English
I. First, it is uncertain whether to enter the Vehicle of Cause or any of the Outer Tantras. Straight. Because it possesses six conditions, namely two causes and four conditions, it is the Great Vehicle of Cause, and the manner of uncertain entry into the Outer Tantras is: According to the sharpness or dullness of one's own intellectual faculty, the difference of whether one likes or dislikes the Vehicle of Self-Cause and Effect, or due to the condition of encountering a spiritual friend, one enters the Vehicle of the Nature of Cause, or the Vehicle of Action, or both, i.e., practice, or the Vehicle of Yoga, and combines with whatever one likes. It is said in the Extensive One: It is not certain to enter any vehicle. Thus it is said. Second, the way to enter Maha from then on. Straight. Having entered any of the Great Vehicles of Cause and Effect, from then on, as shown above, through the six conditions of cause and condition, entering Maha here as well. As in the previous gradual case, combining with Maha with a wavering mind, a desiring mind, and an entering mind, for the meaning of Maha, the mind abiding in the three forms of wisdom, and making that meaning reach the end, is a long time for the sudden enterer of the sudden. Second, there are three for the sudden enterer of the sudden: Enumeration. First, from the ground of uncertain lineage, the way the mind arises in Maha due to possessing related causes and conditions. Straight. As mentioned above, the best ground of uncertain lineage, from the very beginning, possesses related four causes and six conditions as before, therefore the nature of mind is inseparable from truth, the real meaning free from modification and adulteration. Since the wisdom that realizes it as it is arrives, therefore that yoga is the most excellent of the lower vehicles, and combining with Maha is: For example, the way the rays of the sun rise in the darkness, or like a fire spreading on the roots, wavering, desiring, entering, abiding, and reaching the end are also as mentioned above. Second, because of possessing the qualities of a vessel, transforming hearing into meaning. Straight. Then is there no difference in the way of entering? No. There is no difference for those who possess seven characteristics, but, with the tone of "also", that is, in that place, that is, in the treatise of the secret essence of the Tantra, it is said: It is as long as the flow of a great river, that is, it will not be confused in any way, and understanding the manner, that is, like the behavior of a newly ordained monk, and the nature is good, that is, like pure gold.
Chinese
从儿子等处开始，思维要像山一样坚定不移，并且能够毫不吝惜地布施身体和受用等等。由于具备了远离四种容器过失的诸多功德，处于安住于三种智慧的学处中的自性本然之大坛城中。进入的方式有四种：听闻经文而进入，犹如睁开眼睛；领悟意义而进入，犹如见到坛城；通过实践而进入，犹如进入坛城；获得果实而安住，犹如获得权力。在这四种支分中，最殊胜的是首先要以听闻经文的智慧来专门追求意义。第三，从六种因缘聚合，或者不需要共同作用的因，而自然而然地进入听闻的方式。正直之人，具备法器，自然而然地次第或同时以听闻的智慧寻求见解之时，无论如何，通过二因四缘六门，获得不畏惧意义的忍耐，以希望之心与听闻的精进相结合。不依赖共同作用的因，自然而然地获得忍耐，以希望领悟见解和希望获得果实之心，将听闻经文的精进相结合。上面所说的自性利根和修习的利根这二者的论证是，慈氏菩萨的解释中说：虽然这利根和钝根二者是从因果的经文中宣说的，但大多数人很少承认自性利根，而只承认修习利根。因此，这里如果举出一个自性利根的论证，有三种。第一，通过先前发生的历史来论证自性的利根是合理的。在《义明》中说：如实真谛、殊胜部和护法这三者对所化众生的根器进行辨别时，如实真谛说：自性的敏锐最为重要，对此也有一个符合道理的例子。如果不是自性敏锐，而是仅仅通过修习变得敏锐，那么就有一个损害的过失。第一个是：从竹子的根部、牛粪和莲花的自身种子中生出莲花，是因为这些事物本身就具有产生莲花的能力，所以才能产生，而不是通过修习。
English
Starting from son and so on, the mind should be as stable as a mountain, and one should be able to give away body and possessions without any miserliness. Because of possessing many qualities that are separate from the four faults of a vessel, one dwells in the great mandala of self-nature that abides in the training of the three wisdoms. There are four ways to enter: entering by hearing the scriptures is like opening the eyes; entering by understanding the meaning is like seeing the mandala; entering by practicing is like entering the mandala; abiding by obtaining the fruit is like obtaining power. Among these four limbs, the most excellent is that one should first specifically pursue the meaning with the wisdom of hearing the scriptures. Third, the way to enter hearing naturally, from the gathering of six causes and conditions, or without the need for a cause that acts together. An upright person, possessing a vessel, naturally, either gradually or simultaneously, when seeking a view with the wisdom of hearing, in any case, through the two causes and four conditions and six doors, obtains the patience of not fearing the meaning, and combines it with the diligence of listening with a hopeful mind. Without relying on a cause that acts together, one naturally obtains patience, and with a mind of hoping to understand the view and hoping to obtain the fruit, one combines it with the diligence of listening to the scriptures. The proof of the two, the naturally sharp faculty and the sharpened faculty mentioned above, is that in the explanation of Maitreya it says: Although these two, sharp and dull faculties, are explained from the scriptures of cause and effect, most people rarely acknowledge the naturally sharp faculty, but only acknowledge the sharpened faculty. Therefore, if we give a proof of the naturally sharp faculty here, there are three. First, to prove that the natural sharpness of the previously occurring history is reasonable. In the 'Meaning Clear' it says: When the three, Truthful Reality, Supreme Assembly, and Dharma Protector, distinguish the faculties of the beings to be tamed, Truthful Reality says: Natural sharpness is the most important, and there is also an example that agrees with this. If it is not natural sharpness, but only becomes sharp through practice, then there is a fault of harm. The first is: lotuses arise from the roots of bamboo, cow dung, and the seeds of the lotus itself, because these things themselves have the ability to produce lotuses, so they can arise, not through practice.
