English
Therefore, it wavers due to the power of causes and conditions. Regarding this, there are three ways of arising: from the very beginning, it is transmitted; or from the root, it is uncertain, proceeding randomly; and finally, it enters the supreme vehicle all at once. Thus it is said. Second, count the two causes and four conditions. Among these, the coemergent cause is the essence of the Sugata, naturally abiding within itself; and the simultaneous cause is the attainment of the qualities of the higher, so that one becomes weary of the lower and rejoices in the higher, thus generating purity. The conditions of the cause are: the meaning of the essence naturally abides, and weariness arises in one's own place. The lordly condition is the holy guru. The object condition is the qualities of secret mantra, and so on. The immediately preceding condition is: the former former opens the way, and the latter latter are interconnected. In the Lamrim it says: The essence is the same in nature, relying on the virtuous friend and protector, obtaining two transmissions, seeing qualities and seeing faults, and weariness, ignorance, joy, and attachment to it, are said to be the second cause. That is the lord, secret, and so on, the object, increasing in an instant, is the immediately preceding. Thus it is said. Regarding the connection between them: the teacher and student have a connection of karma and compassion. The disciple and the teachings have a connection of vessel and content, or knowable and knowing. The ground, path, and fruit are of the same essence, having a connection of self-nature. Third: Thus, when causes and conditions gather, as before, they arise in the manner of the five minds, which are counted. Among these, the wavering bodhicitta is: wavering due to delighting in and having faith in the meaning of secret mantra. Aspiration is: if I could realize and understand, how wonderful it would be! Generating such a wish and aspiration. Entering bodhi is: actually entering the door of secret mantra, receiving empowerment, and engaging in listening and contemplation, and so on. Abiding in bodhi is: realizing and practicing, that is, practicing the path. The ultimate bodhi is: becoming powerful, the path reaching its culmination, unable to increase further. Moreover, the former former opens the way, making the meaning of the latter latter clearer. In the Lamrim it says: What is the former former? It is the method and cause of the latter latter. Likewise, what is the latter latter? It is the result arising from the former former. Thus it is said. So, if the five minds are the nature of the path, when the five minds reach their culmination, do the five paths also reach their culmination? If they do not reach their culmination, then the mind is the
Chinese
如果是这样，那么五种心如果是道的本体，如果已经达到圆满，那么是否意味着五道也已经达到圆满？答：总体的五种心达到圆满，五道也就达到圆满；但各个别体的五种心，并不能使五道达到圆满。又问：如果五种心是道的本体，那么在刹那间五种心会生起吗？如果不生起，就失去了作为道本体的意义；如果生起，那就不是刹那了。答：即使在刹那间五种心也会生起，因为在轮回与涅槃无分别的境界中，时间过得很快，就像敲一下钹也会生起五种心一样，所以两种过失都不会有。象征基、道、果的意义。《昆都桑布智慧灯》中，道的本体开示之章节，第十七品。 接下来是修道的方式。道次第中说：“因为根器有自然习性，有远近之分，所以通过次第和顿悟四种方式来区分，从而进入大瑜伽。”《义集》中说：“然后是进入的方式，即次第和顿悟。”《险道》中说：“通过次第和顿悟的因缘，自性智慧得以显现。”《觉受灯》中说：“这也通过顿悟、妥噶和次第三种方式来阐述。”所以有顿悟、妥噶和次第。其中，有乘的次第、妥噶顿悟，以及阶段或智慧次第的妥噶顿悟。第一种有三种：通过次第进入和修持各乘，即为次第。道次第中说：“经历了如尘劫般漫长的过去，共同的修习已经达到顶峰。过去所修习的，今生必定会生起出离心，通过次第修习，最终顿悟。”通过随意修持各乘，即为妥噶。这是指从声闻到外密，不分先后，可以从任何一乘进入内密。如《经集》中所说：“在此殊胜乘中。”从一开始，没有修习任何乘，直接进入玛哈、阿努顿悟或大圆满，并且能够理解和证悟，即为顿悟。《圆满智慧》中说：“无论是有六道业力的一决，还是有修习余习者。”第二种也有三种：按照次第修持五道等，即为次第。
