。或许有人会想，那一刹那现前见道也是不可否认的吗？就像因陀罗菩提一样。第三，分别区分名相而执取，有名相和义相。第一，娘若多尼说：这八识是依靠有色之所依，为了断除对不同境的增益而成为名相。嘉瓦雍也认为这是八识聚，但此处，从《心滴》中说：六根的显现中，最殊胜的是眼，因为智慧与境无别，现量证悟是证悟之最。自证智是唯一的聚。追随娘提巴的观点，如果解释为六识聚的见地，则显得安乐。此外，《道次第》中说：识与行境二者无别，一切无余皆为一体之性，不杂、圆满、明空之色，无有能见与所见，十方刹土皆能见，于何处亦未见，是眼之最胜。周遍明澈自性之音声，无有听闻而为听闻之最。以喜悦满足之法的香，无有嗅者而为觉受之鼻。体验义之精要之味，体验无有体验之能所。于真实义之触，触与一切实触相离。通达一切法界之种种，自证国王自显现。因此，各自以及，因此我执自明，具有我与离我的意，义与有情无分别明，自生智慧通达一切。这是在此处讲解将一切法见为无自性的总的见法。在其他地方，如果按照八识聚，则认为前半颂是染污意，后半颂是阿赖耶识的见地。第二，有修持的道次第的见相，以及应取之
English
It is said, and should still be examined by those with intelligence. Furthermore, for some with very sharp faculties, it is undeniable that they realize and liberate in a single, decisive manner from the perspective of hearing and contemplation. One might wonder if it is also seen in the context of specifically observing contaminated phenomena. It is not so, because they are liberated from the perspective of hearing and contemplation, and although it seems as if they realize the self-nature of phenomena in the contaminated, it is not so, because such a person's realization and liberation occur simultaneously. One might wonder if it is undeniable that the path of seeing manifests in that instant, like Indrabodhi. Third, regarding distinguishing and grasping categories, there are name categories and meaning categories. First, Nyang Jo Mdo says: These eight consciousnesses are name categories because they rely on a material basis to sever the superimposition on different objects. Gyalwa Yung also considers them to be eight aggregates of consciousness, but here, from the Thugs Thig (Heart Drop): Even though the appearances are in the realm of the six senses, the eye is said to be supreme, because wisdom is inseparable from the object, and direct realization is the supreme realization. Self-awareness wisdom is the only aggregate. Following the Nyang Tikpa's view, it seems comfortable to explain it as the view of the six consciousness aggregates. Furthermore, the Lamrim (Stages of the Path) says: Since knowledge and the field of action are inseparable, everything without exception is in a state of oneness, unmixed, complete, clear, and empty form, without seeing and being seen, all the realms of the ten directions are seen, and not seen anywhere, is the supreme of the eye. The sound of pervasive and clear nature, the best of hearing without hearing. The fragrance of the Dharma that satisfies with joy, the nose that feels without smelling. The taste of experiencing the essence of meaning, experiencing the non-experiencing of action. The touch of true meaning, touch is separated from all real touch. Knowing all kinds of Dharmadhatu, self-awareness appears as the king. Therefore, each and, therefore, self-grasping is self-evident, the mind with and without self, meaning and sentient beings are clear without thought, and self-born wisdom knows everything. This is explained here as the general way of seeing all phenomena as without self-nature. Elsewhere, if according to the eight aggregates of consciousness, it is believed that the first half of the verse is the afflicted mind, and the second half is the view of the alaya. Second, there are the view categories of the stages of the path to be practiced, and the objects to be taken.
