English
So it is. Then, what are the causal conditions? The person, the student, who sees the faults and qualities spoken of anywhere, becomes a vessel for the meaning of the higher and higher, and thus it is understood that this is the causal condition. The previous moment opens understanding, and then increases in the later moment, this is the immediately preceding condition and the four conditions. When the causes and conditions are gathered, the way in which the path stages gradually arise on the vehicle, upright. Thus, from two causes and four conditions and six conditions, for example, just as a small fire on a root spreads into a large fire, the mind greatly increases, shakes, and arises. In the beginning of having four vehicles of renunciation, the mind arises towards the vehicle of gods and humans, so it is first called "zhog". Then, gradually proceed from the Shravakas, Pratyekabuddhas, Bodhisattvas, etc. From the previous vehicle of cause, it rises to the higher vehicle of cause and condition, this is how the mind arises and enters from Yoga to Maha. Upright. For those who abide in the meaning of the Yoga Tantra, after hearing two teachings from the teacher, the protector of beings, who is the teacher of this very Maha Yoga, just as shown above, through two causes and four conditions, in the meaning of the supreme vehicle, Maha, a shaking mind arises, called the shaking Bodhicitta. After the shaking mind opens that basis, wishing to thoroughly understand the meaning of the secret mantra Maha Yoga in any way possible, the aspiration that arises is: Aspiration Bodhicitta. Because it surpasses actions and deeds, it symbolizes excellence, and because it is similar, therefore the embodied one enters like the Vajra gradually appearing in the mandala, entering Bodhicitta. Upon entering, first give the vows of the root and branches of the unsurpassed supreme vehicle Maha Yoga, and in order to benefit the determination of lineage, give the ten empowerments and the power empowerment. Give the empowerment to be able to accomplish self-benefit, to listen, and to meditate. Through these two empowerments, simply place the blessings on the student's continuum. Then, in order to open one's own supreme eye through wisdom, by diligently listening and thinking, in order to see the mandala of one's own nature. First, accept listening and thinking, this is abiding Bodhicitta. ༈. Gradual and sudden. Upright. Gradually gradual, for another person, who has always been immersed in the common vehicle
Chinese
舍弃三部瑜伽，在临终时修持秘密真言摩诃瑜伽，通过渐进的顿悟，这就是所谓的临终顿悟。此外，顿悟有六种分类。如果想详细了解，请参考红疏。临终顿悟是什么样的呢？此生之前，已经像劫数和佛土微尘数一样，修习了道次第的乘法，先前已经讲过共同的乘法。在修习了那么多的基础上，对于非共同的乘法，有内外两种，舍弃了外三部密续。进入秘密真言摩诃瑜伽幻化网的意义，也是像劫数和佛土微尘数一样，先前已经修习过，此生进入摩诃瑜伽，也是修习了四种出离的乘法。逐渐地先前修习，此生能够进入摩诃瑜伽，这被称为顿悟暖相，是渐进的顿悟。由于临近末世的自性而成为法器有两种：以根器敏锐的理由简要地阐述了具足七种特征，以及对此的详细解释。首先，具足七种智慧特征是：修习之外的其他业，自性的根器敏锐者，进入因果的两种大乘，与任何因缘相遇。以前没有修习过任何大小乘，却能够进入大乘。其理由是，为了成就三种成就，必须成就敏锐。对于三种成就，证悟者的观点是：自性本体成就，指的是如来藏本来成佛的本体。加持成就指的是：具有大乘种姓的智慧特征，认为具足七种特征之一。加持成就指的是：与此相符，诸佛和菩萨都认为这是加持的威力。对于此，以本性是法性的意义，可以产生具足七种智慧特征。具足七种智慧特征能够确定所知事物的深奥之处。总之，对于三种成就，有些人也这样认为：法性自性成就，有法者以自性本体成就，法仅仅以自性或特征成就。
English
Having abandoned the three Kriya Yogas, at the time of death, one engages in the Secret Mantra Mahayoga, and through gradual enlightenment, this is called the sudden enlightenment at the end of life. Furthermore, there are six divisions of sudden enlightenment. If you want to know more details, please refer to the Red Commentary. What is the sudden enlightenment at the end of life like? Before this life, one has already practiced the vehicles of the path as many times as the number of kalpas and the dust particles of Buddha lands. The common vehicle has been discussed before. On the basis of having practiced that much, for the uncommon vehicle, there are two types, outer and inner. Having abandoned the outer three classes of tantras, one enters into the meaning of the Secret Mantra Mahayoga, the Magical Net. This too, is like the number of kalpas and the dust particles of Buddha lands. Having practiced before, entering Mahayoga in this life is also through practicing the four vehicles of renunciation. Gradually, having practiced before, one is able to enter Mahayoga in this very life, which is called the sudden enlightenment heat. It is a gradual sudden enlightenment. There are two types of vessels that are transformed by the nature of being close to the end times: briefly explaining the seven characteristics due to the reason of sharp faculties, and explaining it in detail. First, the seven characteristics of intelligence are: other than practice, the sharp faculties of nature engage in one of the two great vehicles of cause and effect, whichever condition they meet. Without having practiced any of the Greater or Lesser Vehicles before, one is able to enter the Great Vehicle. The reason for this is that in order to accomplish the three siddhis, one must accomplish sharpness. According to the views of the realized ones regarding the three siddhis: the self-nature essence siddhi refers to the essence of the Sugata-garbha, which is enlightened from the beginning. The power siddhi refers to the intellectual characteristics of those with the lineage of the Great Vehicle. They consider one to possess seven characteristics. The siddhi of blessings refers to the power of the blessings of all the Buddhas and Bodhisattvas, in accordance with that. In this case, due to the meaning of being inherently Dharmic, the seven characteristics of intelligence can arise. The seven characteristics of intelligence can determine the depths of what is to be known. In short, regarding the three siddhis, some also believe that: the Dharma-nature is accomplished by self-nature, the Dharma-possessor is accomplished by its own essence, and the Dharma alone is accomplished by its own nature or characteristics.
