English
Here, the main thing is called the path. It is said that conditions are what assist it. Regarding conditions, the Compendium of Meanings says: "Its conditions have two branches, the accomplishing condition and the knowing condition." The Jewel Garland says: "Its conditions have three branches: the means to realize and to become familiar, and to protect the obstacles to its nature." Therefore, the path has a branch of knowing, a branch of accomplishing, and protecting its obstacles. First, in general, one should know the three pitakas of sutra, vinaya, and abhidharma in detail, as well as the reasoning that follows them. Specifically, it will be explained in its own section below. Second, the Star Calculation says: "View, conduct, mandala, empowerment, samaya substance, and the order of accomplishing activities distinguish the tantric continuum." Also, one should do the seven things that are completely known. The Compendium of Meanings says: "The branches of the path are thirty-two, the base of the sutra section and the base of the training." The Garland says: "Empowerment and samaya, mandala and activity, realization, familiarity, conduct, ground and path are placed here." The Nine Spaces also says this. Those are also gathered together as in the Compendium of Meanings, namely the twelve applications of mantra, the forty accomplishments, and the ten limits of training. First, the Compendium of Meanings says: "The twelve of the sutra section are the entrance, samaya, view, meditation, object, recitation, activity, conduct, attainment, empowerment, vidyadhara and buddha, the definitive branches are said to be such." Second, the "base" is the ten accomplishments, mantra person and conduct, the place of accomplishment and the recited words, mudra, meditation, view, and miracles are the same meaning, the place of wisdom is symbolized by ten examples. It is said. Third, the limits of training are ten, the four samayas and the liberation of the continuum, guarding the door and expulsion, decision and practice, abandoning conduct and the order of empowerment, the meaning of the instructions and the summary, yogis consider the limits of training to be ten. It is said. No matter how it is explained, all paths are gathered into the ten limits of training, the first of which is the base of samaya, like fertile ground.
Chinese
《总集经》中说：“从共同和特殊、超胜的誓言中。”共同的誓言是：如理守护天人十善业，声闻的律仪，菩萨的戒律等，守护一切不转为无义，受持一切转为有义，这是所开示的。《誓言藏》中说：“一切誓言的开端是，舍弃一切不转为有义，受持一切转为有义。”这样说了。特殊的是：将在根本和支分等各自的场合中开示。超胜的是：《誓言藏》中说：“恒常安住于超胜的意义中。”又《义聚》中说：“执持根本的誓言是，安住于守护身语意三门的意义。根本和支分等的，守护和成办就是那个。”等等这样说了。第二，以听闻和思惟来解脱相续，如解开木楔的束缚一般：如上所说的具相上师，以三门来令其欢喜，如理地进行听闻和思惟，断除怀疑和犹豫，从一切无知的束缚中解脱出来，对一切所知无碍地生起。如《狮子崖经》中说：“譬如解开木楔的束缚一般，以解脱的听闻和思惟，一切智慧相续解脱，无碍地行进。获得或解开相续极为重要。”这样说了。第三，从一切门径来比较，如蜜蜂采集花蜜一般：要知道外道和顺世外道，以及一切宗派的错误见解和行为，最终要证悟自己宗派的无谬误性。如经中所说：“譬如蜜蜂采集花蜜一般，比较见解和行为的门径之后，为了证悟无谬误的意义，比较一切门径极为重要。”这样说了。第四，以极度的精通而生起，如登上高山之巅一般：对于任何智慧的法都不愚昧地了知，特别是要精通心的真如性，并且要成为极其杰出的人。如经中所说：“譬如登上高山之巅一般，智慧登上高山之巅，对一切都精通并且极其杰出，精通意义极为重要。”这样说了。第五，次第权能的行进，如王子流落民间被引到王位一般：道路和证悟从高到高地增上
English
