English
These are the methods to quickly attain. Those are also originally non-existent, but in order to manifestly accomplish merits, they should be attained. Thus, strongly generate desire for those samadhis. The desire is also held by the view of emptiness, which is the supreme of small Dharma, that is, the function of that samadhi, and so on. At that time, the manifestation of dualistic appearance and conceptualization ceases, so even in the post-meditation period, attachment to characteristics does not arise. When the Buddhas give prophecies in their direct perception, by meditating that the object of prophecy, the act of prophesying, and the agent of prophesying are without difference in nature, the cessation of consciousness and arrogance is the supreme of middle Dharma, the prophesier, and so on. In meditative equipoise, all manifestations of dualistic appearance cease, so the object of meditation, the perfections; the meditation, samadhi; and the meditator, the Bodhisattva, the three, except for the difference in name, are without difference in meaning, and abiding in that, directly seeing that, is the supreme of great Dharma, the three mutually, and so on. In those contexts, the distinctions of what is to be abandoned and what is to be realized, and the signs mentioned in the fifth chapter of qualities, the four applications of increasing, stabilizing, and focusing the mind on one object, and the signs of irreversibility of the path of joining in the fourth chapter arise. Furthermore, it is necessary to accomplish fourteen kinds of qualities, abandon forty-six faults, and in order to perfect all the characteristics, it is also necessary to focus on them. In order to enhance each one, gradually engage in giving in accordance with the subsequent practice, extensively contemplate the merits of giving, and prevent the characteristics of grasping and clinging to it, etc., the six perfections, and remember all the qualities of the Buddhas, especially generating faith. In order to prevent clinging to characteristics in such qualities and the Buddhas who possess qualities, meditating on them as emptiness is mindfulness of the Buddha, so these and other six mindfulnesses, after preventing the appearance of conventional truth, meditating on the meaning of selflessness is the yoga of non-substantial nature, the thirteen should be meditated on repeatedly in an orderly manner. At any time, in meditative equipoise or post-meditation, when practicing the six perfections, it is necessary to have both understanding and accomplishment in intention, and it is necessary to have both entering and accomplishment in action, and thus accumulating the accumulation of the two accumulations.
Chinese
修也定能成就。渐次而行，生起次第和圆满次第的三种方式，在常断之前的圣道中也与之相同。圣道是作为果的方式而产生的，因此，这些产生的因缘，不需要在上面所说的那些之外另寻。通过详细了解它们的安立方式来证悟，而契机必须这样了解：见道上的教授，以及道智的见道次第，和基智的见道次第，{以第四个“བས་”字的见道，成为四种分别念的对治之法的方式，以及结合第四个“བས་”字的不退转的标志，从而详细确定见道的安立，以及修道上的教授，和第二个修道次第的作为，即修道，修道包括信解、发愿、忆念三种。清净修道。{以第四个“བས་”字的修道的安立等等，以及第五个修道成为四种分别念的对治之法的方式，作为修道总体的安立，然后在每个十个别法上，成就地的集合。以及所有勤修，以及通过清净三地，暂时成就出离，以及在常断之际的刹那间的结合，以及在那些之中近需的轮回寂灭平等性的结合，清净刹土的结合，善巧方便的结合等等。四道果位的一切状态中不变的是修行的所依——法界。如何修行的核心是：依次缘于十一种所缘之法。如此，前行所缘，进入时有四大根本大所缘，资粮道有八个，加行道有十二个，究竟道有十三个，总共四十八个大所缘，以及许多小所缘。如此修习道的果实是：宣说三种所作和具足三身事业。因此，此道之方式，乃是大乘中，以甚深智慧空性之修行为主的般若波罗蜜多之方式。虽然其诀窍广为人知，但嘉察强巴（弥勒菩萨）的论著之意，犹如一切之王。这也是应噶举巴·贡噶勒珠的劝请，多罗那他所说。
English
By practicing, one will surely achieve. Gradually, the three ways of the arising stage and the completion stage are the same in the noble path before the constant cessation. Since the noble path arises as a result, the causes and conditions for these to arise do not need to be sought separately from those mentioned above. Realize by understanding the detailed establishment of these, and the opportunity must be understood in this way: the instructions on the path of seeing, and the stage of the path of seeing of the wisdom of the path, and the stage of the path of seeing of the basic wisdom, {the way that the path of seeing of the fourth "བས་" becomes the antidote to the four kinds of conceptualization, and the combination of the sign of non-retrogression of the fourth "བས་", thereby determining the establishment of the path of seeing in detail, and the instructions on the path of meditation, and the action of the second stage of the path of meditation, that is, meditation, which includes faith, aspiration, and mindfulness. Pure meditation. {The establishment of the path of meditation of the fourth "བས་", etc., and the way that the fifth meditation becomes the antidote to the four kinds of conceptualization, as the general establishment of the path of meditation, and then on each of the ten separate dharmas, the collection of grounds is accomplished. And all diligence, and through the three pure grounds, temporarily achieving renunciation, and the momentary union at the time of constant cessation, and the union of samsara and nirvana equality that is needed in those, the union of pure lands, the union of skillful means, and so on. The unchanging in all states of the four paths and fruits is the basis of practice - the Dharmadhatu. The essence of how to practice is: to focus on the eleven objects of focus in sequence. Thus, the preliminary focus, entering has four great root focuses, the path of accumulation has eight, the path of preparation has twelve, the ultimate path has thirteen, a total of forty-eight great focuses, and many small focuses. Thus, the fruit of meditating on the path is: to explain the three purposes and the three bodies with their activities. Therefore, this way of the path is the way of the Prajnaparamita in the Mahayana, which is mainly the practice of profound wisdom emptiness. Although its key points are widely known, the meaning of the treatises of Gyaltsab Jampa (Maitreya Bodhisattva) is like the king of all. This was also spoken by Taranatha at the request of Kagyupa Kunga Lekdrup.
