Chinese
什么是“玛冈”呢？是行为的引导之门，方便的结合之门，以及决定的秘密之门。这是它的意思。也就是，通过九乘次第行进，将果与那些心智狭小者结合的道路。第二，此特殊的道路的自性是方便和智慧。也就是说，方便的道路和智慧的道路。其中，方便的道路是第十三章，种姓者灌顶之章；第三十章，鲁扎灌顶之章；第七十章，学处灌顶之章；以及第七十二品开始，稍微展示方便与智慧的联系，以及方便智慧日月之会。或者，十二种头足的生起方式，都说是灌顶方便的生起方式。自己要普遍地了解。经文说：“嬉戏的卡拉等等，通过方便的诀窍而安乐进入。”这就是了。智慧的道路是听闻、思维、修行的次第。在那里，有三种进入的方式：分别、分析、意义和文字。随之进入。因此，有三种进入的方式：随分别分析而进入，随意义而进入，随文字而进入。而且，在道次第中也说：“智慧的决定是这样的：次第的和同时的。”因此，对于所有这三种进入的方式，都可以分为次第和同时两种。其中，首先是前行本身。以智慧的力量有两种方式。对于经文中显现的意义，以理性的所有论证，以及诀窍决定的量，分别地理解和毫不费力地，次第和同时地确定。这样说来，对于胜者所说的殊胜决定的经文，有两种确定的方式：以理性的所有论证，通过次第地分别理解的智慧来确定；以及以决定意义的诀窍量，毫不费力地同时确定。第一种，第十七章，第三十四章，第十五章，第三十七章的下半部分，第五十一章，第五十三章，第五十六章，以及第六十五品稍微展示。第二种，第十五章，第五十四章的一部分，第五十六章的一部分，第八品和第九品也稍微展示。随意义而进入是，从那之后进入
English
What is 'Magang'? It is the guiding door of conduct, the combining door of means, and the secret door of certainty. That is its meaning. That is, progressing through the nine vehicles in order, it is the path that connects the result with those of small intellect. Secondly, the path of this particularity itself is the essence of means and wisdom. That is, the path of means and the path of wisdom. Among these, the path of means is the thirteenth chapter, the chapter of empowerment of the lineage holders; the thirtieth chapter, the chapter of Rudra empowerment; the seventieth chapter, the chapter of the empowerment of precepts; and from the seventy-second chapter onwards, it shows a little about the connection between means and wisdom, and the assembly of means and wisdom as sun and moon. Or, the twelve ways of the origin of head and feet are all explained as the way of the origin of empowerment means. One should understand it generally for oneself. The scripture says, 'The playful kara and so on, enter into bliss through the skillful means of the secret instruction.' That is it. The path of wisdom is the way of hearing, thinking, and meditating. There are three ways of entering there: conceptualization, analysis, meaning, and letters. Entering accordingly. Thus, there are three ways of entering: entering according to conceptualization and analysis, entering according to meaning, and entering according to letters. Moreover, in the Lamrim (Stages of the Path), it is also said, 'The certainty of wisdom is like this: gradual and simultaneous.' Therefore, for all three ways of entering, they can be divided into two: gradual and simultaneous. Among these, the first is the preliminary itself. There are two ways by the power of intelligence. For the meanings appearing in the scriptures, with all the reasoning arguments, and the measure of the certainty of the secret instructions, one determines gradually and separately understanding, and effortlessly, gradually and simultaneously. It is said that there are two ways of determining the scriptures of the supreme certainty spoken by the Victorious Ones: determining with wisdom that gradually and separately understands with all the reasoning arguments; and determining simultaneously without effort with the measure of the secret instructions of the definitive meaning. The first is shown a little in the seventeenth chapter, the thirty-fourth, the fifteenth, the lower part of the thirty-seventh, the fifty-first, the fifty-third, the fifty-sixth, and the sixty-fifth chapter. The second is shown a little in the fifteenth chapter, a part of the fifty-fourth, a part of the fifty-sixth, the eighth, and the ninth chapters as well. Entering according to meaning is, entering from then on
