Chinese
如理取舍。第二，中士道者：轮回等，即知一切轮回皆为痛苦之自性，定须善者，乃从彼永得解脱，其道亦知为三学而希求之。第二者：大士道，众生等三句。亦即由慈悲圆满，生起荷负一切有情之重担之心，由此生起愿行菩提心，修自他平等及交换，是为方便大悲或菩提心。修二无我，是为智慧离边之见。然此智慧，于三乘之任何道中皆需，虽有此理，然且声闻缘觉二者，未现证如所有之法无我之理。此处说：一者唯求轮回之安乐，一者于天人之荣华亦惧怕，大智者入地狱亦极欢喜，自利希求二者，一者利他求。仅知此生之义利，亦不成就任何士夫之义，故彼等此处未摄略，以无缘故不应宣说。第三者：奢摩他等，如前已述。第四，于发心之菩萨众之行持方面，书写文字供养布施与，听闻读诵受持与，讲说讽诵作意与，彼等思维与修习是，此等十种行持之自性乃，如云“福德聚无量”之十法行当学，此等虽于一切乘中皆有行持，然声闻众唯求自利解脱，且仅闻一偈亦可成就，故非不可或缺，然听闻受持讽诵等，非不勤作不可者，唯大乘也。菩萨众所学之主要为十度，分共同与不共同二者，初者六度，如前已述。方便波罗蜜者：即是将所积一切善根，皆与一切有情共同之回向，与随喜，与信解。
English
Practicing acceptance and rejection properly. Second, the path of the intermediate person: Samsara, etc., that is, knowing that all of Samsara is the nature of suffering, and that what is definitely good is to be permanently liberated from it, and also knowing that its path is the three trainings and desiring it. The second is: the path of the great person, beings, etc., three verses. That is, through the perfection of love and compassion, the mind of bearing the burden of all sentient beings arises. From this, the aspiration and practice of Bodhicitta arise, and the practice of equality and exchange of self and others is the method of great compassion or Bodhicitta. Meditating on the two selflessnesses is the view of wisdom free from extremes. However, this wisdom is needed in any of the three vehicles, although there is this reason, but the two, the Hearers and Solitary Realizers, have not directly realized the reason for the selflessness of phenomena as they are. Here it says: One only seeks the happiness of Samsara, one is afraid of the glory of gods and humans, the wise are very happy to enter hell, the two who seek self-interest, one seeks the benefit of others. Just knowing the meaning of this life, one will not accomplish any benefit of a person, so they are not included here, and should not be spoken of because they are unsuited. The third is: Shamatha, etc., as mentioned above. Fourth, with regard to the conduct of the Bodhisattvas who have generated the mind, writing letters, making offerings, giving alms, listening, reading, receiving, teaching, reciting, contemplating, and meditating on them, the nature of these ten practices is, as it says, "A collection of immeasurable merits," one should learn the ten Dharma practices. Although these are practiced in all vehicles, the Hearers only seek their own liberation, and can be accomplished by hearing only one verse, so it is not indispensable, but listening, receiving, reciting, etc., are indispensable, only in the Great Vehicle. The main thing that Bodhisattvas learn is the ten perfections, divided into common and uncommon, the first six perfections, as mentioned above. The Perfection of Skillful Means: that is, dedicating all the accumulated merits to all sentient beings in common, with rejoicing, and with faith.
Chinese
特殊之处在于，具备圆满的自他交换的意念，精通般若波罗蜜多所摄持的方便，即使是微小的善根，其果报也是无穷无尽的。这一点可以从广大的大秘密方便经典等处了解。愿波罗蜜多是指，无论转生何处，都不离菩提心，行持菩萨行等以自己为对境，以及为与自己有联系的众生获得增上生和决定胜的安乐而发愿，这是以他人为对境。有能成就之处的愿和，一切众生的痛苦成熟于自身，以及发愿轮回空尽等，因为不可能成就，所以称为非处愿。因此，要行持无数的大愿，如十万个愿等，行持愿海。力量波罗蜜多有两种：遍计所执的力量和修习的力量。以与禅定相伴的智慧，见到一切法无我，从而压伏所断，这是遍计所执的力量；由于串习力强大，无需努力就能成办善法，这是修习的力量。因为不被相违品所动摇，并且还能摧毁相违品，所以称为力量。智慧波罗蜜多是指，如实知和尽所有智的智慧，神通和陀罗尼等也包含于此。第二点是，将波罗蜜多的一般特征与通常的解释相结合。然而，由于在这个无上乘中时间非常紧迫，为了成就菩提，即使是微小的外在显现，也必须圆满那些波罗蜜多，因此有这种不共的特点：完全舍弃内外一切事物，舍弃一切分别念和心的幻化是布施；与女性交合时，使明点不泄是持戒；对于好坏境的苦乐，没有执着是安忍；一心专注于将气脉束缚于中脉等是精进。此外，由于将欲妙的对境显现和烦恼也转为道用，因此没有不努力于道的时候，即使是一瞬间也没有，所以也称为精进。
English
The specialty lies in possessing the perfect thought of exchanging self and others, being skilled in the means embraced by the Prajñāpāramitā, such that even a small virtue has inexhaustible results. This can be understood from the extensive Great Secret Means Sutras and others. The Perfection of Aspiration is to make aspirations that wherever one is born, one is inseparable from the mind of enlightenment, practicing the conduct of Bodhisattvas, etc., with oneself as the object, and to make aspirations for sentient beings connected to oneself to attain the happiness of higher realms and definite goodness, which is to take others as the object. There are aspirations that have a place to be accomplished, and aspirations such as all the sufferings of sentient beings ripening on oneself, and aspiring for the emptiness of samsara, etc., which are impossible to accomplish, are called non-place aspirations. Therefore, one should practice countless great aspirations, such as hundreds of thousands of aspirations, practicing the ocean of aspirations. The