Chinese
如同那样。第二，反驳：如果习气本性上没有，只是串习，那么无漏的见道根本不会产生。因为按照串习的道理必须安立习气，但在有漏的情况下，因为没有产生过无漏的见道，所以没有习气。如果承认，那么在没有安立习气的情况下产生见道，这就被驳斥了。殊胜部派说：串习的敏锐性才是主要的，本性上的敏锐性不合理，第一点有合理的例子，第二点有反驳的过失。第一点，例如田地里实际上没有谷物，但通过种子和水肥的因缘，会生长出各种谷物。第二点过失是：如果存在本性的敏锐迟钝等习气，那么会想“我没有布施所以不富有，没有守护戒律所以没有天人的地位，没有修安忍所以没有好的相貌”，这能阻止什么呢？如果说不努力于因就不会有善果，那么也会说不依赖串习，本性上也不会有敏锐。如·却炯说，你们两个都有共同的例子，也都有反驳的过失，所以应该像两者一样了解。说了之后，就像两者一样承认。也就是说，习气既有本性上的，也有积累后安立的，所以就像两者一样，因此想从上述两个过失中解脱。义桑堪布说：在这些之中，应该取本性上的敏锐。这样说了，本性敏锐是主要的。第二，能立有三种，第一是教证。《解深密经》中说：众生相续中的智慧，本性上没有敏锐和迟钝，这不是事实。以及《大圆满传承愿文》中说：安住于金刚萨埵刹土的那些大菩萨们，由于心性的各种各样，智慧非常深奥和不深奥，广阔和狭隘，稳固和变化，敏锐和迟钝，快速和缓慢等等，听到密咒自性之语逐渐或同时听到，对任何言语都不恐惧不害怕，欢喜和满足，并且因为变成喜悦的缘故而显现各种各样。以及《一切行为根本续》中说：天人众生根
English
It is just like that. Second, the refutation: If habits are not inherent by nature, but only through cultivation, then the path of seeing without outflows will never arise. Because according to the principle of cultivation, habits must be established, but in the case of outflows, since the path of seeing without outflows has never arisen, there are no habits. If you admit that, then the path of seeing arises without establishing habits, which is refuted. The Supreme Sect says: The sharpness of cultivation is the most important, but inherent sharpness is not reasonable. The first point has a reasonable example, and the second point has the fault of refutation. The first point is, for example, although there are no actual grains in the field, various grains will grow through the conditions of seeds and water fertilizer. The second fault is: If there are habits of inherent sharpness and dullness, then one might think, "I am not rich because I have not given alms, I do not have the status of gods and humans because I have not kept the precepts, and I do not have a good appearance because I have not cultivated patience." What can this prevent? If you say that there will be no good results without effort in the cause, then it will also be said that without relying on cultivation, there will be no inherent sharpness. Ru Chokyong said that you both have a common example, and you both have the fault of refutation, so you should understand it like both. After saying that, he admitted it like both. That is to say, habits are both inherent and established after accumulation, so it is like both, and therefore he wants to be freed from the above two faults. Don Sang Khenpo said: Among these, one should take inherent sharpness. Having said that, inherent sharpness is the most important. Second, there are three proofs, the first is scriptural proof. The *Exegesis on the Intent of the Sutra* says: It is not true that the wisdom in the minds of sentient beings does not have inherent sharpness and dullness. And the *Condensed Intent* says: Those great bodhisattvas who dwell in the realm of Vajrasattva, because of the various natures of their minds, have wisdom that is very profound and not profound, broad and narrow, stable and changing, sharp and dull, fast and slow, etc. Hearing the words of the essence of the secret mantra gradually or simultaneously, they are not afraid or frightened of any words, they are happy and satisfied, and they appear in various ways because they become joyful. And the *Fundamental Tantra of All Actions* says: Gods, humans, and sentient beings' faculties
Chinese
不一致，有些是修习的根器有余地，有些是本来根器就已确定。如《圆满智慧续》所说：六道根器已确定吗？有些是修习有余地的。如《大手印》所说：对于最初有业力的众生，应立即指示，然后对于修习有余地的，应逐渐指示。二是口诀：有些从一开始就明白，有些是从修习中产生的。如《心滴》所说：由自性业力所区分。三是理，有三种：自锐成立的理，若无则成过失，故以理成立，以及断除他人争论。第一种有三种：上位者们的教言中共同的经咒之理，特别是咒的理，以及嘉瓦的观点。第一种是：有法，补特伽罗的识流，有些自性具有敏锐的根器，因为无边习气自性存在，如幼果树。如果说理由不成立，那么你承认习气是单一的吗？如果承认，那么我生于何处的习气存在？如果说有生于天神的习气，那么我也应该有生于人的习气。现在有，为什么呢？这里也是为什么呢？因为行持十善，断除十不善。这里也是因为行持一些十善，断除一些不善。两者的周遍由经文口诀成立，行持十善，断除不善。以及，又主要取十善等等成立。即使有无边习气，但自性没有怎么办？如果说是从积累习气的力量中产生的，有法，补特伽罗的识流，一切都自性具有各种习气，因为一切都是阿赖耶识，习气无有先后差别，如金和铜绿。如果说理由不成立，那么阿赖耶识和习气哪个先？如果阿赖耶识先，则有两个过失：阿赖耶识没有定义，以及轮回将有初始。第一种是，如果只认为习气是积累的，那么阿赖耶识和习气将有先后，因此习气