English
Thus it is said. The latter's place, etc., are not part of wisdom or part of the mind, although they are not the actual self-appearance. However, in the chapter on generating the mind as wisdom, it says: 'Other than yourself, a dharma called, even if sought, is not found by the Victorious Ones.' And so on. In order to ascertain the meaning of all phenomena of samsara and nirvana being shown as pure and equal, all the dharmas of samsara and nirvana are gathered into the side of self-appearance and taught. Secondly, although there is no confusion in the basis, there is a basis for confusion, as Rog Deshek Chenpo said. Although there is no confusion in the original nature, its magical display appears as confusion, and the clinging appearance that covers and obscures the self-face of the state is a reversed imputation, becoming the basis of coarse and subtle samsara, hence it is called the basis of imputed confusion. If we follow the general language of the scriptures, it seems that we should connect it as clinging appearance because appearance and mind appear reversed and cling to what appears. However, in this teaching tradition, it is said that even though the appearance has passed, there is clinging to samsara. If so, it should be said that one clings to other than appearance without realizing it as a deity. In any case, in essence, it is said to be clinging to duality in non-duality, clinging to the appearance of external phenomena as self-continuum or autonomous and self-characterized, which are not other than the nature of emptiness. That is also the main cause of straying from the meaning of the state, which is ignorance, and it has two types: innate and imputed. Here, these two are not established by bad tenets as imputed or non-imputed, but are divided into two types: the ignorance of non-realization, which is merely ignorance of the essence of reality, and the ignorance of wrong conception, which clings to appearance and mind as self-continuum. The main one is the latter, which is the clinging appearance taught here. It is thought that the basis of essence is taught from the point of view of the basis of practice for achieving Buddhahood, and the basis of imputation is taught from the point of view of the root of samsara for straying into sentient beings. If the former is not taught, the essence of this tenet, that all dharmas are originally enlightened, cannot be determined. If the latter is not taught, the main object to be purified in relation to it cannot be identified, so both are mentioned in the manner of actual and incidental. The second is that the three aspects of generating wisdom generate common and
Chinese
至上的五种心生起或已生起，出自《次第三篇》：自性以三种智慧，已阐述五种心的生起。在此，共同的五种心是指：天人的乘、声闻缘觉、菩萨、外续三部的道，各自计算为五种心。至上的五种心是指：仅以嘛哈瑜伽的自道来计算，即对于进入那个道生起的第一种心是动摇，如果得到那个道该有多好，愿望变得强烈的希求，如愿进入的进入，进入后安住于修行的持续是安住，最终愿望实现是究竟的心。这些各自的结尾加上菩提心，显现为至上五种心的状态。或者，声闻缘觉乘的五种心，或者那些相对于自身的菩提而言那样说，或者可以解释为语词的运用，因此不必全部包括，应从任何方便的角度来解释。也就是说，并非从声闻的律藏中将那些道归纳为五种心来阐述等等，而是从这部续部的经文中将声闻的道归纳为五种心来阐述等等。如何成为方便或道的续部呢？因为是使所要获得的果续显现的共同作用因，所以是方便；因为是以什么到达何处的足迹，所以是道。从主次的角度来区分，近道是无上幻网道本身，远道是共同的四种乘和外续三部的道。也就是说，如果此处的真实所化放弃此道而进入那些道，就会离至上成就非常遥远，其他乘的种姓者即使修持自己的道，更何况是先前的下劣道。即使最初从波罗蜜多和外续的道进入，相对于此道来说，也要在非常长的时间才能成就圆满菩提，所以称为远道。经文中说：在共同道的基础上，十度以因果行持。就像这样，为了在此道上调伏根器和意乐，学习共同的证悟种类，这仅仅会变成远近共同的道。如果区分那个特殊的道，有以方便决定的道和以智慧分别的道。
English
The five supreme minds arise or have arisen, from the Three Successive Stages: The nature, with three kinds of wisdom, has explained the arising of the five minds. Here, the common five minds refer to: the vehicle of gods and humans, the Shravakas and Pratyekabuddhas, the Bodhisattvas, and the paths of the three outer tantra classes, each counted as five minds. The five supreme minds refer to: counting only the self-path of Mahayoga, that is, the first mind that arises with the desire to enter that path is wavering, the strong desire thinking how wonderful it would be to attain that path is aspiration, entering as desired is entering, abiding in the continuity of practice after entering is abiding, and finally, the mind of accomplishing the desired goal is the ultimate. Adding the mind of enlightenment at the end of each of these, it appears as the state of the five supreme minds. Or, the five minds of the Shravaka and Pratyekabuddha vehicle, or those are spoken of in relation to their own enlightenment, or it can be explained as the application of words, so it is not necessary to include everything, it should be explained from whatever convenient angle. That is to say, it is not from the Shravaka's Vinaya that those paths are summarized into five minds and explained, etc., but from the text of this tantra class that the paths of the Shravakas are summarized into five minds and explained, etc. How does it become a tantra of means or path? Because it is the co-operative cause for manifesting the result continuum to be obtained, it is a means; because it is the trace of where one goes by what, it is a path. Distinguishing from the perspective of primary and secondary, the near path is the unsurpassed Guhyagarbha path itself, and the far path is the common four vehicles and the paths of the three outer tantra classes. That is to say, if the actual disciple here abandons this path and enters those paths, it will become very far from the supreme accomplishment, and even if those of other vehicle lineages practice their own path, let alone the previous inferior path. Even if one initially enters from the path of the Paramitas and outer tantras, relative to this path, it will take a very long time to accomplish complete enlightenment, so it is called the far path. As the text says: On the basis of the common path, the ten perfections are practiced as cause and effect. Like this, in order to tame the faculties and intentions on this path, learning the common types of realization will only become a common path of near and far. If one distinguishes that special path, there is the path determined by means and the path distinguished by wisdom.