Perfection of Strength is twofold: the strength of conceptual imputation and the strength of cultivation. Seeing all phenomena as selfless with wisdom accompanied by samādhi, thereby subduing what is to be abandoned, is the strength of conceptual imputation; due to the great force of habituation, accomplishing virtuous deeds without needing to strive is the strength of cultivation. Because it is not shaken by opposing factors and can also destroy opposing factors, it is called strength. The Perfection of Wisdom is the wisdom of knowing what is as it is and knowing all that exists, and supernormal knowledge and dhāraṇīs, etc., are also included here. The second point is to combine the general characteristics of the perfections with the usual explanations. However, because time is very pressing in this unsurpassed vehicle, in order to accomplish enlightenment, even small external manifestations must perfect those perfections, so there is this uncommon characteristic: completely abandoning all internal and external things, abandoning all conceptual thoughts and mental fabrications is generosity; preventing the leakage of bindu when engaging with women is discipline; having no attachment to the happiness and suffering of good and bad environments is patience; focusing solely on binding the winds to the central channel, etc., is diligence. Furthermore, because the appearance of desirable objects and afflictions are also transformed into the path, there is not even a moment when one does not strive on the path, so it is also called diligence.
Chinese
专注于乐空双运和本尊身是禅定。以一切语言说法，以及了解事业、成就等各种众生的利益是智慧。以手印母的莲花中强制封闭明点的瑜伽，能使智慧立刻增长百千倍。即使仅仅供养这些圆满的资粮，也因其殊胜，凭借方便的波罗蜜多和安乐的力量，空性的智慧也变得非常强大，因此有力量彻底断除属于三界的所断，这是力量的波罗蜜多。希望迅速获得四种菩提，是为了成办他利而发的愿波罗蜜多。从宝珠到梵穴之间，明点逆转稳固，能摧毁一切有变的障碍，这是智慧的波罗蜜多。那么，难道除了这些就不修其他的了吗？凡是对生起次第和圆满次第的瑜伽没有损害并且能成为助伴的，都可以修。在没有获得双运之前，布施身体等是不修的。因为对于最初的修行者来说，在慈悲心没有清净之前，不能舍弃这个身体。如经部中也没有说布施。获得瑜伽的能量之后，就在这一生中成就智慧身，为了如实成办十方无量众生的心愿，立刻就能利益无边众生，舍弃能成为成就障碍的利他有何用？获得双运之后，就可以修这些。除了这些之外，修不修其他的，这个尺度我们谁也无法确定。进入密咒乘，这些共同道是否必须先修呢？按照次第修持这些对境和行相，并不是必须的。有些人天生就具有追求大菩提的意乐，这样的人一开始就可以进入密咒之门。有些人仅仅通过思维无常、痛苦等部分内容，也能顺带生起追求殊胜菩提的意乐。不仅如此，密咒的道本身也有无量无边的引导方式。
English
Concentrating single-pointedly on bliss-emptiness and the deity's form is meditation. Teaching the Dharma in all languages, and understanding the benefit of sentient beings through various activities and accomplishments, is wisdom. The yoga of forcibly sealing the bindu in the lotus of the mudra consort causes wisdom to immediately increase a hundred thousandfold. Even just offering these complete accumulations is great, and through the power of skillful means paramita and bliss, the wisdom of emptiness also becomes very powerful. Therefore, having the strength to completely eliminate what is to be abandoned belonging to the three realms is the power paramita. Wishing to quickly attain the four kayas of enlightenment is the aspiration paramita for the sake of accomplishing the benefit of others. Because the bindu is stable in reverse flow from the jewel to the crown, it destroys all obscurations of change. This is the wisdom paramita. So, does one not practice anything other than these? Whatever does not harm and becomes a helper to the yoga of the two stages, all of those are practiced. Until dual union is attained, giving away the body, etc., is not practiced. Because for the very first practitioner, before the thought of compassion is purified, this body should not be given away. As it is not taught to give in the Sutra tradition. Having obtained the power of yoga, in this very life, one accomplishes the wisdom body. To fulfill the wishes of all limitless sentient beings in the ten directions, immediately being able to benefit limitless beings, what is the use of abandoning other-benefit that has become an obstacle to accomplishment? Having obtained dual union, one can practice these. No one can determine the measure of whether to practice anything other than these. To enter this mantra vehicle, is it necessary to first practice these common paths? It is not absolutely necessary to cultivate these objects and aspects in sequence. Some people are born with a natural inclination to seek great enlightenment, and such people should enter the door of mantra from the very beginning. Some people also generate a special aspiration for enlightenment as a side effect by contemplating impermanence, suffering, and other aspects. Moreover, the path of mantra itself also has limitless ways of guiding.
