English
Gradual and sudden, sudden and sudden, sudden and gradual. The difference between these is that the two gradual ones are: it is the same to practice to realize the path in kalpas as many as dust particles, and to enter Mahāyoga in the second half of life after practicing other vehicles in the first half of life is gradual gradual. Entering Mahā after practicing the path stage path in the first half of life is gradual sudden. The two sudden ones are: it is the same to practice other path stages from the previous life onwards, in the first half of this life, practicing something like the character or Kriya Yoga, and entering Mahā in the second half of life is sudden gradual. Entering Mahā in the first half of life itself is sudden sudden. Therefore, from the uncertain noble family onwards. What is said is that from the chapter distinguishing the noble family, two uncertainties are explained: the evil one who does not understand whatever vehicle is shown, and the good one who understands whatever vehicle is shown, and this good one is born from there. That very darkness of knowledge. This refers to ordinary people whose minds have not been transformed by their respective philosophical tenets, who are like animals. Abiding in the weakness of the cause of nature. This means that as a sign of slightly wavering faith, one keeps food without asking the lama, imitating virtuous deeds. The eight ordinary minds abide at the end. This means that from then on, eight kinds of ordinary virtuous thoughts arise: giving to those nearby, giving to fellow villagers, giving to confidants, giving to the local community, giving sparsely, giving with outstretched hands, worshiping worldly gods, and worshiping the Three Jewels. The essence and nature are the same. This means that the nature of mind is inherently the same as the Sugata-garbha, and it is the cause of being the same. Hearing two testimonies from the virtuous friend and protector. Hearing about the virtues of the past and rejoicing, and hearing about the faults of samsara and becoming disgusted, is the cause of acting together. That self, secret, etc., are the objects. What is said is that there are four faults, such as the Śrāvaka lama who shows the faults and virtues of samsara and nirvana is the master's condition, and the secret mantra is the Śrāvaka's Vinaya Pitaka, which is the object's condition. Instantaneous increase immediately. What is said is the instantaneous previous knowledge.
Chinese
不停止。 后者增长是紧接着的原因。 那么，从两个因和四个缘这六者中，就像从草中生火一样，心被摇动。 将四乘之第一安立。 这指的是将作为必出之四乘中首先要经历的天人乘安立，或者说是将作为必出之四乘之首的天人乘，作为心生起的所依或基础来安立。 从那之后逐渐经历。 这指的是，就像从天人到声闻的经历一样，从那之后，要依次经历缘觉、菩萨、密咒外续。 未经修习成就的三者要抛弃。 这指的是，在未经修习道次第的乘时，要抛弃法性自性成就，自性成就，以及法相自相成就这三者。 高深、迅速、敏锐、广大也要加上。 在这里，作为根基的士夫也有三种。 也就是下乘的观点。 意义隐秘的堪布也承认自性根基敏锐。 密咒本身也有很多不同的观点。 这里承认密咒摩诃瑜伽有自性的根基敏锐。 这有两方面：如果自性根基不敏锐就会有过失，因此要论证其存在；以及论证其存在的理证。 第一种又分为两种。 第一种是，如果自性根基没有在基础上成立，那么首先世俗凡夫的八种心识不应该自然而然地生起。 这八种心识的生起，是从修习中生起，还是自然而然地生起？ 如果是自然而然地生起，那就是自性的根基。 如果说是从修习中生起，那么是对什么进行修习？ 如果说是对之前的进行修习，那么在世俗凡夫生起八种心识之前，有什么道？ 经藏中没有说到。 第二，如果没有自性的敏锐，只有修习，那么现在修习相同的情况下，不应该出现敏锐和迟钝。 如果承认，那就是现量的明显。 那个敏锐是对那个敏锐之前的进行修习，还是什么？ 如果是没有修习，或者是什么？ 如果有什么，那么道理就说不通了。 第三，不应该出现大乘和小乘，如果说是修习相同的情况下，不应该出现智慧的大小。
English