In the Kun Dus it says, "From the common, special, and superior samayas." The common samaya is: to properly protect the ten virtues of gods and humans, the Vinaya of the Shravakas, the vows of Bodhisattvas, etc., to protect all that does not turn into meaninglessness, and to take up all that turns into meaningfulness, this is what is taught. In the Damtsik Long it says, "The beginning of all samayas is, abandoning all that does not turn into meaning, taking up all that turns into meaning." This is what is said. The special is: it will be taught in its own context, such as the root and branches. The superior is: In the Damtsik Long it says, "Always abide in the superior meaning." Also, in the Don Dü it says, "The samaya that holds the base is, the meaning of abiding in the discipline of the three doors. The protection and accomplishment of the root and branches, etc., is just that." And so on. Second, liberating the continuum through hearing and thinking, like freeing a wedge: The qualified lama mentioned above, should be pleased by the three doors. Having done hearing and thinking according to the scriptures, doubts and hesitations are cut off. From all the bonds of ignorance, one is liberated, and unobstructed arising occurs for all that is to be known. As it says in the Gechen Trang, "Like freeing a wedge, through liberating hearing and thinking, all wisdom continuums are liberated, and one goes unobstructed. Obtaining or liberating the continuum is extremely important." This is what it says. Third, comparing from all doors, like a bee collecting nectar: Having known all the wrong views and behaviors of the Tirthikas and the occasional Tirthikas, and of all vehicles, in the end, one realizes the non-erroneousness of one's own doctrine. As it says in that very text, "Like a bee collecting nectar, after comparing the doors of views and behaviors, in order to realize the non-erroneous meaning itself, comparing all the doors is extremely important." This is what it says. Fourth, arising from supreme expertise, like reaching the peak of a high mountain: Knowing without being deluded about any Dharma of wisdom, and especially being expert in the suchness of the mind, and being extremely outstanding. As it says in that very text, "Like reaching the peak of a high mountain, wisdom reaches the peak of a high mountain, being expert in everything and extremely outstanding, being expert in meaning is extremely important." This is what it says. Fifth, the progression of sequential empowerment, like a prince wandering among the common people being shown to the throne: The path and realization increase from higher to higher
Chinese
乙。由于已经历灌顶，通过授予外、内、密三种灌顶等，使未成熟者成熟，使未解脱者解脱，从而使相续越来越提升，获得佛法的王位。如彼经云：犹如王子被立于王位，次第是灌顶的差别，珍爱以能力行于地道，获得所有灌顶。如是说。第六，以决断见来斩断，如鹏鸟翱翔于天空。由于证悟一切法皆为平等自显现，毫无偏颇疑虑地决断，从而对任何事物都毫无畏惧。如彼经云：犹如大鹏翱翔于天空，即使有无数的乘门，平等性中无有疑虑取舍，毫无犹豫极其珍爱。如是说。第七，以窍诀来归摄意义，如点石成金的药。通过口耳相传的窍诀来直接指示，从而变得毫不费力且轻松容易。如彼经云：如转化药显现点石成金，谁见此心之秘密？因具窍诀者能成就，具窍诀者极其珍爱。如是说。第八，以禅定来修持，如海中寻宝之人。即使知道，若不修持则意义无法成就，由于证悟的意义艰难，通过修持而使证悟达到究竟，从而成就自他之利益。如彼经云：譬如海中寻宝之人，若不修持则无宝，由于艰难，通过修持而成就诸意义，珍爱修禅定。如是说。第九，以行持来舍弃，如大象入水。应当如各自的场合中所说的那样去理解，想要获得果位解脱和一切智智的行者，对于与时机相关的艰难之处，毫无畏惧地进入。如彼经云：譬如大象入水，以勤修的能力行进的方式，毫无畏惧和顾虑，珍爱行持与时机相关。第十，汇集于一处，如客人从异地返回自己的家。无论宣说了多少种乘，无论如何行道，都是为了证悟自心，意义在于证悟自心，一切都汇集和圆满
English
