English
And when the grosser also ceases, that is the great summit. Then, while learning the stages of clear light, the three stages in which the subtle cognitions of the same kind as those three cognitions cease in sequence are the three great, middling, and small kshantis. Here, the cessation of gross and subtle cognitions does not mean that they cease in a single session, but rather that the individual attains a state in which they never arise again in their continuum. The three appearances at the time of manifest enlightenment are the three supreme dharmas, great, middling, and small. The time when the actual clear light is first attained is the path of seeing. From the time that the stages of union arise in the continuum onwards, it is the path of meditation, which is to be divided into the ten bhumis of the noble ones. Second, bringing forth: The manifested enlightenment of the manifested body, The great play of attachment and so forth, The manifested enlightenment of the dharmadhatu, By the conduct of how it is attained. Whatever is accomplished by manifestation, The supreme manifested enlightenment, By conduct with elaboration and so forth, The yogi trains here. With a nature that is primordially pure, If it is established by its very nature, What is the use of the effort of training? Suchness does not arise from thought. Whoever thinks like that here, Is abandoning the stages of wisdom itself. Because he does not know its distinctions, He will again have to train. Knowing the distinctions of the appearance of nature, Even though relying on the fourth, If one does not train in the three, Then he will not attain the result. Just as fire dwells in wood, It will not arise without friction. Likewise, enlightenment without training, Will not arise in this very life. This means that, in general, there are many kinds of bringing forth the path, but the three conducts are the root of the path and also the ultimate bringing forth. That is, this treatise shows the four stages of mind isolation, illusory body, clear light, and union, from the point of view of encompassing everything, and mainly from the point of view of what is needed in the context of mind isolation. That is, the manifest enlightenment of enjoying the karmamudra and jnanamudra, is the companion of the bliss-emptiness wisdom, that is, the play of various actions of desire and so forth is enjoyment, entering into the attire of the gods and song and
Chinese
以歌舞和手势等受用之广大事相而具有，以与法界现前菩提之大乐光明如何获得之方法相符之行持也。于此，所谓广大等以上之有事相，及其后以行持等以下所示之无事相，此乃俄式派之主张，于词义极为丰富。然虽云以现前证悟等二句词组极显无事相，然下文所说者乃显词义。因此，心远离之究竟与幻身和合，以及见道双运和合等，无论获得何种现前证悟之无上方便，乃现前菩提大乐之因。以有事相等三种行持之门，瑜伽士于此道修学。若尔，空性与本尊身及乐等，心性本初即为清净之自性，若彼等自性成立，则修学行持之加行有何用？仅安住于自性之离戏无造作即可。由与分别念之戏论和合之行持，不能生起现量证悟真如之智慧。如是，若有士夫于此如是思择，则彼分别念乃舍弃智慧之次第或因，而为诽谤也。于此甚深之处，必须现前显现乐空与坛城等差别细微之多法，且为使未知者知晓，故须再次修学天之相、空性之相及乐之相等等。如是修学，则安住于基位者得以现前。因此，无论何等瑜伽士，若知自性显现之差别，即获得心远离，且彼第四者，即获得之第四刹那，一切皆为空性，以譬喻光明而获得，且虽依于现前显现幻身之身，然若不修学三种行持，则彼于此生不能获得双运之果。譬如，木中虽有火之界性，然若不摩擦，则火不能生起。如是，本初心性即为乐空之大坛城
English
It is with the vast array of enjoyments such as songs and gestures, and with conduct that is in accordance with how to attain the great bliss luminosity of the manifest enlightenment of the Dharmadhatu. Here, the Gosh tradition asserts that the portion up to "vast" shows the presence of elaboration, and the portion from "conduct" onward shows the absence of elaboration, which is very rich in meaning. Although it is said that the two phrases "manifest realization" etc. show the extreme absence of elaboration, what is explained below seems to be the meaning of the words. Therefore, the ultimate mental isolation combined with the illusory body, and the path of seeing combined with union, etc., whatever unsurpassed means of manifest realization is attained, is the cause of the great bliss of manifest enlightenment. Yogis train on this path through the three doors of conduct, such as with elaboration. If so, if emptiness, deity form, and bliss are the nature of the mind that is pure from the beginning, and if they are established by their own nature, then what is the use of the practice of training in conduct? It is enough to simply rest in the nature that is free from elaboration and without fabrication. From conduct that is combined with the elaboration of conceptual thought, the wisdom that directly realizes suchness does not arise. If someone thinks in this way in this context, then that conceptual thought is abandoning the stages or cause of wisdom and is an accusation. In this profound place, it is necessary to manifest many subtle distinctions of qualities such as bliss-emptiness and mandala, and in order to make the unknown known, one must again train in the form of a deity, the form of emptiness, and the form of bliss, etc. By training in this way, what abides in the ground will become manifest. Therefore, whatever yogis know the distinctions of the appearance of self-nature, that is, having attained mental isolation, and that fourth one, that is, the fourth instant of attainment, everything is emptiness, attained by the light of example, and although relying on the body of the illusory body that has been manifestly manifested, if one does not train in the three types of conduct, then one will not attain the fruit of union in this life. For example, although the element of fire resides in wood, fire will not arise if it is not rubbed. Likewise, from the beginning, the nature of the mind is the great mandala of bliss-emptiness.