English
If that's the case, if the five minds are the essence of the path, and if they have reached perfection, does that mean the five paths have also reached perfection? Answer: The overall five minds reach perfection, and the five paths also reach perfection; but the individual five minds do not make the five paths reach perfection. Question: If the five minds are the essence of the path, will the five minds arise in an instant? If they don't arise, they lose the meaning of being the essence of the path; if they do arise, then it's not an instant. Answer: Even in an instant, the five minds will arise, because in the realm where samsara and nirvana are indistinguishable, time passes quickly, just like striking a cymbal will also give rise to five minds, so neither fault will occur. Symbolizing the meaning of base, path, and fruit. From the 'Lamp of All-Encompassing Wisdom,' the chapter on revealing the essence of the path, the seventeenth section. Next is the way to practice the path. The Stages of the Path says: "Because the capacity has natural habits, and there are near and far differences, it is divided by four methods of gradual and sudden, thus entering the great yoga." The 'Collected Meanings' says: "Then the way to enter is the door, which is gradual and sudden in meaning." The 'Dangerous Path' says: "Through the causes of gradual and sudden, the self-existing wisdom is realized." The 'Lamp of Experience' says: "This is also explained by three methods of sudden breakthrough, Thögal, and gradual." So there are sudden, Thögal, and gradual. Among them, there are the gradual, Thögal sudden of the vehicle, and the Thögal sudden of the stage or wisdom stage. The first has three: entering and practicing each vehicle gradually is gradual. The Stages of the Path says: "Having gone through countless eons in the past, the common practice has reached its peak. What was practiced in the past, in this life will surely give rise to renunciation, through gradual practice, finally sudden enlightenment." Practicing each vehicle at will is Thögal. This refers to entering the inner tantra from any vehicle without distinction, from the Shravaka to the outer tantra. As the 'Sutra Collection' says: "In this supreme vehicle." From the beginning, without practicing any vehicle, directly entering Maha, Anu sudden, or Dzogchen, and being able to understand and realize, is sudden. 'Perfect Wisdom' says: "Whether it is a decisive act of the six realms of beings, or those who have remnants of practice." The second also has three: practicing the five paths and so on in order is gradual.
Chinese
迷失道路而盲目前进是顿超，一次性前进就是一次性。这些都将在下面根据各自的情况进行说明。第三种情况是，在乘法的道路的每一个阶段，智慧的层次都会顿超一次性地产生。此外，乘法或知识也是一次性的。从一开始就进入大圆满的见地，即轮回与涅槃无别的意义。由于认识到一切法皆为自生智慧，因此证悟与解脱同时发生，这就是一次性智慧。在《名号赞》中说：以大智慧于一刹那，将一切法容纳于心中。以一刹那成就圆满正觉，以一刹那区分差别。这些都是在大圆满的语境中对一次性智慧的阐述。对于证悟的意义，必须加以实践。在实践中，没有固定的顺序，顿超地产生，这就是一次性智慧的顿超。对于知识的一次性决断，以及经验的逐渐显现，这就是一次性智慧的次第。详细内容应根据各自的情况来了解。那么，一次性是否在道路上前进？如果不前进，就会变成非道路；如果前进，一次性就会退步。如果一次性在道路上前进，但由于对知识的一次性决断，而迅速前进，因此可以从两方面的过失中解脱。分别详细阐述分为两种：方便道和解脱道。其中，方便道是：即使存在三种智慧，也应以方便和口诀为主要。解脱道是：即使存在方便和口诀，也应以三种智慧为主要。这二者是头尾相连还是上下颠倒的考察是：上下颠倒是不合理的，因为一般来说，方便与智慧必须双运，并且特别指出，仅仅依靠方便无法解脱，必须依靠智慧才能解脱。此外，特别指出，一次性等依靠单一智慧即可解脱，不需要特别的方便。在《真实义总集经》中说：八乘道路的歧途是，你们这些智慧低下、无明的人说，方便与智慧必须结合，这是增长错误的分别念。等等。方便道是：依靠上门风和脉轮的喜乐，智慧产生缓慢，因此是次第的。依靠下门手印的喜乐，智慧产生迅速，因此是一次性的。
English