Chinese
关于续部意义的见解数量。第一，由于所调伏的一切道都遍及能调伏的见解，因此道次第的见解有九种。即在《彼论》中说： 不惧怕平等之自性， 现证菩提决定之智慧， 具足一切相之大空性见， 以自证智悲而观照， 以一印视果位之身， 一切皆明之见， 见无障碍之大集会， 权能平等不动摇， 智慧一切遍知之九见。 第二，对于续部的实物，也由于遍及能调伏的见解，因此续部意义的见解有九种。即在《彼论》中说： 续部意义以陀罗尼摄持， 称为誓言誓言， 自己的见解即是誓言。 等等。第五，对于未证悟的过失，有将佛的刹土视为轮回之处的过失，以及即使行持善业也无法从轮回中解脱的过失。第一，在《广大论》中说： 若无如实知之自证智， 则将善逝之刹土，亦视为恶趣之处。 第二，在《彼论》中说： 若不以方便善巧摄持， 即使恒常修持道之善行， 亦生于天界天人与人中， 然不得无生无死之地。 以及，在道次第中也说： 善眼如实入道之故， 一切道皆为有漏且束缚之因。 第六，对于证悟的功德，有将恶趣之处视为佛的刹土，以及无论行持何事皆不束缚，且不退转轮回而能成佛的功德。第一，在《广大论》中说： 若证悟殊胜乘平等之义， 则恶趣之处即是色究竟天兜率天之处。 第二，在《此论》中说： 若于无上乘深信不疑， 即使行持烦恼诸业， 亦成善事等之资粮， 戒律仪圆满具足。 第三，在道次第中说： 无论何者如是见证悟， 彼即殊胜成就之精华， 如摩羯陀之印， 初时悟其义，终不舍弃， 行境之中，无有限量。 第二，无执着之行持有六种，第一，目的在于：遣除他者，清净障碍，消除习气。所求在于圆满资粮，以及发挥见修之效用。
English
Regarding the number of views on the meaning of Tantra. First, since all paths to be subdued are pervaded by the view that subdues them, there are nine views in the stages of the path. As it says in that very text: Not fearing the nature of equality, Manifesting the wisdom of definite enlightenment, Seeing the great emptiness possessing all aspects, Observing with self-aware wisdom and compassion, Viewing the one mudra as the fruition body, The view that everything is clear, Seeing the great assembly without obstacles, Powerfully controlling equality without wavering, The nine views of omniscient wisdom. Second, even for the objects of Tantra, since they are pervaded by the view that pervades them, there are nine views on the meaning of Tantra. As it says in that very text: The meaning of Tantra is held by dharani, Called samaya, samaya, One's own view is samaya. And so on. Fifth, regarding the faults of non-realization, there is the fault of seeing the Buddha's field as a place of samsara, and the fault of not being liberated from samsara even when engaging in virtuous deeds. First, in the Extensive Text it says: If there is no self-aware wisdom of accurate knowledge, Then even the Sugata's field is seen as a place of evil destinies. Second, in that very text it says: If not grasped by skillful means, Even if constantly practicing virtuous deeds on the path, One will be born in the heavens as gods and humans, But will not attain the state of no birth and no death. And also, in the Stages of the Path it says: Because of entering the path with a good eye, All paths are causes of leakage and bondage. Sixth, regarding the qualities of realization, there are the qualities of seeing the place of evil destinies as the Buddha's field, and of not being bound no matter what one engages in, and of not reverting to samsara and being able to attain Buddhahood. First, in the Extensive Text it says: When realizing the meaning of the supreme vehicle's equality, Then the place of evil destinies is the Akanishta and Tushita heavens. Second, in this very text it says: If one is completely certain in the unsurpassed vehicle, Even if engaging in afflictions and actions, They become accumulations of merit and so on, The vows of discipline are perfectly complete. Third, in the Stages of the Path it says: Whoever sees and realizes in this way, That essence of supreme accomplishment, Like the Makara's seal, First realizing the meaning, never abandoning the end, In all realms of activity, there is no limit. Second, engaging in action without attachment has six aspects. First, the purpose is: to eliminate others, purify obscurations, and eradicate habitual patterns. The aim is to complete the accumulations, and to enhance the effectiveness of view and meditation.
