English
Therefore, the fourfold yoga path and the fivefold path are explained in this way. Third, the eighth chapter says, "The nature of the ultimate fruit." The ninth chapter says, "The ultimate of the ultimate nature is." Therefore, the ultimate is: the nature of the fruit is the four vidyadharas, and the ultimate of the ultimate is the Buddha, as stated in the scriptures, the three natures are clarified. Second, specifically dividing the two, accumulation and union, into three natures, the path of accumulation has two aspects: the knowledge of the cause and the entry of the condition. The second chapter and the third to sixth chapters explain them in order. The nature of the fruit is the conduct, that is, the ultimate of the path with outflows. Furthermore, the Smaller Path says, "Here, the six entries of knowledge also possess the three, cause, condition, and result, according to the circumstances." Therefore, if we temporarily divide it into three natures, there are three: the second general meaning, making the path abide and become accustomed, is divided into three. The nature of the knowledge of the cause is the teaching of view, the nature of the entry of the condition is samadhi, and the temporary fruit is the teaching of the vidyadhara free from outflows. Among these, first, the second chapter, the teaching of view, is divided into three: prostration and promising to explain, the content of the chapter, and the name. Among these, the first is prostration: as explained in the first chapter, the basis of primordial wisdom abides in itself, and prostration to the spontaneously accomplished state of the three truths is the prostration of realizing the view. The word "ནས་" (Tibetan) is a word connecting the context. The realization of the view itself precedes all paths, therefore it is called the first path. The reason why the view becomes the first path is: there are two types of paths, the path of faith and the path of reality. Before realizing the view, all meditations are called the path of faith. After realization, all meditations are called the path of reality. Here, the view must precede the path of reality. Then, the Wisdom Eye Opener says, "For the inferior, the three gates are practiced and stabilized, relying on discernment to enter the Dharma nature, the path of meditation should be shown to be practiced, gradually arising without doubt." Therefore, if it is said that meditation precedes the view, is this contradictory? In response, generally speaking, there are two types of paths: the path of provisional meaning and the path of definitive meaning. Among these, meditation preceding the view is the path of provisional meaning, that is, the three gates for the inferior.
Chinese
说的是，这是为了引导智慧低下的人而说的。因此，在这里，就究竟意义而言，由于一切道的前面必须先行见，所以见被放在第一道的位置。或者说，众生入道的方式有两种：智者班智达的观察修和库苏鲁巴的安住修。第一种是，怙主弥勒菩萨说：如果未精通五明处，圣者也无法获得一切智。因此，为了摄受和调伏他人，以及为了自己通晓一切，应为此而努力。因此，首先要学习五明等一切所知，然后通过闻思二者确定见解，之后才需要修习。正如所说：胜过串习的是证悟，如果证悟不深入，修习就成了有相的修习，努力就成了烦恼执着的努力。第二种是，首先进行摄心，最初破除安住生起之垢染，从九次第定的险道中解脱出来，现量证悟心的自性远离一切障碍覆盖的胜观之义。正如所说：依靠所缘境，无所缘境才能生起。以及，修习止观能生起胜观。这主要是以班智达的学规为主。殊胜是指，此道胜于其他，是接近、安乐和圆满之义。将要解说，就像世间说梳理头发、解开绳结一样，将未混合的梳理出来叫做解说一样，这里将见的必要等十四个意义不混杂地展示出来，所以称为解说，即承诺解说。正文分三：一、总说纲要；二、正说。对于那些有缘分通达见解的众生，想要见到安住于自性本智之义，必须通过必要等十四个方面来展示，首先展示通达见解的必要，一；时间，二；法器，三；因，四；缘，五；方便，六；分类，七；本体，八；行持，九；功德，十；暖相，十一。
English
It is said that this was spoken to guide those of lower intelligence. Therefore, in the ultimate sense here, since view must precede all paths, view is placed as the first path. Alternatively, there are two ways for beings to enter the path: the analytical meditation of the wise Panditas and the settling meditation of the Kusulupas. The first is, as Lord Maitreya said: If one does not master the five sciences, even the supreme noble one will not attain omniscience. Therefore, to subdue and to take hold of others, and to know all things for oneself, one should strive for this. Therefore, one must first study the five sciences and all knowable things, then establish the view through hearing and thinking, and then one needs to meditate. As it is said: Realization is more precious than habituation. If realization does not become deep, meditation becomes meditation in the realm of signs. Effort becomes the effort of afflictions and attachments. The second is to first engage in mind-holding, initially clearing away the defilements of abiding and arising, liberating from the perilous path of the nine successive abidings, and directly realizing the meaning of vipassanā (insight) where the nature of mind is free from all obscurations and coverings. As it is said: Relying on objects of focus, non-objects of focus arise greatly. And, vipassanā arises from the meditation of śamatha (calm abiding). This is mainly dominated by the learning system of the Panditas. "Supreme" means that this path is superior to others, meaning it is near, blissful, and complete. To be explained, just as in the world, combing hair, untying knots, and separating what is unmixed is called explaining, here, the fourteen meanings such as the necessity of view are shown without mixing, so it is called explanation, that is, the commitment to explain. The text is divided into three: 1. Enumeration: a concise statement of the body; 2. Explanation: For those beings who are fortunate to realize the view, who wish to see the meaning of abiding in their own innate wisdom, it is necessary to show it through fourteen aspects such as necessity. First, showing the necessity of realizing the view, one; time, two; vessel, three; cause, four; condition, five; means, six; classification, seven; essence, eight; conduct, nine; qualities, ten; warmth, eleven.
