English
Therefore, it is said in that very scripture: 'For example, a person who travels around, wherever they go to the desired place, although the aspects of the place are limitless, there is not just one path or place to travel. Likewise, although there are countless categories of Dharma doors that are inconceivable, they are words that praise tranquility; this object of thought is truly one. After gathering all the meanings into one, what should be proclaimed is the supreme truth, because it necessarily does not deviate from one; it is essential to cherish the practice of the supreme truth that encompasses all.' Thus it is said. Third, guarding against obstacles on the path of abiding in that state: entrusting faith to the Guru and the Three Jewels and praying, giving torma offerings to the classes of obstructing forces with compassion and love, and proclaiming the power of truth, sending torma offerings to the Dakinis and Dharma Protectors and entrusting them with activities, creating a protective wheel, reciting the mantras of the Yidam deities, and taking as companions those who possess the confidence of realization, without any fear. All of these should be known in detail from their respective texts and from the Guru's instructions. Second, the nature of the path: In the 'Three Stages,' it says: 'The nature is indeed all wisdom.' And in the 'Collected Meanings,' it says: 'The nature is skillful means and wisdom.' Therefore, the nature is said to be skillful means and wisdom. In the 'Small Example Place,' it says: 'The five Bodhicittas, such as destruction and rising, are definitely the nature of arising.' Therefore, the nature is explained as the five minds. In the 'Great Perfection,' it says: 'Whatever is practiced after realization, the nature of the path is Bodhicitta.' Thus it is said. The nature of the path is explained as Bodhicitta. All of these are not contradictory, but are integrated into the stages of the mind's development, so the nature is the five minds, or the stages of the mind's development. In the 'Sutra Section,' it says: 'In that, what is initially shown, or the way of arising through causes and conditions, and the nature of arising, the Bodhisattva, and finally, it is perfected by self-origination.' Thus it is said. In that, there are three: showing the arising of the four births, and the causes and conditions, and the way of arising or the stages. The first is: arising of mind from the ground, arising from the path, arising from the fruit, and arising with certainty in arising. In the 'Sutra Section,' it says: 'Arising for the sake of the supreme vehicle, the state of darkness, blindness, and mixture of children, distinguishing the supreme truth from biased extremes, the sixth is moved by the power of causes and conditions, from that, there are three ways of arising, continuous from the beginning, and wherever it arises without a fixed ground, it goes.'
Chinese
如是说。二是二种因和四种缘。宣说。其中，俱生之因是，如来藏自性本具，以及俱生之因获得上者的功德，对下者感到厌恶，对上者生起欢喜和信心。四种缘是：因之缘由藏性之义存在，各自于自地生起，生起；主之缘上师；所缘之缘密咒之功德等；等同无间缘是，前者前者开辟，后者后者相连。《道次第》中说：藏性自性相同，依止善知识，即使是孩童也能听闻。见功德和见缺点，因此感到厌恶、愚昧、欢喜、清净。二是因，宣说了因。因此缘于密处，刹那增长，不会退转。如是说。其中关系是：师徒二者有业和悲心的关系。弟子和教法二者有情器或所知能知的关系。基道果三者是自性一体，或本体的关系。三是生起之理：如是因缘聚合，如前以五种心的方式生起。宣说。其中，动摇菩提心是：对密咒之义进行阐述并生起喜爱，是动摇。是希愿。如果证悟并通达，就会生起无论如何也要实现的意愿和希愿。进入菩提心是：实际进入密咒之义的门，从灌顶开始，进行听闻、思维等。安住菩提心是：证悟并需要去做，是修持道。究竟菩提心是：成为力量，道究竟而无须再修。而且是前者前者开辟，使后者后者的意义更加明晰。《道次第》中说：前者前者任何和任何，后者后者方便和因。同样，后者后者任何，前者前者未生果。如是说。那么，如果五心是道的体性，五心究竟是否意味着五道究竟？如果未究竟，那么心是道的体性就相违。如果究竟，那么如资粮道般的五心究竟
