English
Are clear goers. That is also by dividing the parts of any order, and establishing the name of clarity at the time, or unspeakable, but the thing is one. At the time of seeing the defiled truth, the difference between seeing and not seeing the self-character, if seen, whether there is a difference between the upper and lower paths, the difference between saying that there are two defiled and undefiled on the path of seeing, the debate about whether or not there is a need to meditate on it, the difference between clarity and non-clarity on the upper and lower paths, etc., will be explained in the following respective occasions. ༈. Fourteenth, there are three faults of non-realization. Count: The fault of being lazy without realizing with evil wisdom. Say: Like the meaning of any view that is separated from the three self-illuminations, a type of person who does not realize, with evil wisdom, empties all the dharmas equally with words, and does not realize the meaning, creating the laziness born of inferiority and the laziness born of equality, so the meaning of liberation is not achieved and falls back into evil. Because the view of words does not become a Buddha, so he teaches with the meaning of words, saying: Therefore, the equality of mind is not realized, and the view of words is equal, so he does not become a Buddha. Although the rhetoric is rich, the foundation is small. No matter how profound, it is also made by discrimination. It's like boiling a radish. Although this dharma is spoken from the mouth, it is empty from the hole. If you don't realize the meaning, there is a fault, so connect and have meaning and words and act and realize it. However, even if the view is not manifested, only faith in the Mahayana Dharma, only hearing it, will undoubtedly achieve meaning after several lifetimes. ༈. If there is no view, then all paths are defiled and bound, so teach to realize the view, saying: For example, a person with good eyes, although entering the road, cannot reach the place to go. If there is no meaning of view, then all paths will leak into samsara and bind the continuum. Because it cannot obtain the fruit of self and others, there is a fault that the road is destroyed in evil. Because there is a fault if there is no view, therefore, strive and diligently for the meaning of realizing the view. ༈. Teach to be familiar after entering and realizing. Say: As shown above, like that, realizing the true meaning of the view, some of the people who see do not think of anything else, the key point of the meaning is small, so realize the meaning of the view.
Chinese
此外，应该反复熟悉它。有志于获得至尊圆满正等觉果位的善男子，应始终如一地努力使此见解的本质清晰圆满。例如，就像知道道路就不会在道路上迷路一样。下面将要阐述的入定等属于因，先前的见解证悟是先决条件，作为缘的入定等将以果的方式增长。或者说，如“如是见义之人”等语句。上面已经将十个要点作为基础进行了阐述，应该这样理解。如果稍微考虑一下关联性，有人会问：想要证悟见解，难道没有必要的目的吗？答：有必要的目的。为了排除其他，以及为了追求意义，阐述了必要目的。那么，像这样具有必要目的的见解，难道没有教法的法器吗？答：法器分为自性法器和修习法器两种。对于自性法器，阐述了一种次第和两种情况。对于修习法器，也阐述了一种次第和两种情况。那么，像这样具有法器的人，证悟见解的时机是：在希望和渴望的心受到困扰时，通过精进努力结合的时机，阐述了证悟见解。༈ 那么，在这种时候，具有法器的人证悟见解的因缘是什么呢？答：阐述了两种因和四种缘。像这样具备因缘，证悟见解的方法是：通过理证确定，从而把握意义的要点；通过区分错误和遮蔽，从而把握意义的要点；通过区分各种类别，从而把握意义的要点。༈ 像这样，通过方法确定的见解，其自身的真实本质和共同的类别被阐述。其中，关于本质的类别，有从见解自身的真实本质出发设立的类别，有从道次第的角度设立的类别，以及从续部意义的角度区分的见解类别等。༈ 安住于此见解时的行为，分为追求证悟意义的自利行为和理解证悟的利他行为两种。有人问：那么，这种见解具有什么样的功德呢？答：证悟见解最终不会舍弃。
English
Furthermore, it should be repeatedly familiarized. A virtuous person who wishes to attain the supreme fruit of perfect and complete enlightenment should always strive to make the essence of this view clear and complete. For example, just as knowing the path prevents one from getting lost on it. The subsequent samādhis, which will be explained below, are the cause, and the prior realization of the view is a prerequisite. The samādhis, as conditions, will increase as the fruit. Alternatively, as in the phrase "Thus, a person who sees the meaning," etc. Above, the ten points have been presented as the basis, and it should be understood in this way. If we consider the connection slightly, one might ask: Is there no necessary purpose for wanting to realize the view? Answer: There is a necessary purpose. To eliminate others and to pursue meaning, the necessary purpose is explained. So, does this view, which has a necessary purpose, not have a vessel for the teachings? Answer: The vessels are divided into two types: the vessel of inherent nature and the vessel of cultivation. For the vessel of inherent nature, one sequence and two situations are explained. For the vessel of cultivation, one sequence and two situations are also explained. So, the time when a person with such a vessel realizes the view is: when the mind is troubled by hope and longing, at the time of combining with diligent effort, the realization of the view is explained. ༈ Then, at that time, what are the causes and conditions for a person with a vessel to realize the view? Answer: Two causes and four conditions are explained. Thus, possessing these causes and conditions, the methods for realizing the view are: to establish certainty through reasoning, thereby grasping the essential points of the meaning; to distinguish between errors and obscurations, thereby grasping the essential points of the meaning; and to distinguish various categories, thereby grasping the essential points of the meaning. ༈ Thus, the view established through these methods, its own true essence and common categories are explained. Among these, regarding the categories of essence, there are categories established from the true essence of the view itself, categories established from the perspective of the stages of the path, and categories of views distinguished from the perspective of the meaning of the tantras. ༈ The conduct at the time of abiding in this view is divided into two types: the self-benefiting conduct of pursuing the meaning of realization and the other-benefiting conduct of understanding realization. Someone asks: So, what qualities does this view possess? Answer: Realizing the view will ultimately not abandon.