Chinese
怎么样？成佛的道路，不要只认为像狭窄的道路一样只有一种方式。第二是成熟灌顶和解脱道，首先是给予灌顶的坛城等。其中坛城有三种，即外在的彩沙和身体的坛城，莲花坛城，秘密菩提心坛城，共有三种。菩提心坛城分为世俗的昆达（藏文：ཀུནྡ་）般的菩提心和胜义的大乐坛城两种，因此四种与四种灌顶依次结合。许多藏族上师将昆达菩提心与秘密灌顶，莲花与智慧本性结合，两者并不矛盾。彩沙坛城如果分类，根据《现观庄严论》上师的说法，第一个是文字坛城。第二个是形象坛城。第三个是手印。第四个是安置形象。第五个是散花。第六个是会供坛城。以上是前五个，即安置文字种子字，法器，诸佛的手印形象，彩沙堆，以及绘画或铸造等身像的分类，共有五种。会供坛城，前面已经稍微提到，主要是授予更高的灌顶，也可以授予宝瓶灌顶。唐卡等与彩沙坛城类似，从地基仪式到坛城收摄之间，完全依靠禅定的禅定坛城中授予灌顶。在会供坛城中授予灌顶，需要所有男女瑜伽士对禅定有清晰稳定的显现。而在禅定坛城中授予灌顶，则需要上师和弟子都获得尽可能清晰的显现。关于身体坛城，藏族学者认为需要先有彩沙坛城。许多藏汉的胜乐金刚瑜伽士，成就者德里布巴说：“虚假的两种自性是什么？那是随顺所化众生的意愿。智者所要成就的不是那个，而是为了真正见到意义而解脱。”因此说，虚假的彩沙唐卡等是为下根器者而设的身体坛城。
English
How is it? The path to Buddhahood, don't just think that it is only one way like a narrow path. The second is the ripening empowerment and the path of liberation, the first of which is the mandala for giving empowerment, etc. Among them, there are three mandalas, namely the outer colored sand and the body mandala, the lotus mandala, and the secret bodhicitta mandala, there are three in total. The bodhicitta mandala is divided into two types: the conventional kunda-like (Tibetan: ཀུནྡ་) bodhicitta and the ultimate great bliss mandala, so the four are sequentially combined with the four empowerments. Many Tibetan high lamas combine kunda bodhicitta with secret empowerment, and the lotus with wisdom nature, and the two are not contradictory. If the colored sand mandala is classified, according to the Abhisamayalankara teacher, the first is the letter mandala. The second is the image mandala. The third is the hand mudra. The fourth is placing the image. The fifth is scattering flowers. The sixth is the Ganachakra mandala. The above are the first five, namely the arrangement of letter seed syllables, Dharma instruments, the image of the hand mudras of the Buddhas, the colored sand pile, and the classification of painted or cast statues, etc., there are five types in total. The Ganachakra mandala, which has been mentioned slightly above, is mainly for granting higher empowerments, and the vase empowerment can also be granted. Thangkas, etc. are similar to the colored sand mandala, and empowerment is granted in the Samadhi mandala, which relies entirely on Samadhi from the ground laying ceremony to the mandala retraction. To grant empowerment in the Ganachakra mandala, all male and female yogis need to have a clear and stable manifestation of Samadhi. In order to grant empowerment in the Samadhi mandala, both the master and the disciple need to obtain as clear a manifestation as possible. Regarding the body mandala, Tibetan scholars believe that there needs to be a colored sand mandala first. Many Tibetan and Chinese Chakrasamvara yogis, the accomplished Drilbupa said: "What is the nature of the two false ones? That is according to the wishes of the beings to be tamed. The wise do not want to accomplish that, but to be liberated in order to truly see the meaning." Therefore, it is said that false colored sand thangkas, etc. are body mandalas set up for those with lower faculties.