English
This is the teaching on how to relate samadhi to cause and effect. Just as guests, having learned the way, enter the path, so too, having understood the view, one must meditate. Knowing the cause is the view, and the samadhis that enter into the state, the former is the cause and the latter is the result. Third is the title of the chapter. The fundamental reality is the wisdom that is inseparable from the ultimate truth and the conventional truth, which is inherently present within itself, the meaning of self-arising and self-manifesting, is the view of directly seeing self-awareness, the words and meanings of the scriptures that explain these. By distinguishing and holding boundaries and categories, it is therefore called a chapter. Among them, there are nine categories. This is the meaning of the second count. The second part, the characteristic of entering the state, samadhi, has two aspects. First is to prostrate and declare, which is to make a vow. In the previous chapter, all dharmas are the nature of mind, awareness is the great self, naturally accomplished, to that great self, by understanding the view, extraordinary devotion arises, expressing offerings through the gate of meeting. After understanding the view, the path to be practiced, the characteristic of entering the state, samadhi, will be explained. Second is to explain the meaning in detail, which is again divided into two parts. First is the connection between the paths before and after. The former of the order or time of the paths, whether it is emptiness samadhi or any other, is the method and cause of the arising of the latter of the order or time of the paths. Similarly, the former is the method or cause, the latter of the paths, whether it is single expansion or any other, is the result arising from the method of the former path, that is, emptiness samadhi, etc. In general, the various classifications of cause and effect can be understood in the explanation of the previous chapter and elsewhere. Here, it should be understood as like seeds and sprouts, as the arising agent, or as the cause and effect of being beneficial and being benefited. Second is to explain in detail the object of the path, which is again divided into two parts. First is a brief explanation. As shown above, the paths before and after have a causal relationship, and there is also a connection between the method and what arises from the method. The practitioner of the path, for example, in the wheel of life of samsara, miraculously born
Chinese
就像胎生有快慢一样，智慧敏锐、精进努力的人会化生，愚钝的人会渐生，以此区分，这种引入因缘的等持，也应分为顿悟和渐悟两种方式。这里，格蓝曲瓦的释迦桑波这样认为，如果将道次第的开头和结尾的语意浓缩，则有八个要点：从智慧大小或是否将乐受用于道上，分为方便道和解脱道两种；从智慧大小的角度，分为次第和顿悟两种；从是否放弃次第的角度，分为循序渐进和顿超直入两种；从自力和他力的角度，分为窍诀和智慧力两种；从实境和意境的角度，分为圆满学和成熟学两种；从是否受生的角度，分为有漏和无漏两种；从行为时间的角度，分为有退转和无退转两种；从涅槃方式的角度，分为有余和无余两种。第一点是：在《幻化网海》中说：“从基础和时机上产生变化，解脱道被解释为方便。”《次第三》中说：“中观有两种形式，解脱道被解释为方便。”这里也说：“通过方便和智慧之道本身。”因此，其中有三个要点。第一，理解是：存在解脱道，但主要依靠方便和窍诀，行为与方便的窍诀相结合，即使享受快乐也不会被束缚，这就是解脱的方便道。存在方便和窍诀，但主要依靠三种智慧，通过闻思修使自生智慧的意义在相续中解脱，这就是解脱道。第二，两者是相关联还是不同呢？杰·卓普巴及其追随者认为它们是相关联的。如果方便道和解脱道各自被解释为可以成佛，这难道不矛盾吗？那只是为了说明自己道路的优越性，他们说是相关联的。那么，关联在哪里呢？有两种关联：暗示的关联和直接的关联。第一种是：从了解原因的特征——见解开始向上关联。第二种是：在会供的第一个坛城中，供奉结合解脱的供品，这就是方
English
Just as there are fast and slow births from the womb, those with sharp wisdom and diligent effort are born miraculously, while the dull are born gradually. Distinguishing them in this way, this samadhi, which introduces conditions, should also be shown to have two forms: sudden and gradual. Here, Shakya Sangpo of Glen Chuwa believes this. If the meaning of the beginning and end of the Stages of the Path are condensed, there are eight points: From the perspective of the size of wisdom or whether or not to take bliss onto the path, there are two: the path of means and the path of liberation. From the perspective of the size of intelligence, there are two: gradual and sudden. From the perspective of whether or not to abandon the stages, there are two: gradual and direct breakthrough. From the perspective of self-power and other-power, there are two: pith instructions and the power of wisdom. From the perspective of actual objects and objects of aspiration, there are two: complete learning and ripening learning. From the perspective of whether or not to take rebirth, there are two: with outflows and without outflows. From the perspective of the timing of conduct, there are two: with reversal and without reversal. From the perspective of the manner of passing beyond sorrow, there are two: with remainder and without remainder. The first point is: In the "Ocean of Illusions," it says, "Changing from the basis and occasion, the path of liberation is explained as means." In the "Three Stages," it says, "Madhyamaka has two forms, the path of liberation is explained as means." Here it also says, "Through the path of means and wisdom itself." Therefore, there are three points in