English
It is clarified by Om. The difference between these two will be shown below. Specifically, on each path of the stages, there are two types: gradual and simultaneous. Some argue that Great Emptiness and the Illusionary Path do not have gradual and simultaneous stages, because gradual and simultaneous are methods of deity meditation, and these two paths do not meditate on deities. Moreover, gradual and simultaneous refer to the speed of entering into samadhi, so these two actually exist, such as entering into samadhi through the power of instructions and wisdom, etc. As it says in this very text: "Through the power of instructions and wisdom, one becomes accustomed by placing with strength." In the context of Union, the Single Mudra, two methods of deity meditation, gradual and simultaneous, arise. Through the greatness or smallness of wisdom, or the Great Mudra, like a fish leaping out of water. As it says and also, grasping the Rahu in the water is also, like before, gradual and simultaneous. With elaboration, in the meditation of peaceful and wrathful deities, two types, gradual and simultaneous, arise. As it says in that very text: "Elaboration arising from one is also twofold." etc. Pray with four verses. There is no gradual or simultaneous in gathering accumulations, because in elaboration, through stable samadhi, one desires blessings by engaging in gathering accumulations. It is said that those with great wisdom give rise to Tögal through the elaboration of the Great Mudra, while those with small wisdom ultimately need to gather accumulations. The ripening result has no gradual or simultaneous. Although this is more powerful than the samadhi of the accumulation phase, because there is no impurity of forcefully suppressing appearances, and accompanied by the obscurations of the body, a special samadhi that distinguishes appearances does not arise. Of the longevity empowerment, although there is the body of previous habitual tendencies, it has become a Vajra body, and even though one can meditate on the leisure of a thousand Buddhas, etc., in order to generate a special samadhi in the continuum, there are no two types, gradual and simultaneous. "The reason for the absence of stages of stages, for hundreds of thousands, etc., of numerous deities, the abode of the wheel of complete clarity, the yogi." As it says. The Great Mudra is, in order to stabilize it, there is no other object of meditation, so there are no two types, gradual and simultaneous. Because the mind abides in extreme stability, countless wheels of phenomena appear. As it says. Spontaneous accomplishment is, there is no difference from the Victorious One in equipoise, therefore
Chinese
并且同时是无二的。为了无思自然成就的圆满，持有遍知者的殊胜慧眼。如此说。这些个别次第，应知是依道路之中的根器大小而定。第三，关于顿超脱落的意义，将在下面讲解手印一时讲解顿超时阐述。第四，从依赖上师口诀的程度大小方面，从口诀和智慧方面安立，勤奋程度大小的差别是：对自己的三摩地慧力小者，依靠口诀的力量安立；慧力大者，依靠智慧安立。第一种情况是：如果自己不能清楚地生起三摩地，就依靠上师的口诀引导，如修法等来修行。第二种情况是：最初通过听闻和思考来寻求见解时，虽然依赖他人，但在修行时，不依赖他人，能够依靠自己的智慧来修行。也就是说，通过口诀和智慧的力量来安立，从而使其习惯。如此说。在普现中，慧力小者，依靠个别领悟的智慧来安立；慧力大者，在未熟悉五道之后修行。又，在那里面说：或者通过个别观察，或者证得之后。在手印一时中，慧力小者，依靠口诀的力量来调伏心；慧力大者，依靠智慧的力量来调伏心。又，在那里面说：前者依靠口诀和智慧，进入的四者即是它。如此说。在有戏论中也有，证得见解之后的和熟悉先前道路之后的两种意义，在那里面说：见解和先前瑜伽的力量。如此说。第五，圆满学和成熟学是：一般来说，秘密幻化部的道路学习方式有两种，即道路圆满学是：对如是性的三摩地等，每一座都圆满地修行，然后与宗派结合，这在第五品中，以“知入一切为利他”等六句偈颂进行了阐述。成熟学是：对如是性的三摩地等，圆满地修行之后，与宗派结合，如“先前先前任何和任何”等等，以及“先空或者瑜伽士”等等四句偈颂进行了阐述。第六
English