Chinese
进入的方式是：在意义上也有次第和顿悟。 所谓意义，指的是法性菩提心，进入它的方式是自心觉性本身。 这也有两种方式：次第进入和顿悟进入。 次第进入有三种：对于智慧高超者，讲授了五种瑜伽，之前的道路在第一品中阐明，之后的道路在第七十一品中阐述。 对于中等智慧者，十种瑜伽在第五十八品《培育树木之品》中阐述。 对于下等智慧者，通过三十四种或四十种瑜伽来修行，在第六十一品《瑜伽地的明灯》中阐述。 顿悟进入意义的方式是： 那些智慧超群者通过证悟， 在平等、离境、自明中， 无动摇地顿悟进入， 没有地和道的数量和勤作。 如是说，通过二无自成之见，顿悟菩提心的意义， 一切都断定地修习， 一切都断定地与果结合。 这是在第十五品、第五十四品、第五十六品和第五十七品中阐述的。 随顺文字进入的瑜伽士有两种：次第和顿悟。 第一种有三种：次第者，对于智慧高超者有五种瑜伽，对于中等智慧者有十种瑜伽，对于下等智慧者有三十四种或四十种瑜伽。 顿悟者是： 一切都明澈圆满顿悟。 以及最后一品中： 稳固和变动的坛城圆满为手印， 概念执着的音声穷尽为三摩地真言。 因此，将一切显现观想为身手印一体。 道的助缘支分是： 它的助缘支分有两种：成就之过和了知者。 所谓道的支分有两种：成就的支分和了知的支分。 因为是从了知后才成就，所以先说了知的支分： 了知的支分有两种： 表征的词句和文字的续部， 续部门的支分有六种， 以及解释它、确定它的， 被称为钥匙。 所谓了知所知之事的支分基础， 是词句和文字的续部，外续三部和内续三部是续
English
The way of entering is: in meaning, there are also gradual and simultaneous approaches. The meaning refers to the essence of Dharmata Bodhicitta. Entering it is one's own mind awareness itself. There are two ways: gradual entry and simultaneous entry. Gradual entry has three aspects: For those with great intellect, the five yogas are taught. The previous path is clarified in the first chapter, and the subsequent path is shown in the seventy-first chapter. For those with medium intellect, the ten yogas are taught in the fifty-eighth chapter, "The Chapter on Cultivating Trees." For those with lesser intellect, progressing through thirty-four or forty yogas is shown in the sixty-first chapter, "The Lamp of the Yoga Ground." The simultaneous entry into the meaning is: Those of great intellect, through realization, In equanimity, free from objects, self-luminous, Unwavering, enter simultaneously, Without the effort of counting grounds and paths. It is said that through the view of non-duality and spontaneous presence, one simultaneously realizes the meaning of the essence of Bodhicitta, Meditates with one decisive cut, And unites with the result with one decisive cut. This is shown in the fifteenth chapter, the fifty-fourth chapter, the fifty-sixth chapter, and the fifty-seventh chapter. There are two types of yogis who enter following the letters: gradual and simultaneous. The first has three aspects: the gradual, with five yogas for those of great intellect, ten yogas for those of medium intellect, and thirty-four or forty yogas for those of lesser intellect. The simultaneous is: All is clear, complete, and simultaneous. And in the final chapter: The mandala of the stable and moving is complete as a mudra. Conceptual grasping, the end of sound, is samadhi mantra. Thus, all appearances are meditated upon as one with the body mudra. The auxiliary limbs of the path are: Its auxiliary limbs are of two types: the accomplishing fault and the knowing. The limbs of the path are of two types: the limbs of accomplishment and the limbs of knowledge. Since accomplishment comes from knowing, the limbs of knowledge are explained first: The limbs of knowledge are of two types: Indicating words and the lineage of letters, The six limbs of the lineage door, And that which explains and establishes it, Known as the key. The basis of the limb that makes the knowable known, Is the lineage of words and letters, the three outer tantras and the three inner tantras are the tantras.