Chinese
外道宗派极其恶劣。如今虽然没有那个宗派的追随者，但有论著书籍。被称为新派论者，属于吠陀的范畴。桑佉（藏文：སམ་ཁྱཱི་），意为数论，根本颂由迦毗罗仙人所著。帕坦伽利（藏文：པ་ཏཉྫ་ལི），著作者和论著同名，意为堕入水中。这个也和数论观点相似。正理派（梵文：न्याय，天城体：न्याय，罗马转写：nyāya，汉语字面意思：正理），意为具有正理，根本颂由仙人乔达摩所著。胜论派（梵文：वैशेषिक，天城体：वैशेषिक，罗马转写：vaiśeṣika，汉语字面意思： विशेष），意为特殊，由仙人迦那陀所著。弥曼差（梵文：मीमांसा，天城体：मीमांसा，罗马转写：mīmāṃsā，汉语字面意思：考察），意为论证，由婆罗门阇弥尼所著。吠檀多（梵文：वेदान्त，天城体：वेदान्त，罗马转写：vedānta，汉语字面意思：吠陀的终结），意为吠陀的终结，由仙人广博所著。必须明确吠陀和吠陀的终结二者并不相同。这六派中，由于分为前部和部族，出现了许多不同的追随者，这些都是众所周知的。如今的游方者们，将除了论者之外的其他五派混合在一起使用，例如现在西藏所说的内外论典一样。如今西藏的法相师们，虽然学习俱舍宗的论藏，以及自诩为经部宗的量释论、唯识宗和中观自续派的少许论典，但最终的归宿，却如同归于入中论一样。如今外道的游方僧侣们，也学习与智慧相应的五部论典，但最终的归宿是吠陀的终结。他们是外道自身的法相师或经部的代表。也有许多密宗行者、禅修者和成就者的口诀传承者，他们大多与这五种观点中的任何一种观点相同，但没有在经院中进行辩论。他们是古代智者的追随者，是以前被称为外道的人们的传统。佛教的论典中的前设，大部分都是这些观点。后来，信仰突厥伊斯兰教的人非常多，这些人因为愚蠢，总是对伊斯兰国王阿谀奉承。如果出现不信仰的情况，除了用战争和战斗来摧毁对方的想法之外，没有用理性的辩论来进行驳斥的方式。此外，还有许多其他边境地区的邪教，如克里特瓦等，也与此类似。
English
The non-Buddhist philosophical schools are extremely bad. Although there are no followers of that particular school nowadays, there are treatises and books. The one known as the new logician is included in the category of the Vedas. Samkhya (Sanskrit: सांख्य), meaning enumeration, its root verses were composed by the sage Kapila. Patanjali, the author and the treatise have the same name, meaning 'fallen into the water.' This is also similar in view to Samkhya. Nyaya (Sanskrit: न्याय, Devanagari: न्याय, Roman transliteration: nyāya, literal meaning: right reasoning), meaning possessing right reasoning, its root verses were composed by the sage Gautama. Vaisheshika (Sanskrit: वैशेषिक, Devanagari: वैशेषिक, Roman transliteration: vaiśeṣika, literal meaning: विशेष), meaning particular, was composed by the sage Kanada. Mimamsa (Sanskrit: मीमांसा, Devanagari: मीमांसा, Roman transliteration: mīmāṃsā, literal meaning: investigation), meaning investigation, was composed by the Brahmin Jaimini. Vedanta (Sanskrit: वेदान्त, Devanagari: वेदान्त, Roman transliteration: vedānta, literal meaning: the end of the Vedas), meaning the end of the Vedas, was composed by the sage Vyasa. It is necessary to be clear that the Vedas and the end of the Vedas are not the same. Among these six schools, because they are divided into the early and tribal divisions, many different followers have emerged, all of which are well known. Nowadays, the wandering ascetics use the other five schools, except for the logicians, in a mixed way, like what is now called internal and external texts in Tibet. Nowadays, Tibetan philosophers, although they study the treasury of the Abhidharma-kosha, and the few treatises of the Pramana-varttika, Vijnanavada, and Madhyamaka-svatantrika, claiming to be Sautrantikas, their ultimate refuge is like returning to the Madhyamakavatara. Nowadays, the non-Buddhist wandering monks also study the five treatises that correspond to wisdom, but their ultimate reliance is on the Vedanta. They are the representatives of the non-Buddhist own philosophers or Sutra followers. There are also many Tantric practitioners, meditators, and lineages of siddhas' oral instructions, who mostly share the same view with any of these five views, but there is no debate in the monastic colleges. They are the followers of the ancient wise men, the traditions of those who were previously known as non-Buddhists. Most of the presuppositions in Buddhist treatises are these views. Later, there were very many followers of the Turkic Islamic religion, and because these people were foolish, they always flattered the Islamic kings. If disbelief occurred, there was no way to refute it with rational debate, except for the idea of destroying the other side with war and battle. In addition, there are many other heretical religions in the border areas, such as Kritva, which are similar to this.