Does not cease. The latter growth is the immediate cause. So, from the six of two causes and four conditions, just as fire arises from grass, the mind is stirred. Establish the first of the four vehicles. This refers to establishing the vehicle of gods and humans as the first to be experienced among the four vehicles of definite emergence, or establishing the vehicle of gods and humans as the first of the four vehicles of definite emergence, as the basis or foundation for the arising of the mind. Then gradually experience it. This refers to, just as the experience from gods and humans to Shravakas, from then on, one should gradually experience Pratyekabuddhas, Bodhisattvas, and outer tantras of secret mantras in sequence. The three that are accomplished without practice should be abandoned. This refers to, when not practicing the vehicle of the path stage, abandoning the accomplishment of Dharma-nature, self-nature, the accomplishment of self, and the accomplishment of characteristics of phenomena. High, swift, sharp, and vast should also be added. In this case, there are also three types of individuals who are the basis. That is also the view of the lower vehicle. The Khenpos of secret meaning also acknowledge the sharpness of the innate faculty. There are also many different views in the mantras themselves. Here, it is acknowledged that the secret mantra Mahayoga has the sharpness of the innate faculty. There are two aspects to this: if the sharpness of the innate faculty is not present, there will be faults, therefore, its existence must be proven; and the reasoning to prove its existence. The first is divided into two. The first is, if the sharpness of the innate faculty is not established on the basis, then the eight types of ordinary worldly minds should not arise spontaneously. Does the arising of these eight minds arise from practice or spontaneously? If it arises spontaneously, then that is the innate faculty. If it is said that it arises from practice, then what is practiced? If it is said that the previous one is practiced, then what path is there before the eight mind-generations of ordinary worldly beings? It is not mentioned in the scriptures. Second, if there is no innate sharpness and only practice, then now, with the same practice, sharpness and dullness should not occur. If you admit it, then it is clear from direct perception. Was that sharpness practiced before that sharpness, or what? If it is not practiced, or what? If there is something, then the reasoning is not valid. Third, the Great Vehicle and the Small Vehicle should not occur, if it is said that with the same practice, the size of wisdom should not occur.
Chinese
关于智慧。如果智慧没有大小之分，那么乘也没有大小之分。为什么呢？因为乘的大小是由智慧的差别来区分的。第二，证明存在的事物有两种，即通过圣教证明和通过理证证明。圣教方面，《意集经》中说：在金刚萨埵的净土中，那些大菩萨们的心性是多种多样的，因此有非常深奥的、不深奥的、广大的、狭隘的、坚定的、迅速的、敏锐的、迟钝的等等。以及迅速的和缓慢的等等。《普作续》中说：天、人、众生的根器不同，有些人生来就具有决定的根器，有些人的根器还有待于修习。《心要经》中说：由于有缘者的秘密差别，或者逐渐地，或者同时地。《俱舍论》中也说：有些人从一开始就属于那种类型，有些人是从修习中转变而来。从这里也说：因为有未修习、已成就三种，所以说自性的根器敏锐在基础上就已成就。理证方面，麦纳说：众生的心识流，是具有敏锐根器的，因为在阿赖耶识上积累了各种习气。有人反驳说：那不合理。在阿赖耶识上积累敏锐根器的习气，是依赖闻思还是不依赖闻思？如果依赖闻思，那就成了修习所得。如果不依赖闻思，那么敏锐根器的习气如何产生，这是不合理的。还有，在阿赖耶识上积累习气本身就叫做修习。拉杰霍尔波说：众生的心识流，自性的根器有敏锐和迟钝等差别，因为心的自性是多种多样的，例如铁的锋利和迟钝一样。如果说理由不成立，那么显而易见的是，众生具有不同的根器。如果说这是由不同的修习产生的，那么为什么要进行不同的修习呢？这是因为众生各自的意愿和智慧不同。如果这样说，那就是众生的自性是多种多样的。还有人说：如果这样，在基础上就已成就自性的敏锐和迟钝等，那么基础就成了有好有坏的了。拉杰说
English