English
Thus it is said. Secondly, there are two causes and four conditions. Enumerated. Among them, the co-emergent cause is that the essence of the Sugata is inherently present, and the co-emergent cause obtains the qualities of the higher, so that one feels aversion to the lower and joy and faith arise in the higher. The four conditions are: the causal condition is that the meaning of the essence abides, and each arises in its own place; the lord condition is the holy guru; the objective condition is the qualities of the secret mantra, etc.; the equal and immediate condition is that the former opens the way for the former, and the latter is connected to the latter. In the Lamrim it is said: The essence and nature are the same, and one can hear from a spiritual friend, even if he is a child. Seeing the qualities and seeing the faults, therefore, one feels aversion, ignorance, joy, and purity. The two are the cause, and the cause is spoken of. Therefore, focus on the secret place, and the moment increases without turning back. Thus it is said. The relationship between them is that the teacher and the student have a relationship of karma and compassion. The disciple and the doctrine have a relationship of vessel and essence, or knowable and knower. The three, ground, path, and fruit, are of one nature, or of the nature of reality. Thirdly, the manner of arising is that when the causes and conditions are assembled, they arise in the manner of the five minds as before. Enumerated. Among them, the moving Bodhicitta is: elaborating the meaning of the secret mantra and generating love, is moving. It is aspiration. If one realizes and understands, one will have the desire and aspiration to achieve it no matter what. Entering Bodhicitta is: actually entering the door of the meaning of the secret mantra, starting from empowerment, and doing listening, thinking, and so on. Abiding Bodhicitta is: realizing and needing to do it, it is practicing the path. Ultimate Bodhicitta is: becoming power, the path is complete and there is no need to cultivate it further. Moreover, the former opens the way for the former, making the meaning of the latter clearer. In the Lamrim it is said: Whatever and whatever is the former, the latter is the means and the cause. Similarly, whatever is the latter, the former is the unproduced result. Thus it is said. So, if the five minds are the nature of the path, does the completion of the five minds mean the completion of the five paths? If it is not complete, then the mind is the nature of the path, which is contradictory. If it is complete, then the five minds are complete like the accumulation path
Chinese
而且，五道已经达到究竟。如果这样说，总的道的五种心已经达到究竟，但个别的五道没有达到究竟。又，如果五种心是道的体性，那么顿悟是五种心所生还是不生？如果不生，那么作为道的体性就丧失了；如果生，那么就变成不是顿悟了。如果这样说，顿悟时心虽然生起，但在无有轮涅分别的意义上，生起迅速，就像一个钹也能生起五种心一样，所以两种过失都不会有。第三，道的行进方式是：根器锐利和迟钝的人次第生起，以及顿悟的种类，在各自的乘的场合中，将在下面阐述。第四，从各个差别处详细阐述分为两种：方便道和解脱道。其中，方便道是指：虽然有智慧，但主要在于方便和诀窍。解脱道是指：虽然有方便和诀窍，但主要在于三种智慧。这二者开头是智慧，用下巴磕碰（khams ltag shal gyis gtag pa）是指：这也是观点不相符，一般来说，方便和智慧需要双运，特别来说，仅仅依靠方便不能解脱，需要用智慧来解脱。又，特别来说，依靠观点等一种智慧就能解脱，不需要特别的方便，这样说，在《 निश्चितार्थसंग्रह》中说：八乘道所迷之处是，你们这些智慧低下的人因为无明，说方便和智慧需要关联，这是编织错误的证悟。等等这样说了。方便道是：依靠上门风轮的乐而生起智慧的奉献是次第生起者。依靠下门手印的乐而生起智慧迅速，所以是顿悟者。这样依靠方便道而使明觉成熟，并且以智慧的智慧认识自显，方便和智慧双运，有漏的乐变成无漏，智慧自性现量证悟而解脱，如《次第三》中说：上师的意趣以风调伏，从结合的方便和福德中，手印具功德，体验俱生之事物，因此说是方便。以及《意义总集》中说：嬉戏的糖等，以诀窍方便而入于彼。这样说了。详细的在经文中
