English
exists. The second general meaning, determining the stage of the path, here the content has four: the content of the five paths, contaminated, uncontaminated, and whether the cessation of contamination exists, the content of the three characteristics. First, according to the order, there is the order of the path of accumulation, the path of preparation, the path of seeing, the path of meditation, and the ultimate path. The first has two, view and meditation. The view is the second chapter, which speaks of the chapter of realizing one's own nature. Meditation is from the third to the sixth chapter, which is explained by the four yogas. Now, why are these called the path of accumulation? Because in the fifth chapter there is the accumulation of vast merit and wisdom, etc., so it is the path of accumulation. Among them, the second chapter here says: "In the realm of practice there is no measure, from the realm of practice of all defilements liberation, the two common paths are like that, the two non-dual ripenings complete the two accumulations." And "Surpassing ordinary conduct, constant conduct completes the two accumulations." The third chapter says: "From no enjoyment, enjoy everything." Shown by four verses. The fourth chapter also says: "The cause of conduct is endowed with great merit accumulation, that nameless is great wisdom." And the fifth chapter says: "When meditating clearly on the body of the deity." And so on, shown by four verses. The sixth chapter says: "Non-attachment in conduct is wisdom, the supreme of bliss is merit accumulation." If these two accumulations are not in the above four paths? This is said in terms of the main aspect, because without completing the two accumulations, one cannot obtain the profound meaning, because it is the path of only accumulation, etc. Thus it is said that the other four paths also have extremely vast two accumulations. The reason why the path of accumulation is not named is because it implies that it is already complete, and in terms of the nature of the Dharma it is preparation, it is the path of seeing, it is the path of meditation, it is the ultimate, because it is the most important, so it is named like that. Or, thinking of the hardship of accumulating accumulations, or because it is the cause of the path of preparation, so it is the path of accumulation. The path of preparation is uninterrupted, it is the seventh chapter of accumulating accumulations, in which it says: "The uninterrupted preparation, when the accumulation of time of practice is spoken, it is also the practice of the uninterrupted path." This is because it is preparing for the path of seeing. The path of seeing is what is explained in the eighth chapter. Among them, in terms of itself, "All contaminated great kinds" this verse
English
As it was taught, and, all dharmas, even the dharmata that is not seen. Thus, the four lines, and, in the context of the mudra: In the very path of seeing the former, by familiarizing oneself with the three wisdoms. Thus, and, even from the lesser path: By the earth being divided into parts, by whether the power is attained or not attained, it becomes two paths of seeing. Thus it is. That is because the self-character of the uncontaminated dharmata is seen. The path of meditation is shown by the middle of the eighth chapter, which is the Great Seal. Again, from the context of that very one: The path of meditating on the uncontaminated is also expressed as the yoga of eye movement. Thus it is. That is because one meditates on the path of the path of seeing. The final path is spontaneous accomplishment, which is shown by the bottom of the eighth. Again, from the context of that very one: The final name is the path of completion. This is clarified by the four lines. That is because, other paths cannot be made to arise from that. Furthermore, there are many sutras and Indra Bodhi's explanation of the five paths. This division of the five paths is the system of the logicians. According to the inner system, there are those who say that the view, the four yogas, the accumulation of merit, the empowerment of life, the mudra, spontaneous accomplishment, and the four vidyadharas are the path. These are as clearly shown in the context of Todlung. Those and the five paths are of the same essence. Then, the second, the meaning of the contaminated and uncontaminated is: Accumulation of merit and below are contaminated. Empowerment of life and above are uncontaminated. The reason for that is: Accumulation of merit and below have all three contaminations of body, element, and place of birth. That is, there is contamination of the body, because the practitioner enjoys the necessities of life, such as food, and therefore feces, urine, and so on arise. There is contamination of the elements, as it says, including medicine and doctors. Until the path of seeing is attained, there is also contamination of the place of birth. Therefore, what need is there to mention that one should unite oneself in the time of the later empowerment? This is clarified by six lines. If one asks whether there is contamination of the place of birth in the accumulation of merit of someone who has received the empowerment of life from thirty-six onwards, the answer is that it is not present in oneself at the time of attainment, but it is present at the time of non-attainment. Even at the time of attainment, obstacles arise, and if they arise, one must go to the place of birth. The ripening is uncontaminated, because the main contamination is