B. Because empowerment has occurred, by bestowing the outer, inner, and secret three empowerments, etc., the immature are matured, and the unliberated are liberated, thereby causing the continuum to rise higher and higher, and obtaining the kingship of the Dharma. As it says in that very text: Just as a prince is installed on the throne, the stages are the distinctions of empowerment, greatly cherish obtaining all the empowerments by traversing the grounds and paths with skill. So it is said. Sixth, cutting through with the view of decisiveness is like a garuda soaring in the sky. Because all phenomena are realized as the self-display of equality, decisively without partiality or doubt, thereby becoming fearless in anything. As it says in that very text: Like a great garuda soaring in the sky, even though there are countless entrances to the vehicle, in equality there is no doubt, acceptance, or rejection, greatly cherish being without hesitation. So it is said. Seventh, gathering the meaning with pith instructions is like the elixir that turns things into gold. By directly pointing out with the pith instructions of the whispered lineage, it becomes effortless and easy. As it says in that very text: Like the transmuting medicine appearing to turn things into gold, who sees this secret of the mind? Because it is accomplished by those with pith instructions, greatly cherish having pith instructions. So it is said. Eighth, taking it into experience with samadhi is like a person with wealth in the ocean. Even if one knows, if one does not take it into experience, the meaning will not be accomplished, and because the meaning of realization is difficult, by taking it into experience, realization is brought to completion, thereby accomplishing the benefit of oneself and others. As it says in that very text: For example, a person with wealth in the ocean, if one does not take it into experience, there is no wealth, and because it is difficult, the meanings are accomplished through experience, greatly cherish meditating on samadhi. So it is said. Ninth, abandoning with conduct is like an elephant entering the water. It should be understood as explained from each of their respective contexts. The conduct of those who wish to obtain the result of liberation and omniscience is to enter without fear into whatever difficulties are related to the time. As it says in that very text: Just as an elephant enters the water, with the way of proceeding through the skill of diligent practice, without fear or hesitation, cherish conduct that is related to the time. Tenth, gathering into one is like a guest returning from a foreign land to their own home. No matter how many kinds of vehicles are taught, and no matter how one travels the path, it is taught as a means to realize the mind itself, and the meaning is that everything gathers and is complete in the realization of the mind itself.
Chinese
是故。彼经中云：譬如周游之人，凡所往诣欲境，境之相状虽无边，然所行之路非唯一。如是不可思议之，名目法门虽无量，然乃赞叹寂静之语，此所思之境实唯一。诸义摄为一之后，所应宣说即是胜义谛，以必不离一故，总摄胜义谛之修持为要。如是说。三者，于彼性中安住之道的障碍守护者，谓于上师三宝处托付信心而祈请，以慈悲心施予魔类食子，而宣说谛实语，施予空行护法食子供养而委以事业，作守护轮，念诵本尊咒语，及依止具证悟把握者为友，于任何事皆无所畏惧。所有这些，应从各自的论典及上师口中了知。二者，道的体性，于《三次第》中云：体性即是诸般智慧。又《义总集》中云：体性是方便与智慧。故说体性是方便与智慧。《譬小处》中云：坏灭等五菩提心，决定生起是体性。故说体性是五心。《大圆满》中云：于证悟后所串习者，道之体性即菩提心。如是说。道之体性说是菩提心。所有这些，皆不相违，融入于心的发展次第中，故体性是五心，或是心的发展次第。于《经部》中云：于彼最初所开示，或生起由缘生起之方式，及生起之体性菩萨，及最后自生即圆满。如是说。于彼有三，谓开示四生之生起，及因缘，及生起之方式或次第。初者，谓从地而生心，从道而生，从果而生，及于生起而决定生。于《经部》中云：为最胜乘故生起，黑暗盲昧孩童之境，于偏颇边际而分判胜义谛，第六由因缘力所动摇，从彼生起之方式有三种，从最初即相续，及地处不定随何而生行。