English
Moreover, the five paths have reached the ultimate. If it is said like that, the five minds of the general path have reached the ultimate, but the individual five paths have not reached the ultimate. Also, if the five minds are the nature of the path, then does sudden enlightenment arise from the five minds or not? If it does not arise, then the nature of being the path is lost; if it arises, then it becomes not sudden enlightenment. If it is said like that, although the mind arises in sudden enlightenment, in the sense of being without the distinction of samsara and nirvana, it arises quickly, just as five minds can arise from one cymbal, so neither of the two faults will occur. Third, the way of traversing the path is: those with sharp and dull faculties arise gradually, and the types of sudden enlightenment, in the context of their respective vehicles, will be explained below. Fourth, the detailed explanation from each distinction is divided into two: the path of means and the path of liberation. Among these, the path of means refers to: although there is wisdom, the main thing is means and instructions. The path of liberation refers to: although there are means and instructions, the main thing is the three wisdoms. The beginning of these two is wisdom, tapping with the chin (khams ltag shal gyis gtag pa) refers to: this is also a disagreement in view, generally speaking, means and wisdom need to be united, especially, one cannot be liberated by means alone, one needs to be liberated by wisdom. Also, especially, one can be liberated by one wisdom such as view, and special means are not needed, it is said like that, in the 《Nirdhārthasaṃgraha》 it says: The place where the eight vehicle paths are confused is, you inferior-minded people, because of ignorance, say that means and wisdom need to be related, this is an understanding of weaving errors. And so on, it is said like that. The path of means is: the offering of generating wisdom based on the bliss of the upper gate wind-wheel is the gradual arising. Generating wisdom quickly based on the bliss of the lower gate mudra, so it is the sudden enlightenment. In this way, by relying on the path of means, awareness matures, and by recognizing the self-appearance of the wisdom of wisdom, means and wisdom are united, the defiled bliss becomes undefiled, and liberation is realized through the direct realization of the wisdom's own nature, as it says in 《Rim gsum》: The guru's intention is subdued by the wind, from the means of union and merit, the mudra possesses qualities, experiencing the co-emergent thing, therefore it is said to be means. And in 《Don bsdu》 it says: Sugar of play and so on, enter into that with the means of instructions. It is said like that. In detail in the scriptures.
Chinese
应当根据各自的情况了解口诀等。第二，解脱道有三种：摩诃瑜伽，阿努瑜伽和阿底瑜伽。第一种有三个方面：基础，道路和结果。关于基础状态的详细解释如前所述。这里简要地说明，它被描述为三个真理：即，胜义谛，世俗谛和无别谛。第一种是：一切法都是觉性的离戏菩提，无生，并且显现为自性的因。从因果的扩展中：十方无余的一切处，自生大者普遍存在。自生者本身无有实体，一切的印契都是因。正如《斯帕卡布》中所说：如基础转变于不动的基础之上，显现是自性的因。正如《道次第》中所说：五种殊胜意义，果界智慧，七即三，因此从胜义谛中，如意树和珍宝一样，一切都存在于自性的因中。如是说。即使它显现为一切法，它也不会超越自知的奇迹，并且从一开始就存在于伟大的法身中。正如《拉香》中所说：自知太阳的智慧本身，是做二取等的原因。因为不执着于奇迹本身，所以被认为是控制之法的海洋。正如《道次第》中所说：世界，所依等，从显现本身就没有自性。那本身就是伟大的法身，自性自然地存在。如是说。世俗谛是：世俗谛是自知的奇迹本身。觉性如幻般地显现，并且它存在于蕴，界和处，胜者的坛城中。从扩展中：内外一切器情中，自性坛城从一开始就存在。正如《幻化支分》中所说：金刚蕴的支分，被称为五圆满佛。正如《道次第》中所说：蕴，界和处等，基础圆满，印契不混杂消除。正如《拉香》中所说：奇迹，境，心之状态本身，也是方便和智慧的特征。蕴等父母坛城中，非异体，自性显现本身。如是说。无别谛是：心的离戏生起本身，在世俗觉性如幻的自性中显现。