Chinese
是出生处的漏洞。对于成熟的果报来说，没有这种情况，因为身体一分离就与大手印结合了。在长寿灌顶中，三种漏洞都没有。如经中所说：“三种漏洞，此中皆无。” 这指的是不退转之名，无漏，以及灌顶，权力转移的种姓之名。更不用说大手印的持明者了。第三，如果将有漏洞和无漏洞进行分类，那么有包含漏洞和退转的道，有漏洞但没有退转的道，以及既没有漏洞也没有退转的道，这三种。第一种情况是，在资粮道和四瑜伽的阶段，存在身体、界和出生处的三种漏洞。如果誓言破损等情况发生，就会退转到恶道。如第六品所说：“因此，在四道中存在退转和漏洞。” 以及小道中说：“包含退转的四种。”有漏洞但没有退转的道是，在无间瑜伽道中积累资粮。也就是说，存在漏洞的情况如前所述。没有退转的情况是，即使誓言破损，或者犯了五无间罪，也不会退转到恶道，因为在那里已经清净了粗大的业和烦恼的障碍。如第七品所说：“六道轮回的处所都会显现。”等等四句偈，以及“福德智慧的军队”等等三句偈都对此作了阐明。既没有漏洞也没有退转的道，指的是直到圆满道完成之前所说的，成熟果报之前的既没有漏洞也没有退转的道。第四，如果分为三种特征，根本续部中说：“知、入是特征，成就之陀罗尼。”等等，六次第中也说：“这些特征的总结是，知入等都一致地被阐述。”小道中也说：“如根本续部所说。” 确立作为基础、道和原因的智慧的特征的见解，实践作为条件和进入的特征的禅修，以及确立最终完成的果的特征的无漏道行进的方式，这三种。其中又分为两种：一般地将三种特征归于道，以及特别地归于资粮道和加行道。其中第一种情况是，在本文的第二品中说：“将要阐述第一殊胜道。”这是将见解阐述为第一特征。第二种情况是，在第三品中说：“阐述为进入的五支。”
English
It is the leakage of the place of birth. For the maturation, there is no such thing, because as soon as the body separates, it unites with the Great Seal. In the longevity empowerment, all three leakages are absent. As it says, "The three leakages, these are not here." This refers to the name of non-reversal, non-leakage, and the name of the empowerment, the lineage of power transfer. Not to mention the vidyadharas of the Great Seal. Third, if we divide into with leakage and reversal, and without, there are the path with leakage and reversal, the path with leakage but without reversal, and the path with neither leakage nor reversal, these three. The first is that during the stages of the accumulation path and the four yogas, there are the three leakages of body, realm, and place of birth. If vows are broken, etc., there is reversal to the lower realms. As the sixth chapter says, "Therefore, in the four paths, there is reversal and leakage." And the small path says, "The four with reversal." The path with leakage but without reversal is the accumulation of merit without interruption on the joining path. That is, the existence of leakage has been shown before. The absence of reversal is that even if vows are broken or the five inexpiable sins are committed, there is no reversal to the lower realms, because there the gross obscurations of karma and affliction have been purified. As the seventh chapter says, "The places of the six realms of existence appear." etc., four verses, and "By the armies of merit and wisdom" etc., three verses clarify this. The path with neither leakage nor reversal is said to be up to the completion of the supreme path, the path with neither leakage nor reversal before maturation. Fourth, if divided into three characteristics, the root tantra says, "Knowing and entering are characteristics, the dharani of accomplishment." etc., and the six sequences also say, "The summary of these characteristics is that knowing and entering etc. are explained in accordance." The small path also says, "As explained in the root tantra." Establishing the view of the characteristic of knowing the ground, path, and cause, practicing the meditation of the characteristic of condition and entering, and establishing the way of traversing the unpolluted path of the characteristic of the result of final completion, these three. There are also two types: generally considering the three characteristics on the path, and specifically considering them on the accumulation and joining paths. The first case is that in the second chapter of this very text, it says, "The first supreme path will be explained." This is explaining the view as the first characteristic. The second case is that in the third chapter, it says, "Explained as the five branches of entering."
Chinese
因此，瑜伽四合道和五合道是这样说的。第三，第八品说：“究竟果的体性”。第九品说：“体性的究竟之究竟是”。因此，究竟是：果的体性是四种持明，而究竟之究竟是佛，经文中三种体性已经阐明。第二，具体地将集合和合二者分为三种体性，集合道有因的认识和缘的进入两种。第二品和第三品到第六品之间，依次阐述。果的体性是行道，即有漏道的究竟。对此，《小道》中说：“此处，认识进入六者，也依情况而具足因、缘、果三种。”因此，如果暂时分为三种体性，则有三种：第二个总义，使道安住并习惯分为三。因的认识的体性是显示见，缘的进入的体性是禅定，以及暂时的无漏果的持明显示。其中，第一，第二品显示见分为三：顶礼并承诺宣说，品的内容和名称。其中，第一是顶礼：如第一品所说，基智安住于自性，对安住于真三义任运自成的状态顶礼，是证悟见的顶礼。 “ནས་”（藏文）这个词是连接上下文的词。证悟见本身走在一切道的前面，因此称为第一道。其中，见成为第一道的原因是：道有信解道和如实道两种。在没有证悟见之前，一切修行都称为信解道。证悟之后，一切修行都称为如实道。在此，见必须走在如实道的前面。那么，《智慧眼开》中说：“下者三门习稳固，依于思择入法性，修道显示当修持，渐次生起无犹豫。”因此，如果说修行走在见的前面，这是否矛盾呢？对此，一般来说，道有两种：不了义的道和了义的道。其中，修行走在见的前面，是不了义的道，即下者三门。