Wandering blindly on a lost path is Tögal (breakthrough), proceeding all at once is "one-at-once." These will be explained below according to their respective contexts. The third case is that at each stage of the path of the Yana, wisdom arises in a Tögal, one-at-once manner. Furthermore, the Yana or knowledge is one-at-once. From the very beginning, one engages in the view of Dzogchen, the meaning of the inseparability of samsara and nirvana. Because all dharmas are realized as self-arisen wisdom, realization and liberation occur simultaneously, which is the one-at-once wisdom. In the "Praise of Names," it says: "With great wisdom, in a single instant, he holds all dharmas in his mind. In a single instant, he becomes perfectly enlightened. In a single instant, he distinguishes differences." These are all explanations of one-at-once wisdom in the context of Dzogchen. For the meaning of realization, one must practice. In practice, there is no fixed order, and it arises in a Tögal manner, which is the Tögal of one-at-once wisdom. For the one-at-once determination of knowledge, and the gradual arising of experience, this is the gradualness of one-at-once. The details should be understood according to their respective contexts. So, does the one-at-once proceed on the path or not? If it does not proceed, it becomes a non-path; if it proceeds, the one-at-once deteriorates. If the one-at-once proceeds on the path, but because of the one-at-once determination of knowledge, it proceeds quickly, thus it is liberated from the faults of both. The detailed explanation of the distinctions is divided into two: the path of means and the path of liberation. Among these, the path of means is: even if there are three wisdoms, one should prioritize means and instructions. The path of liberation is: even if there are means and instructions, one should prioritize the three wisdoms. The examination of whether these two are head-to-tail or upside-down is: upside-down is not reasonable, because in general, means and wisdom must be united, and it is specifically pointed out that one cannot be liberated by means alone, and one must be liberated by wisdom. Furthermore, it is specifically pointed out that the one-at-once and so on can be liberated by a single wisdom, and special means are not needed. In the "Definitive Meaning Collection Sutra," it says: "The wrong path of the eight vehicles is that you, with your inferior intelligence and ignorance, say that means and wisdom must be combined. This is a proliferation of mistaken thoughts." And so on. The path of means is: relying on the bliss of the upper gate wind and chakras, the arising of wisdom is slow, thus it is gradual. Relying on the bliss of the lower gate mudra, the arising of wisdom is fast, thus it is one-at-once.
Chinese
结尾。 如此这般，依靠方便道而使觉性成熟，并且智慧的本有自性得到认识，方便与智慧相结合，使有漏的安乐转变为无漏，证悟本有自性的智慧而获得解脱。如《次第三》所说：上师的意旨和风的时节，结合方便和福德，手印具足功德，体验俱生之事物。因此说是方便。又如《义集》所说：如嬉戏的石蜂等，以口诀方便而入于其中。如是说。详细的经文和口诀，应各自按照情况了解。 为了表示基、道、果的意义，在《普集觉性灯》中，讲述行道之理和方便道的章节，是第十八。 于是，解脱道有三种：摩诃瑜伽，阿努瑜伽，以及大圆满的解脱道。第一种，如《道次第》所说：自性智慧安住自性，于彼见、于彼入为四瑜伽，无间断修持令成熟，自在手印任运成，显现次第当宣说。如是，显示了基位智慧安住于自性，以及证悟自性并使之习惯的道，和显现的果位安住于自性。第一种，如基位时详细显示的那样，特别是将所知显示为三种真谛，也就是胜义谛、世俗谛和无别谛。前者，一切法皆为自明觉性，远离菩提的戏论，无生且显现安住于自性的因中。如《广大》所说：十方无余一切处，自生大者皆遍布，自生彼者无有实，一切之手印即彼因。又如《占卜》所说：如面容改变不离面，显现安住自性之因。又如《道次第》所说：五种殊胜义，果位智慧界，七或三，因此胜义中，如如意树和珍宝，彼等皆安住自性之因。如是说。彼者，无论诸法如何显现，皆不超出自明觉性的神变，并且本来就安住于大法的法身中。如《拉善》所说：自明觉性如日之智慧，二取等