Chinese
是为行。出自《根本续》：“彼亦为自他利，行合于道之行，为息灭时之定而行。”二是体性，是道之三门之事业。如是说：“身语意与一切法，不住何处不缘故。”三是词义，从“行”字而来，为使三门有意义，故为行持真言之行者。彼亦出自《根本续》：“三门事业故，词义成立。”四是分类，何时行之时间，及所行之事物。初者，从等持起后，于后得位中行，于任何事物皆不行执着。如是说：“一切皆从等持起时。”二者，有共同与特殊二者。初者，总的来说，是身语意三者完全清净。略作解释，初学者应如青年沙弥之行仪般，学习具足威仪。分类而言，有远离不顺缘，与依顺缘之行二者。初者，从所行之境，修习禅定时，“悦意喜，不悦意不喜，如是赞毁，名声不名声，得与未得，此八法，皆应远离。”从世间八法等一切罪过中解脱，为增长他人之善，若于思惟不作障碍，则可进入随顺相应之行。出自《金刚顶续》：“未得稳固前，无有罪过如微尘，应住于三律仪。”二者，延长等持之觉受，主要依靠座间之事业。出自《辨中边论》：“书写供养及布施，听闻读诵与受持，讲说讽诵而思维，及以修习此十行，是为无量功德聚。”如是，以十种法行，饮食衣服之瑜伽，朵玛，水施，擦擦，曼扎，顶礼，绕行，常忏，读经等，前行是菩提心，正行是不于三轮作意之智慧，后行以回向摄持。
English
It is the practice. From the Root Tantra: "That is also for the benefit of oneself and others, the practice that accords with the path, is practiced to pacify the samadhi of the moment." Secondly, the nature is the activity of the three doors of the path. As it says: "Body, speech, mind, and all dharmas, do not abide anywhere, do not perceive." Thirdly, the meaning of the word is practice from the word "Carya," and it is the function of practicing the practice of mantra in order to make the three doors meaningful. That also comes from the Root Tantra: "Because of the actions of the three doors, the definition is established." Fourthly, in the classification, there is the time of when to practice, and the object to be practiced. The first is to rise from equipoise and practice in the post-attainment without clinging to anything. As it says: "Everything arises from equipoise." Secondly, there are two types: general and specific. The first is, in general, the complete purification of body, speech, and mind. To explain a little, a beginner should learn to be disciplined like the conduct of a young novice monk. In terms of classification, there are two types of practice: avoiding unfavorable conditions and relying on favorable conditions. The first is, from the object of practice, when practicing meditation, "Pleasant and joyful, unpleasant and not joyful, likewise praise and blame, fame and no fame, gain and no gain, these eight worldly dharmas, should all be abandoned." Having escaped from all faults such as the eight worldly dharmas, if one does not obstruct the thought for the sake of increasing the virtue of others, then one can engage in practice that is in accordance with the appropriate engagement. From the Vajra Peak Tantra: "Until stability is attained, there should be no faults like dust, and one should abide in the three vows." The second is to prolong the experience of equipoise with mindfulness, and mainly rely on the activities between sessions. From the Discrimination of the Middle and Extremes: "Writing, offering, and giving, listening, reading, and holding, explaining, reciting, and thinking about it, and meditating, these ten practices, are the nature of an immeasurable accumulation of merit." Thus, with the ten dharmic practices, the yoga of food and clothing, torma, water offerings, tsatsas, mandalas, prostrations, circumambulations, constant confession, reciting sutras, etc., the preliminary is bodhicitta, the main practice is the wisdom that does not conceptualize the three spheres, and the conclusion is held by dedication.
Chinese
应当通过……的方式来行持。之后稍微习惯，在寂静处禅修，当修与后得无有差别时，使证悟能经受住违缘，这是疯子的行为。极其习惯之后，顺缘和违缘两种分别念都不减少时，不做作地利益他人，如同国王统治国土的行为一样，这是总的说法。第二，特殊的行为有，解脱道谨慎的行为，以及方便道苦行的行为。第一种又分，次第的行为和顿时的行为。第一种又分，在有漏的道上如何行持，以及在无漏的道上如何行持。第一种又分，信勤的行为，与智慧相应的，与方便相应的，单一的，有戏论的，以及集合的行为等六种。第一种是，了知因，是寻求见解之时的行为。《道次第》中说：“听闻思维修十法，精勤修持。”《道小次第》中也说：“为他各自瑜伽士，成办利益何须说，最初之十法，为他宣说并引导。”此处所要行持的十法是，十种学处的边际，即：以根本誓言摄持为学处，如同在肥沃的田地上耕作；以听闻解脱相续为学处，如同解开锁链；从一切门径进行比较为学处，如同蜜蜂寻找蜂巢；以精通而取出为学处，如同到达须弥山顶；以见解断定为学处，如同鹏鸟翱翔于天空；以三摩地受持为学处，如同寻宝的商主；以行持舍弃为学处，如同大象渡河；以次第增上为学处，如同王子被立为国王；以口诀成就意义为学处，如同点金术；以将经义归纳为一为学处，如同获得耕作的利益。其中，《义类集》中说：“学处的边际有十种，誓言为根本，解脱相续，门径比较与精通取出，断定，受持，行持舍弃与次第增上，口诀意义与归纳，瑜伽士认为此为十种学处的边际。”