Chinese
即使安住于寂静处，如果远离菩提之学修三者，那么瑜伽士不可能在此生获得大手印的果位。根本三者讲述完毕后的内容是，观察法器和回向善根。第一，无论谁，具有狡诈之心，懒惰之人，见到上师的过失，却不认为是功德。诋毁上师，自以为获得灌顶而傲慢自大。智慧低下，心怀恶意，不可能真正获得遍知。不作侍奉，却想迅速获得成就。说不正之语，心怀嗔怒而狡辩。在僧众中见到上师，便背过身去。之后，当他去到僻静处时，又会行礼。如此恶劣本性，低劣的弟子，即使是自己的儿子，也要像对待他人一样完全抛弃。即使是出身于王族、贵族中的佼佼者，也要坚定地永远不要将他留在身边。具有殊胜功德，智慧精进，或者，恭敬上师如同佛陀。通达诸佛之法，坚定且极其虔诚，因此是堪能之器，故应对其施予恩惠。虽然广闻众多续部，精通经论，但因对上师的侍奉不足，而未获得传承。那人即使能说出经文，也无益于自身。他的经文只会徒增烦恼。或者，成为具缘者，并因此获得诀窍。无论谁，不愚笨且能运用其义。全心投入于利益他人的事业。如果没有言辞的功德，那也会受到轻蔑。广闻续部，具有智慧，通晓六处，具备忆念和智慧，坚定且精进圆满。恭敬侍奉上师，并因此获得传承。应当由他来阐释续部之王和诀窍。这些话语虽然容易理解，但稍微解释一下。狡诈之人是誓言不清净的根源。懒惰之人因懈怠修行，故不是诀窍的法器。只要怀有狡诈和懒惰，就更不用说心性完全寂静的体验了。甚至连密宗非共同的体验也不会产生。特别是上师
English
Even if dwelling in a solitary place, if one is separated from the three aspects of learning, practice, and conduct of Bodhi, then that yogi will not attain the fruit of Mahamudra in this very life. After explaining the three roots, the topics are examining the vessel and dedicating the merit. Firstly, whoever has a deceitful mind, is lazy, sees the faults of the guru but does not consider them virtues. They slander the guru, become arrogant thinking they have received empowerment. With inferior intelligence and malicious intent, they will not truly attain omniscience. They desire to quickly attain it without service. They become angry and deceitful, saying untrue words. When they see the guru in the assembly, they turn their backs. Then, when they go to a secluded place, they prostrate. Such a student with a bad nature and is inferior, even if they are one's own son, should be completely abandoned like others. Even if they are born from the best of royal or noble families, they should be firmly kept away and never kept close. One who possesses excellent qualities, wisdom, and diligence, or who reveres the guru as equal to the Buddha. They understand the teachings of the Buddhas, are steadfast and extremely devoted, therefore they are a suitable vessel, so bestow kindness upon them. Although they have heard many tantras and are well-versed in the scriptures, they have not received transmission because of their lack of service to the guru. That person has no power even for their own benefit and only speaks scriptures. Their scriptures are only a cause for sorrow. Or, they become fortunate and receive the essential instructions. Whoever is not foolish in intelligence and is able to apply the meaning. They fully engage in the power of the mind to benefit others. If they do not have the qualities of speech, they will also be despised. They have heard many tantras, are knowledgeable, know the six places, possess mindfulness and intelligence, are steadfast and have abundant diligence. They respectfully serve the guru and have received transmission from them. They are suitable to explain the king of tantras and essential instructions. These words are easy to understand, but to explain them briefly. A deceitful person is the cause of impure vows. A lazy person is not a vessel for essential instructions because they are distracted from meditation. As long as one holds deceit and laziness, what need is there to mention the experience of complete mental solitude? Even a single non-common experience of secret mantra will not arise. Especially the guru