Chinese
嗡。 标志和十二， 衡量和十三， 通过未理解的过失的揭示和十四，这些概要的指示， 通过肢节详细解释和扩展的根本，以身体的分类的方式被设定为概要指示。 其中，首先，见解的必要目的是：遣除他者和追求意义两者。 遣除他者是：遣除与见解不一致的方面； 追求意义是：理解见解并成就一致的方面。 嗡。 三时也首先指示作为容器所依之人，即： 近时成为自性的容器，远时成为修习的容器。 这两者的理解是： 以前没有修习小乘，具有能够理解和证悟大乘之法的智慧，那是近时成为自性的容器； 以前修习过小乘，然后具有能够理解和证悟大乘之法的智慧，那被称为远时成为修习的容器。 这两者中的每一个，又分为次第和顿悟两种，需要分为四种来解释。 顿悟者的顿悟是： 以前没有修习任何乘，却能够进入玛哈瑜伽。 顿悟者的次第是： 修习过因果大乘中的任何一个，然后能够进入玛哈瑜伽。 次第者的次第是： 从普通的八种心开始，次第修习瑜伽以下的乘，然后进入玛哈瑜伽。 次第者的顿悟是： 修习过四种出离之乘，抛弃外续三部，然后进入玛哈瑜伽。 嗡。 在指示因缘时，有指示生心的因缘和证悟见解的因缘两种。 首先指示生心的因缘，其中有两种因： 相应的因和俱生的因。 前者是： “与如来藏相应”， 因此说，如来藏是自性具有的，是相应的因。 后者是： 五种因缘聚合而生。 在四种缘中，因缘是： “安住于自性因的衰损中”， 因此说，是衰损之心的缘。 因为说“那是主”，所以上师是主宰的缘。 “秘密等”， 因此说，是大乘的门。
English
Oṃ. Signs and twelve, measures and thirteen, by revealing the faults of non-understanding and fourteen, these summary instructions, through the root of limb-detailed explanation and expansion, are set as summary instructions in the manner of body classification. Among these, first, the necessary purpose of view is: to eliminate others and to pursue meaning, both. Eliminating others is: eliminating aspects inconsistent with the view; pursuing meaning is: understanding the view and accomplishing consistent aspects. Oṃ. The three times also first indicate the person who is the basis of the vessel, namely: Near time becomes the vessel of nature, and far time becomes the vessel of practice. The understanding of these two is: Previously not having practiced the Lesser Vehicle, possessing the wisdom to be able to understand and realize the Dharma of the Great Vehicle, that is near time becoming the vessel of nature; previously having practiced the Lesser Vehicle, and then possessing the wisdom to be able to understand and realize the Dharma of the Great Vehicle, that is called far time becoming the vessel of practice. Each of these two is further divided into gradual and sudden, needing to be explained as four types. The sudden of the sudden is: Previously not having practiced any vehicle, yet being able to enter Mahāyoga. The gradual of the sudden is: Having practiced any one of the cause-and-effect Great Vehicles, and then being able to enter Mahāyoga. The gradual of the gradual is: Starting from the ordinary eight minds, gradually practicing the vehicles below Yoga, and then entering Mahāyoga. The sudden of the gradual is: Having practiced the four vehicles of renunciation, abandoning the three outer Tantra sections, and then entering Mahāyoga. Oṃ. When indicating causes and conditions, there are two: indicating the causes and conditions for the arising of mind and the causes and conditions for realizing the view. First, indicating the causes and conditions for the arising of mind, there are two causes: the corresponding cause and the co-emergent cause. The former is: "Corresponding with the Sugata-garbha," therefore it is said that the Sugata-garbha is inherently present, it is the corresponding cause. The latter is: The five causes and conditions gather and arise. Among the four conditions, the cause-condition is: "Abiding in the decline of the nature-cause," therefore it is said to be the condition of the declining mind. Because it is said "that is the lord," therefore the guru is the lordly condition. "Secret etc.," therefore it is said to be the door of the Great Vehicle.
Chinese
哦，那是所缘缘。所谓“刹那生起”，是指前一刹那灭尽后，后一刹那接连不断地生起，这也是等无间缘。如此，依靠五种因缘聚合，上师宣说更高乘的功德，指出下乘的过失，从而对上乘生起欢喜和渴望，对下乘生起厌离，进而进入上乘。证悟见解的过失有两种：俱转因和俱生因。前者是：与七种自性相应，其中之一决定是因。因此，具备七种智慧特性的就是俱转因。后者是：哪些人具足聪慧、思考和智慧，听闻、受持和思维，思维之时能够辨别抉择，这二者是智慧之因。因此，听闻和思维二者被认为是共同作用之因。༈ 因缘有四种：因缘、增上缘、所缘缘、等无间缘。第一种是：俱转因，即自性因，被认为是自因缘。第二种是：堪布具足经文和口诀，被认为是共同作用之缘。因此，上师金刚阿阇黎具足经文和口诀，是增上缘。第三，此处，玛哈瑜伽的乘是所缘缘。第四，与心之境相符。༈ 证悟见解的方法是：以理证确定，以意义把握，辨别取舍，确定意义的指向，区分种类，确定意义的指向。这些的广说将在下文的证悟方法中阐述。༈ 关于共同宣说见解的体性和分类，从理证的角度安立见解的分类，从续部意义的角度安立见解的分类，从道次第的角度安立见解的分类，以及从见解自身体性的角度安立见解的分类，共有四种。第一种是：哪里有理证，哪里就有宗派，因此，分类也随之而行。第二种是：为了完全了解续部意义的十种事物，每一种都有一个见解，因此，见解的体性有十种。第三种是：了知因的特征，乃至见