And simultaneously, it is non-dual. For the perfection of spontaneous accomplishment, holding the supreme eye of the all-knowing. Thus it is said. These individual stages should be understood as being determined by the capacity of the path's practitioners, whether great or small. Third, regarding the meaning of Tögal Tharchak (Breakthrough and Leaping Over), it will be explained below when explaining Tögal in the context of explaining the One Mudra. Fourth, regarding the difference in the degree of reliance on the Guru's instructions, establishing it through instructions and wisdom, and the difference in the degree of effort: those with lesser wisdom regarding their own Samadhi establish it through the power of instructions, while those with greater wisdom establish it through wisdom. The first case is: if one's own Samadhi is not clear, one meditates by being guided by the Guru's instructions, such as methods of meditation. The second case is: when initially seeking the view through hearing and thinking, although relying on others, during meditation, one does not rely on others but is able to meditate through one's own wisdom. That is, one becomes accustomed to it by establishing it through the power of instructions and wisdom. Thus it is said. In Kun tu Nang (All-Illuminating), those with lesser wisdom establish it through the wisdom of individual discernment, while those with greater wisdom meditate after not having become familiar with the five paths. Again, it says there: either through individual examination or after attainment. In the One Mudra, those with lesser wisdom tame the mind through the power of instructions, while those with greater wisdom tame the mind through the power of wisdom. Again, it says there: the former relies on instructions and wisdom, the four entries are that very thing. Thus it is said. In the context of elaboration, there are two meanings: after seeing the view and after becoming familiar with the previous path, as it says there: the power of the view and the previous yoga. Thus it is said. Fifth, the Complete Learning and the Ripening Learning: generally, there are two ways of learning the path in the system of Secret Illusion, namely, the Complete Learning of the Path is: meditating completely on the Samadhi of Suchness, etc., in each session, and then combining it with the philosophical system, as it is taught in the fifth chapter with six verses such as "Knowing all entries for the benefit of others." The Ripening Learning is: meditating completely on the Samadhi of Suchness, etc., and then combining it with the philosophical system, such as "Whatever earlier and whatever earlier," and "Previously empty or the yogi," etc., which are taught in four verses. Sixth
Chinese
关于有无漏洞的意义有三点。需要了解漏洞的总体概念、分类以及有无的界限。下面将会在关于手印的阐述、漏洞的反正有无的情况，以及第八品关于长寿自在持明者的章节等处进行讲解。第七个总义是有无反正：通过行为的时间来确定。在不应行事的时间，如果进行结合解脱等行为，会堕入恶道，既有漏洞，也有反正，以及包括所有附加的阐述。当行为的时间到来时，即使进行结合解脱等行为，也会再次圆满资粮，不会堕入恶道，虽然有漏洞，但没有反正，这是积累资粮。对此，《此续》中说：“将生于三种恶道，那里的痛苦无法忍受，因此在四道中存在反正和漏洞。”又说：“福德智慧的军队……”等三句诗，以及小道。有反正和漏洞也有两种情况：“凭借威力堕入恶道或不堕入，存在于之前的八种觉入中。”没有反正和漏洞的道路是见道以上。“这种漏洞全部耗尽的种姓，无论如何行事都不会有反正。”因此，应该明白漏洞和反正二者，本体相同，但在范围大小上有差别。第八个总义是有余和无余：从与果位的结合方式的角度，来区分有余和无余。也就是说，尚未舍弃这个具有漏洞的资粮结合的身体和延续，而是转变为智慧身，这是有余的迁逝，即长寿自在。舍弃这个，仅仅以觉性转变为智慧身，这是无余的迁逝，即异熟。对此说：“通过有无剩余，最终结合于涅槃，如同共同的观点般成双成对。”详细内容将在第八品中讲解。第二个总义是进入缘起的特征，禅定有两种：念诵，承诺顶礼并讲述；端正。也就是说，在第二品中，对于轮回和涅槃的一切法，在自性觉性的显现中，作为大自在自然成就的状态，无二地证悟，称为信解。在证悟见地之后，讲述如何习惯缘起禅定的方法
English