Chinese
仅仅因为诽谤他人或获得灌顶就变得傲慢，那些以金刚上师自居的人，那些智慧低劣的有情众生，暂时不会获得遍知佛陀的果位。由于自身充满烦恼，他们会看到上师的行为中的过失，也不认为功德是功德。他们不以财物和行为来供养和侍奉上师，反而以抱怨的方式，迫不及待地想要立即获得诀窍。他们会愤怒地摇摆，说这位上师是不真实的，说谎，从而宣扬过失。有些范例中说：“言辞不柔和，伴随着愤怒而摇摆。”这意味着无法忍受上师直接或间接的训斥。还有一些人，因为没有舍弃追求伟大的傲慢，即使看到上师在众多人群中，也不会背对着上师顶礼。然后，如果上师独自一人，他们就会去那里顶礼。像这样，那些本性恶劣、福报浅薄的弟子，即使是自己的儿子，也应该像对待无关的人一样完全抛弃。即使是出生于高贵的王族或贵族，稳固的上师也绝不会将他们留在自己身边。此外，可以传授诀窍的法器是这样的：具备戒律和信心等殊胜功德，聪明且智慧明亮，具备智慧，并以精进修持道。或者，即使没有聪明和精进等，但对上师有恭敬心，视上师与一切佛陀无别，这也是可以作为法器的。总的来说，具备殊胜的智慧，能够理解诸佛所说的佛法之义，并且意志和誓言非常坚定，对佛法和个人都具有极大的信心，这样的人在此处可以成为法器。因此，应该对他施予诀窍的恩德。这里“或者”一词的含义是，如果其他功德都具备，那自然很好。或者，即使没有其他功德，但对上师有至上的敬意。
English
Just because of slandering others or receiving empowerment, they become arrogant. Those who act as Vajra Masters, those sentient beings with inferior wisdom, will not attain the state of omniscient Buddhahood for a while. Due to being filled with afflictions, they see faults in the actions of the Guru, and do not recognize merits as merits. They do not offer and serve the Guru with wealth and conduct, but instead, in a complaining manner, they eagerly want to immediately obtain the essential instructions without any delay. They will angrily waver, saying that this Guru is not genuine, and speaks lies, thereby proclaiming faults. Some examples say: "Words are not gentle, accompanied by anger and wavering." This means being unable to bear the Guru's direct or indirect rebukes. Furthermore, some people, because they have not abandoned the arrogance of seeking greatness, even if they see the Guru in a large crowd, they will not prostrate with their backs turned towards the Guru. Then, if the Guru is alone, they will go there and prostrate. Like this, those disciples who are of evil nature and have little merit, even if they are their own sons, should be completely abandoned as if they were unrelated people. Even if they are born into noble royal families or aristocratic families, a steadfast Guru should never keep them by his side. Furthermore, the vessel for teaching the essential instructions is like this: possessing excellent qualities such as discipline and faith, being clever and having bright intelligence, possessing wisdom, and being diligent in practicing the path. Or, even if they do not have cleverness and diligence, but have respect for the Guru, viewing the Guru as inseparable from all Buddhas, this can also be a suitable vessel. In general, possessing excellent wisdom, being able to understand the meaning of the Dharma spoken by the Buddhas, and having a very firm will and vows, and having great faith in the Dharma and individuals, such a person can become a vessel in this context. Therefore, the grace of the essential instructions should be bestowed upon them. Here, the meaning of the word "or" is that if all other qualities are possessed, that is naturally good. Or, even if there are no other qualities, but there is supreme respect for the Guru.