it. First, the understanding is: There is a path of liberation, but mainly relying on means and pith instructions, conduct is combined with the pith instructions of means, even if enjoying pleasure, one is not bound, and this is the path of means for liberation. There are means and pith instructions, but mainly relying on the three wisdoms, through hearing, thinking, and meditating, the meaning of self-born wisdom is liberated in the continuum, and this is called the path of liberation. Second, are the two related or different? Je Drophukpa and his followers believe that they are related. If the path of means and the path of liberation are each explained as being able to attain Buddhahood, doesn't this contradict? That is only to explain the superiority of one's own path, they say they are related. So, where is the connection? There are two connections: implied connection and direct connection. The first is: from the characteristic of knowing the cause—the view—the connection goes upward. The second is: in the first mandala of the assembly practice, offering the offering of combining liberation, that is the meth
Chinese
如果在这个道位上，没有掌握智慧的算计，贪嗔就会在自相续中产生，所以说掌握智慧的算计就是解脱道。第三，什么是先行的呢？按照古人的规矩，在进入闻思之前，要先行方便道，因为方便道是灌顶，所以说没有接受灌顶是不允许闻思的。按照这部论的观点，首先要发起利他的心，然后生起进入的心，之后通过方便道的加持灌顶，安住于闻思。也就是说，把方便道作为主要的，把解脱道作为辅助条件；或者把解脱道作为主要的，把方便道作为辅助条件，这里是后者。如《心滴》中所说：道的智慧先导行，方便于彼次第学。第二，次第和顿悟是什么呢？同时证悟和修习四谛，以及次第修习四谛，这两者要按照下面所说的去理解。第三，存在可以舍弃的道——顿超，以及最终逐渐趋入——次第，这两者要在第五品中了解。第四，自力和他力的含义，要在第三品等章节中了解。第五，关于成熟道和圆满道的含义。圆满道是：以德定等四瑜伽，在每一座的仪轨中圆满修习，并将之用于自他利益，这部论的第三品中，以“知入一切皆为利他”等六句词来阐述。成熟道是：德定等每一个都圆满五种修持，并将之用于更高的道，这部论中以“前前任何与任何”等，以及“先前空修瑜伽士”等四句词来阐述。第六，有漏和无漏，以及第七，有退转和无退转，这两者要在第六品、第七品和第八品这三品中了解。第八，如何将有余和无余的果位结合起来，要在第七品和第八品中了解。这样总义就结束了。第二，详细阐述分为两种：顿悟和次第。第一种有三种：计数、
English
If, on that path, the calculation of wisdom is not grasped, attachment and aversion will arise in one's own continuum, so it is said that grasping the calculation of wisdom is the path of liberation. Third, what comes first? According to the tradition of the ancients, before engaging in listening and contemplation, the path of means comes first, because the path of means is empowerment, so it is said that without receiving empowerment, one is not allowed to listen and contemplate. According to the intention of this treatise itself, first, the mind of deception and desire goes forth, then the mind of entering is generated, and then, through the empowerment of the benefit of the path of means, one abides in listening and contemplation. That is to say, making the path of means the main thing and the path of liberation a condition, or making the path of liberation the main thing and making the path of means a condition, this is the latter. As it says in the 'Heart Drop': 'The wisdom of the path goes first, the means are learned in order.' Second, what are gradual and simultaneous? Understanding and meditating on the four truths simultaneously, and practicing the four truths gradually, these two should be understood as explained immediately below. Third, the two, the path that can be abandoned—sudden transcendence, and the gradual approach to the end—gradual, should be understood from the fifth chapter. Fourth, the meaning of self-power and other-power should be understood from the third chapter and so on. Fifth, regarding the meaning of the maturing path and the perfecting path. The perfecting path is: the four yogas, such as Deting, are fully meditated on in each session's ritual, and applied to the benefit of oneself and others, as the third of this very text states, 'Knowing and entering all is for the benefit of others,' and so on, which is shown by six lines of verse. The maturing path is: each of Deting and so on is perfected in the five experiences, and applied to the higher path, as this very text states, 'Whatever and whatever is earlier,' and so on, and 'Previously, the yogi who meditated on emptiness,' and so on, which is shown by four lines of verse. Sixth, defilement present and absent, and seventh, regression present and absent, these two should be understood in the context of the sixth, seventh, and eighth chapters. Eighth, how to apply the results of remainder and no remainder should be understood in the context of the seventh and eighth chapters. Thus, the general meaning is finished. Second, the detailed explanation is divided into two: simultaneous and gradual. The first has three: counting,
Chinese
关于总体上顿悟的禅定修法。正直地说，顿悟就像从幻化中诞生的生命，其身体在顿悟中成熟一样。对于那些比渐悟的见修行更高，并具有区分三谛之信心的士夫来说，有四种禅定修法，即彼禅定、总禅定、手印一和有戏论。首先，彼禅定是指诸法安住于自生智慧，无有矫饰。总禅定是指诸法安住于自性智慧，无有止息，显现一切的状态。手印一是指在自生本尊身中，不离自性智慧。有戏论是指器情自性显现为本尊和智慧的坛城，本来清净。如是四者具足双运无二，从最初见解证悟之时起，便能立即习惯于四种真理。见解显现为无有边际和中央的大明点自性，对此进行渐悟，即彼禅定大空性，总禅定智慧幻化。无别因之禅定，此三种在同一时间无有差别，大明点圆满无二，那是无有矫饰的真如之义，即平等法界。它无有任何止息地显现，是周遍显现的禅定。大明点圆满，显现为无别的身和智慧，是因之禅定。渐悟的三种禅定次第修习，在此顿悟同时具足。小道中说：彼性不造作，不移动之相，那是真如之法界。彼性周遍光明之智慧，那是周遍显现之状态。果之诸法皆为实有，那是因之次第具足。幻化差别显示中说：任运证悟后任运修，离次第之彼性显现，称为此时之大圆满。