Regarding the meaning of having or not having leaks, there are three points. It is necessary to understand the general concept of leaks, their classification, and the boundaries of having or not having them. The following will be explained in the context of the exposition on mudras, the circumstances of having or not having reversal of leaks, and in the eighth chapter on the Vidyadhara of Longevity and Empowerment, etc. The seventh general meaning is having or not having reversal: it is determined by the timing of actions. If one engages in union and liberation, etc., at an inappropriate time for action, one will fall into the lower realms, having both leaks and reversal, including all additional explanations. When the time for action arrives, even if one engages in union and liberation, etc., one will again complete the accumulations and will not fall into the lower realms. Although there are leaks, there is no reversal, which is the accumulation of merit. Furthermore, it says in this very text: "One will be born in the three lower realms, the suffering there is unbearable, therefore in the four paths there are reversal and leaks." And also: "The army of merit and wisdom..." and so on, three verses, as well as the minor path. There are also two situations of having leaks and reversal: "By the power of falling into or not falling into the lower realms, it exists in the previous eight entrances of knowledge." The path without both leaks and reversal is the path of seeing and beyond. "This lineage in which all leaks are exhausted, no matter how one acts, there is no reversal." Therefore, it should be understood that leaks and reversal are two things, the essence is the same, but they differ in terms of the extent of their scope. The eighth general meaning is with remainder and without remainder: from the perspective of the way of combining with the result, the presence or absence of remainder is distinguished. That is to say, this body and continuum of accumulating resources with leaks, without abandoning it, but transforming into the body of wisdom, is the passing away with remainder, which is longevity empowerment. Abandoning this, and transforming into the body of wisdom solely through awareness, is the passing away without remainder, which is the fruition. Regarding this, it says: "Through having or not having remainder, ultimately combining with nirvana, becoming dual like a common view." Detailed explanations will be given in the eighth chapter. The second general meaning is the characteristic of entering dependent origination, there are two types of samadhi: recitation, vowing to prostrate and explain; and straightening. That is to say, in the second chapter, the realization that all phenomena of samsara and nirvana, in the manifestation of self-awareness, are naturally accomplished as the great self-existing state, without duality, is called faith. After realizing that view, the method of familiarizing oneself with the samadhi of dependent origination is explained
Chinese
行。 ༈。那么，详细解释这个意义分为两部分：上下道之间的联系和道的所缘详细解释。总的来说，上下道之间的联系方式是：任何一个先前的道，都是获得后续道的方法和因。同样，任何一个后续的道，都是从先前的道产生的果。而且，如果说这个道是渐次的，那么，见解的证悟是因，如实性是果。由于串习和证悟如实性，自然生起慈悲，因此如实性是因，慈悲是果。大悲的瑜伽，不主要显示安住于自性，而是在流动的意识之上断定，并且可以显现为任何事物是因，一法印是果。一法印是因，显现是果，因为这本身就是多者一的显现。如是说而显现。显现心变得堪能是因，与猛烈的外缘混合，修持脉结会聚是果。修持脉结会聚是因，获得二种寿命是果。获得二种寿命是因，广大是果。大手印是因，任运成就是果。任运成就是因，成佛是果。同样，要知道所有先前的道都是获得后续道的方法或因，所有后续的道都是它的果或从方法中产生的。详细解释道之眼分为两部分：简略指示和详细解释。第一，简略指示是：如上所示，先后的道有因果、方法和从方法中产生的联系，这个道也像轮回的生处之轮有化生和胎生，有快慢一样，以智慧能力的大小和精进的勤奋好坏来区分，将开示顿悟和渐次两种方式。详细解释分为两部分：顿悟和渐次。第一部分分为两部分：顿悟的顿悟和顿悟的渐次。第一，顿悟分为三部分：列举，从初始就以圆满的方式修持，以及正直，顿悟圆满存在。