Chinese
第一，法界离戏，心的法性力用以各种方式无碍地自然显现，利钝等也自然显现，因此，自性成就为因。第二，世俗智慧的本性，以任何方式都不会阻碍地显现。对于修行相同的人，有些人听到一句咒语也不会害怕，不会惊慌，因为能够毫无阻碍地理解，所以智慧本身由自性成就。第三，对于任何外在的事物，即使像种子的胚芽一样，也有生长力的大小，就像铁的利钝程度一样，内在的智慧也显现出利钝。因此，具备七种智慧特征的智慧，其高度如天空一般，不变如坚固的岩石一般，对于一切所知事物迅速如闪电一般，能够彻底了解所知事物的深浅而锐利如宝剑一般，通晓一切而广大如大地一般，通过理解否定和肯定而开阔如虚空一般，通过理解远离一切名称而如大海一般，具备这七种特征。像这样具备智慧之因的人，也因为其他因缘，如大乘的善知识和法器成熟，从而不确定地进入作为因的大乘和作为果的大乘的顿悟和渐悟。与顿悟的顿悟的大导师相遇后，便会进入此道。因此，这两种根器利钝，虽然在因果的论述中都有阐述，但大多只承认修习的利根，很少承认自性利根。为了证明这一点，利根，这是有法，自性就是锐利的，为什么呢？因为在这种平凡的意识流中，存在着非常锐利的东西。例如，未经锤打的天铁雷霆非常锋利。如果没有这种锐利，就不可能出现大乘的法。大手印中说：对于最初的众生，应当宣说顿悟。然后对于具有修习根器的人，应当宣说渐悟。以及《解深密经》中说：众生
English
Firstly, the Dharmadhatu is free from elaboration. The nature of mind manifests in various ways without obstruction, and sharpness and dullness also manifest naturally. Therefore, it is established as a cause by its very nature. Secondly, the very wisdom of conventional knowledge manifests in any way without obstruction. Even among people with equal practice, some are not afraid or alarmed when they hear a single mantra, because they can understand it without hindrance. Therefore, intelligence is established by its own nature. Thirdly, in any external phenomenon, even like the germ of a seed, there are differences in the power of growth, and just as there are differences in the sharpness and dullness of iron, sharpness and dullness are also evident in inner intelligence. Therefore, the intelligence that possesses seven characteristics of wisdom is as high as the sky, as unchanging as a solid rock, as swift as lightning in relation to all knowable things, as sharp as a sword in being able to thoroughly understand the depths and limits of knowable things, as vast as the earth in knowing everything, as expansive as space in understanding negation and affirmation, and as vast as the ocean in understanding being free from all names. Possessing these seven characteristics, such a person with the cause of intelligence, through other conditions such as a virtuous friend who teaches the Great Vehicle and the ripening of that vessel, enters indeterminately into the gradual and sudden paths of the Great Vehicle as the cause and the Great Vehicle as the result. Having met the great teacher of sudden enlightenment, the sudden enlightenment of sudden enlightenment, one enters this path. Therefore, these two faculties, sharpness and dullness, although discussed in all the treatises on cause and effect, mostly only acknowledge sharpness of faculty through practice, and rarely acknowledge sharpness of faculty by nature. To prove that this exists: Sharp faculties, that is the subject, are sharp by nature. Why? Because there are extremely sharp ones in this ordinary stream of consciousness. For example, unhammered sky-iron thunderbolts are extremely sharp. If this sharpness did not exist, the Dharma of the Great Vehicle could not arise. In the Mahamudra it says: For beings with initial karma, the sudden path should be taught. Then for those with the potential for practice, the gradual path should be taught. And in the Sutra Unraveling the Intent it says: Beings
Chinese
关于智慧的相续，并非本性上不存在锐利和迟钝。如是说。《集密意经》中说：那处刹土安住的那些有情，因为心有各种自性，所以智慧非常深邃，不深邃，广阔，狭隘，依赖，迅速，迟缓，锐利，迟钝，完全是这样。如是应当理解。此外，所知事物中，从锐利和迟钝二者中解脱出来的是：唯有锐利者，以及未从锐利和迟钝二者中解脱出来的：唯有迟钝者，以及自性智慧低下的迟钝者，以及智慧自性锐利的锐利者，以及具有锐利和迟钝二者。第一种是：从未经历过错误的原始自生导师佛陀。第二种是：无边轮回的众生。第三种是：在小乘中修习后能够证悟大乘者。第四种是：无需修习，就能够证悟大乘，或者证悟解脱同时发生也是可能的。第五种是：智慧的种类不确定，并且被证实为不确定的。广说有三种：因缘总的联系，以及渐次进入任何所喜的大乘，以及本来就进入玛哈瑜伽的顿悟者。第一种，因缘总的联系是：不确定因果的任何大乘的锐利者，以及必定进入此玛哈瑜伽的非常锐利者，也具有四种联系的方式：自己的心性是自性的相续，或者也是所诠释的教法之实体，并且如此与真实的导师们无二的体性，即具有体性本体唯一的联系。也就是具有七种智慧特征的基础空性自生之智慧，以及真实无谬的自证善知识的意趣，这两者如水入水般具有体性本体唯一的联系。这里似乎有强调，我个人认为：佛陀和众生二者在基础上具有体性本体唯一的联系，存在着非关联的自关联，此处现在能够理解证悟大乘，自心是教法的实体，能够领受七种智慧特征的意趣。