Chinese
是六支。确定它的知识之支有三组钥匙。又分为二二，续部也有，加持生起的续部和授记传承的续部。之后钥匙有二，即确定加持生起续部的钥匙和确定授记传承续部的钥匙。确定极其广大的钥匙有二，即确定加持生起教法的广大钥匙和确定授记传承教法的广大钥匙。首先，确定加持生起续部的钥匙有二，即确定续部之旁行修行的引导之门的钥匙，从第四十五品开始广说。修行的引导之门三种分别，开启六种和解释四种，必定生起三种。如是注释。续部之门六种归纳为二，确定它的钥匙也有二，即共同和特殊。首先是共同，共同也是三种，支分、经部、根本以之解释。如是说，开启的支分六种和解释的经部四种，以及生起的根本三种，从第四十六品开始广说。特殊的钥匙是，特殊秘密之门的分别也是，以支分、经部和根本，开启、解释、必定生起。如是说，开启的支分六种，解脱的经部四种，生起的根本三种。其中支分六种，从第四十七品说，开启是因和根本，关联的词语引导确定和，结合的支分是圆满。如是说，其中因的支分，开端是，第四十七品所示。因是六种开端，何事何时以何，何处对何说何。如是。根本的支分开端生起是，第四十八品所示。根本开端生起是缘，如何生起而请问之方式。如是。关联必要之支分，第四十九品所示。关联说什么以何说，为何以何力说。如是。引导词语之支分，第五十品所示。观
English
are six branches. The branches of knowledge that establish it have three sets of keys. Furthermore, dividing them into two, there are also tantras, the tantra of the arising of blessings and the tantra of the lineage of prophecies. Following that, there are two keys: the key to establishing the tantra of the arising of blessings and the key to establishing the tantra of the lineage of prophecies. Establishing the extremely extensive keys has two aspects: the extensive key to establishing the teachings of the arising of blessings and the extensive key to establishing the teachings of the lineage of prophecies. First, the key to establishing the tantra of the arising of blessings has two aspects: the key to establishing the guiding door of practice alongside the tantra, which is extensively explained from the forty-fifth chapter onwards. The guiding door of practice has three divisions, six openings, four explanations, and three certain arisings. Thus, the commentary. The six doors of the tantra are condensed into two, and the key to establishing them also has two aspects: general and specific. The first is general: the general also has three aspects: branches, sutras, and roots, which explain it. As it says, the six branches of opening, the four sutras of explanation, and the three roots of arising are extensively explained from the forty-sixth chapter onwards. The specific key is: the specific differentiation of the secret door is also, through branches, sutras, and roots, opening, explaining, and certainly arising. As it says, the six branches of opening, the four sutras of liberation, and the three roots of arising. Among these, the six branches are explained from the forty-seventh chapter: opening is the cause and the root, the related words guide certainty, and the joining branch is complete. As it is said, among these, the branch of the cause, the beginning, is shown by the forty-seventh chapter. The cause is the six beginnings: what thing, when, with what, where, to whom, what is said. Thus. The branch of the root, the arising of the beginning, is shown by the forty-eighth chapter. The root, the arising of the beginning, is the condition, how it arises and the manner of asking. Thus. The branch of related purpose is shown by the forty-ninth. Relation: what is said, by what is it said, why, by what power is it explained. Thus. The branch of guiding words is shown by the fiftieth. View
Chinese
以及同样地开启之，总的来说引导聚集和财富，自因灵活深意重要之语，未作如是象征之例，仪轨嬉戏连结四种十个形态，与十面镜子相配合，如灯寻找黑暗的踪迹般结合。如是说。以确定之支分五十一显示，以结合之支分五十二显示，四种分别和四种体性，四种需要关联和四种支分，彼入之四例象征之四例，亲近修持四支等，体性方式和结合四种，三十又二种形态等，如是为自利结合三十二。利他结合二十八，四种神变和五种神通，五种方便和瑜伽，五种自性和四种事业，乃利他行之支分。如是说。解脱之四经是，四经听闻、见、现量，从何处到何处无有生起。如是说。五十三显示。施予之三根本上，象征之例根本五十四显示。不相符之过失根本五十五显示。如是真如确定之根本五十六显示。六续门摄为二门之第二预言传承之教法是，预言传承之教法亦，如是如理阐释之。如是说。预言传承之教法生起方式所示之续部此有四种形态，较他殊胜之伟大，为何器之境，如何预言并传承之历史，和决定之讲述方法。其中第一是，第六品中，非彼意之所有，非何者之行境且无有处一切生起，何者之智慧完全安置和如是何者确定为瑜伽中预言，于此处一切通达，圣者们之现观，于何者不杂乱安置，十二种状态中确定生起且生起之故。如是说故，宣说了七种伟大。何器之境是，远离四器之过失之士夫，深奥和极深奥，细微和极细微之行境，于六十六品和六十七品中清楚。如何预言并传承之历