Chinese
有两种解脱之道。如《续部海》中所说：“解脱之道显现为方便。” 这两者的区别是：一般来说，方便道这个词的“方便”二字，在解脱道中也有，如积资行一般。在解脱道中，所说的证悟法性的智慧，在方便道中也需要，如果缺少它，就会失去道的精髓。然而，并非在同一个人的道上安立方便和解脱二者，而是将方便道者和解脱道者视为两种不同之完整的道。因此，可以这样说，道的根本在于观待圆满次第，首先依赖于击中身体要害的方便窍诀，以及仅仅依赖于安住于自心的诀窍。在此，如《功德藏》所说，主要通过三种智慧之门，使自相续的束缚解脱于法性，这是解脱道；主要通过方便的殊胜，以苦行之行为迅速成就果位，这是方便道，这是如日尊法狮等人的观点。也就是，证悟并习惯于胜义二谛无二的安住方式，是此道总体的框架。主要在此基础上行道是解脱道；在此基础上，加上窍诀的方便支分，并主要依赖于此而行道，则安立为方便道。因此，三相的框架在解脱道中广说，而在讲解方便道时，除了方便道自身的特殊法之外，没有过多地阐述，原因就在于此。并非说方便道没有三相，这是绝对不可能的。例如，六度在密咒道中也圆满具备，但密咒的法门并非是波罗蜜多的法门。关于六度的修行方面，波罗蜜多法门的论典广说，而在密咒中，主要展示的是密咒自身的特点，这与此类似。像这样，对于方便和解脱各自主要修持的道，从广略的角度进行阐述，这样在名称、意义和开场白等场合，对于像解脱道那样阐述的内容，就能明白是作为共同或者普遍而宣说的含义。如果从道之快慢的角度来说，解脱
English
There are two paths to liberation. As stated in the Ocean of Tantras: "The path of liberation is shown as skillful means." The difference between the two is: Generally, the word "skillful means" in the term "path of skillful means" is also present in the path of liberation, just like the accumulation practice. In the path of liberation, the wisdom that realizes the nature of reality, which is discussed, is also necessary for the path of skillful means. Without it, the essence of the path would be lost. However, it is not the case that both skillful means and liberation are established on the path of one individual. Rather, the practitioner of the path of skillful means and the practitioner of the path of liberation are considered as two distinct and complete paths. Therefore, it can be said that the foundation of the path relies on the completion stage, first depending on the key instructions of skillful means that strike the vital points of the body, and merely relying on the method of placing the mind in its natural state. Here, as in the Ornament of Realization, the path of liberation primarily involves liberating the bonds of one's own mind-stream into the nature of reality through the three doors of wisdom. The path of skillful means primarily involves swiftly accomplishing the result through the extraordinary conduct of ascetic practices, as held by figures like Nyiton Chösing. That is, realizing and becoming accustomed to the indivisible state of the two truths is the general framework of this path. Primarily traversing the path based solely on that is the path of liberation. Adding specific instructions of skillful means on top of that, and primarily relying on that to traverse the path, is established as the path of skillful means. Therefore, the framework of the three characteristics is extensively explained in the context of the path of liberation. When explaining the path of skillful means, not much is elaborated beyond the specific practices of the path of skillful means itself, and the reason lies in that. It is absolutely not the case that the path of skillful means lacks the three characteristics. For example, the six perfections are fully present in the mantra path as well, but the vehicle of mantra is not the vehicle of the perfections. The treatises of the perfection vehicle extensively discuss the practices of the six perfections, while the mantra path primarily emphasizes the unique characteristics of secret mantra itself, and it is similar to that. In this way, explaining the scope of the path that primarily practices either skillful means or liberation, in terms of extensiveness and brevity, makes it clear that in contexts such as names, meanings, and introductions, the contents explained in the manner of the path of liberation are said to be explained as common or general. In terms of the speed of the path, liberation
Chinese
就像把摩尼宝珠和卡斯图巴放在一起，石头的矿物会逐渐变成黄金一样。据说方法是通过姆希卡的炼金术，瞬间将铁矿变成黄金。渐次解脱道比渐次方便道慢，而顿悟解脱道比顿悟方便道更快。通常的说法也是如此。因此，可以根据先说共同部分，后说特殊部分的顺序，先说解脱道；或者考虑到容易理解，先说方便道，都是可以的。但在这里，按照《胜妙庄严经》的观点，应该先说方便道。方便道本身也有方便和方便生起的瑜伽两种，按照顺序，方便应该在前，而且方便生起可以从解脱道的框架中了解。因此，方便道分为两种：上门融摄和下门三界嬉戏之道。在དྷཱུ་ཏི（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中，通过融化元素的行为产生智慧，所以称为融摄之道。续部的第四品中说，境是身，根是语，识是意。身体显现是欲界，语半显现是色界，意不显现是无色界。将莲花的触觉、金刚的根和快乐的意识这三者结合起来，就是咒语的嬉戏，所以称为三界嬉戏。前者依赖于自身，后者依赖于他人之身。即使主要修持融摄之道，为了提升，也需要学习三界嬉戏。即使主要修持三界嬉戏，也必须首先通过融摄之道的脉、明点、气三种。但是，可以根据主要修持什么，将它们分为两种人的道，就像前面说的那样。首先，上门瑜伽分为共同和特殊两种。首先是共同部分。《宣说续海》中说：“三轮两两，命脉三三，火风运行，虚空之界，挤压上升，显现于上。”意思是说，三轮两两指的是：顶轮大乐轮，喉轮受用轮，心轮法轮，脐轮化身轮，这四个根本轮。在脐轮下方四指处，从拙火向上燃烧，在其他续部中被称为梵天之火。