Regarding intelligence. If there is no distinction of great or small in intelligence, then there is no possibility of great or small in vehicles. Why is that? Because the distinction of great or small in vehicles is distinguished by the difference in intelligence. Secondly, the entities to be proven to exist are two: proof by scripture and proof by reasoning. As for scripture, the Gongdü says: In the pure land of Vajrasattva, the minds of those great beings are of various natures, therefore there are very profound, not profound, vast, narrow, firm, swift, sharp, dull, and so on. And swift and slow, and so on. The Kunjé says: Because the faculties of gods, humans, and sentient beings are not the same, some have decisive faculties from the beginning, and some have faculties that still need to be cultivated. The Nyingpo says: Due to the secret differences of the fortunate ones, either gradually or simultaneously. The Abhidharmakosha also says: Some are of that kind from the beginning, and some are transformed from cultivation. From this itself, it is said: Because there are three: uncultivated, accomplished, it is said that the sharp faculties of nature are accomplished on the basis. As for proof by reasoning, Marna says: The mind-streams of sentient beings are such that sharp faculties are accomplished on the basis, because various imprints have been accumulated on the all-ground consciousness. Someone objects: That is not reasonable. Does the accumulation of imprints of sharp faculties on the all-ground consciousness depend on hearing and thinking or not? If it depends on hearing and thinking, then it becomes cultivation. If it does not depend on hearing and thinking, then how do the imprints of sharp faculties arise, which is not reasonable. Also, accumulating imprints on the all-ground consciousness itself is called cultivation. Lhajé Horpo said: The mind-streams of sentient beings are such that the faculties of nature are established differently, such as sharp and dull, because the nature of the mind is various, like the sharpness and dullness of iron. If it is said that the reason is not established, then it is obvious that sentient beings have different faculties. If it is said that this arises from different cultivation, then why is different cultivation done? This is because the wishes and intelligence of each sentient being are different. If it is said so, then the nature of sentient beings is various. Someone else says: If so, if sharpness and dullness of nature are established on the basis, then the basis becomes good and bad. Lhajé said
Chinese
萨！是否会认为基础的自性具有好坏之分？或者认为反体具有好坏之分？如果是前者，为什么？如果说是由于锐利和迟钝成立的缘故。即使锐利和迟钝没有停止，由于法性具有强大的力量，在基础上没有差别，所以不会变成好坏，这是什么空话，没有遍及性。如果是后者，那是所希望的。据说从反体的好坏产生，显现出轮回和涅槃的各种各样。堪布卡惹巴和雅姆秀巴说，基础不会变成好坏，因为胜义谛的根基，无论锐利还是迟钝都没有成立。在世俗谛中，锐利和迟钝的各种各样没有停止。他们说，在无分别中，远离了对锐利和迟钝差别的执着。还有其他人说，自性的锐利根基依赖于听闻和思考，或者不依赖？如果依赖，那就不是自性，而是变成了修习。如果不依赖，那就变成了不费力气就能解脱。那么，铁的锐利和迟钝存在于材料中，依赖于铁匠或者不依赖？如果依赖，那么这里也依赖于听闻和思考。那么，这不是自性的锐利，而是变成了修习的锐利。那么，这里也依赖于铁匠，这不是铁的材料锐利，而是变成了铁匠使之锐利。如果不依赖于铁匠，那么这里也不依赖于听闻和思考。如果说不费力气就能解脱，那么铁块也能起到武器的作用了。如果说这是因为与铁匠相遇相同，所以才有锐利和迟钝的差别。那么，这里也是因为听闻和思考相同，所以才有锐利和迟钝的差别。四种进入的殊胜支分。意思是说，进入自性的坛城，听闻的智慧就像睁开眼睛。理解意义并证悟见解，就像看到坛城。那一步就像进入坛城。那显现出来就像获得灌顶。基础和理由成立的意义。意思是说，需要确定的基础是轮回和涅槃的执着显现，确定它的理由，以及由此确定的宗派。这样三种是作为支分广大的基础而安立的。首先确定它，显示基础轮回和涅槃的执着显现是，这也是完全考察的基础等等，轮回和涅槃的执着显现