Chinese
正如“彻底断绝道路，无有往来而安乐逝去”所说，由于所化众生具有贪执和具有智慧的不同想法，方便道和解脱道被分为两种。这里有三个意义：方便道，解脱道的理解，双运道，单独行道的次第，或者在道的前面，应当审查先行者并领受意义。一般来说，方便道有上门入调的诀窍，通过修习脉气明点而逐渐进步的道，以及下门依靠乐空俱生的智慧母，体验四喜乐空的顿超道两种。此论本身在世俗谛的境况下，虽然稍微展示了方便道自身的状态，但主要展示了解脱道。一般来说，虽然是解脱道，但不断烦恼而将其转化为道是密宗的特殊之处。因此，此论的第三品中说：“也应具备受用明妃。”在第三品和第七品中，展示了加行四近取和成就，在果的境况中，展示了嬉戏的姿态，或者说，最终清净道者的垢染，需要方便道的灌顶。即使是密宗的方便道，由于利害关系重大，确定并将其转化为道也极其困难。修持此法需要与传承、诀窍、经验三者相结合。也就是，通达幻化网续部四类和诀窍的各种安排，以及卡玛拉希拉和印度智者成就者们所著的诀窍，不错过口耳相传的诀窍要点，自己获得脉气的自在，如幻化从灰烬中生起一样，精通三门七要的诀窍。如果将这些全部融合起来修持，不需要很长时间，今生就能生起乐空的智慧，获得殊胜的成就。第二，次第和顿超有两种意义：一般和特殊两种。一般来说，以化生为例，以自性的敏锐一下子修持四谛，以及以胎生为例，以修习的敏锐次第修持四谛两种。也就是，此论中说：“如轮回之理。”等词句
English
As it is said, "Completely severing the path, passing away in bliss without coming or going," due to the different thoughts of those to be tamed, who have attachment and those who have wisdom, the path of means and the path of liberation are divided into two. There are three meanings here: the path of means, the understanding of the path of liberation, the path of union, the order of traversing the path alone, or before the path, one should examine the predecessors and receive the meaning. In general, the path of means has the secret instructions of entering and taming the upper gate, the path of gradual progress through practicing the channels, energies, and bindus, and the path of sudden transcendence relying on the wisdom mother of bliss and emptiness arising together from the lower gate, experiencing the four joys and bliss-emptiness. This treatise itself, in the context of conventional truth, although it slightly shows the state of the path of means itself, it mainly shows the path of liberation. In general, although it is the path of liberation, transforming afflictions into the path without abandoning them is a special characteristic of tantra. Therefore, the third chapter of this treatise says, "One should also possess a consort for enjoyment." In the third and seventh chapters, it shows the four approaching and accomplishing practices of the application, and in the context of the result, it shows the playful posture, or ultimately, purifying the defilements of the path follower requires the empowerment of the path of means. Even the path of means of tantra, because of the great importance of benefits and harms, it is extremely difficult to determine and transform it into the path. Practicing this requires combining the three: transmission, secret instructions, and experience. That is, understanding the four categories of the Guhyagarbha Tantra and the various arrangements of secret instructions, as well as the secret instructions written by Kamalashila and the Indian wise and accomplished ones, not missing the key points of the oral transmission of secret instructions, oneself obtaining mastery over the channels and energies, like the illusion arising from ashes, being proficient in the secret instructions of the three doors and seven points. If one integrates all of these and practices them, it will not take a long time, and in this very life, the wisdom of bliss and emptiness will arise, and one will obtain supreme accomplishment. Second, gradual and sudden have two meanings: general and specific. In general, using the example of miraculous birth, practicing the four truths all at once with the sharpness of nature, and using the example of womb birth, practicing the four truths in order with the sharpness of practice. That is, this treatise says, "Like the nature of cyclic existence." and so on.
Chinese
以嗡字来阐明。这两者的差别将在下面阐述。细分来说，在每一个次第的道上，有次第和顿悟两种。有些论者认为，大空性和幻化道没有次第和顿悟之分，因为次第和顿悟是观修本尊的方法，而这两条道不观修本尊。不仅如此，次第和顿悟是指入定的快慢，因此，这两者实际上是存在的，例如，通过口诀和智慧的力量入定等等。正如本文所说：“通过口诀和智慧的力量，以力量安住而习惯。”在双运大手印的章节中，出现了次第和顿悟两种观修本尊的方法。通过智慧的大小，或者大手印，就像鱼跃出水面一样。正如等等所说。以及抓住水中的罗睺星也是，像以前一样有次第和顿悟。有戏论的是，在寂静和忿怒本尊的观修中，出现了次第和顿悟两种。正如本文所说：“从一而生的戏论也有两种。”等等。用四句偈来祈请。会供没有次第和顿悟，因为在有戏论中，通过禅定稳固，在会供中行持才能获得加持。据说，智慧大的人通过大手印的戏论而生起妥噶，智慧小的人最终需要进行会供。圆满次第没有次第和顿悟。虽然这个比集合的禅定更有力量，但由于没有强制压制显现的污垢，并且伴随着身体的遮蔽，因此不会生起能辨别显现的特殊禅定。长寿灌顶的，虽然有以前习气的身体，但已经变成了金刚身，即使能够观修千佛的闲暇等等，但为了在相续中生起特殊的禅定，因此没有次第和顿悟两种。“无次第的次第之理，对于十万等众多本尊的，轮涅圆满瑜伽士的住处。”正如等等所说。大手印是，为了稳固它，没有其他的观修对象，因此没有次第和顿悟两种。由于非常稳固的意念安住，无数的轮涅显现。正如等等所说。任运成就是，与等持中的胜者没有差别，因此