Chinese
不改变，如是说。又，离于所缘之心，安住于虚空之体性，修习虚空，即是修习空性。如是说。 导师寂天说：何时有与无二者，不存于心前，彼时无有他种相，以无所缘而寂灭。如是说。 习惯则成为彼之力量，导师寂天说：以习惯空性，将能舍弃事物之习气。如是说。导师吉祥秘密也说：有些修习习惯者，以其威力，诸法皆成无自性，转为彼之自性，如见事物。如是说。 此乃显示增上慧学。 如是修习空性之后，次第获得暖等，将能获得极喜等，成佛菩提不需久远。 此处安住于止观瑜伽与行持瑜伽，以上述之大乘经部之义，善住于波罗蜜多道者，乃是弥勒怙主所说，圣无著于赡部洲广弘之般若波罗蜜多道，现观庄严之八品次第，与圣解脱部，及导师吉祥狮子贤所释说者，应知而安住。 若不如此，则将迷于道与果。 因此，瑜伽士安住于真如，安住于资粮道，生起顺解脱分之善根，将能触及加行道，次第暖等，所谓暖三种，顶三种，忍三种，胜法三种，安住于此，生起顺抉择分之善根，以四禅定生起见道等，所谓获得极喜等。 成佛菩提，谓如是圆满十地之后，于一刹那间现证菩提，获得三身与五智等，不需久
English
Does not change. Thus it is said. Furthermore, the mind that is free from objects, abiding in the nature of space, meditating on space, is meditating on emptiness. Thus it is said. Master Shantideva said: When existence and non-existence, do not abide before the mind, at that time there is no other aspect, by being without object, it is utterly pacified. Thus it is said. If one becomes accustomed, it becomes its strength. Master Shantideva said: By being accustomed to emptiness, one will abandon the imprints of things. Thus it was said. Master Shri Guhyapati also said: Some who are accustomed to meditation, by the power of that, all phenomena, their very essence, becomes the nature of that which is without existence, like seeing things. Thus it is said. This shows the training in higher wisdom. Having thus meditated on emptiness, gradually obtaining warmth and so forth, one will obtain the Joyful and so forth, Buddhahood and enlightenment will not be long. Here, abiding in the yoga of tranquil abiding and the yoga of conduct, by that which is well abiding in the path of the Perfection of the Great Vehicle Sutra, as explained above, what was spoken by Lord Maitreya, and what was widely propagated in Jambudvipa by the noble Asanga, the order of the eight chapters of the Ornament for Clear Realization of the Path of the Perfection of Wisdom, and the noble Vimuktisena, and what was unraveled and explained by the master Shri Simhabhadra, should be known and abided in. If it is not like that, one will be confused about the path and its fruit. Therefore, the yogi, abiding in suchness, abiding in the path of accumulation, generating roots of virtue in accordance with the aspects of liberation, will touch the path of preparation, gradually warmth and so forth, that is, the three types of warmth, the three types of summit, the three types of forbearance, the three types of supreme dharma, abiding in these, generating roots of virtue in accordance with the aspects of definite emergence, and the arising of the path of seeing and so forth with the four samadhis, that is, obtaining the Joyful and so forth. Buddhahood and enlightenment, that is, after having perfected the ten bhumis in this way, in a single instant, having manifestly and completely awakened, obtaining the three kayas and the five wisdoms and so forth, not long.
Chinese
会迅速获得长久的果位。从暖位开始的加行道，见道等十地，以及三身等的分类，因为篇幅太长，所以这里没有写。在经和论典中很清楚，要努力去看。或者说，成佛菩提为时不长。这是为了让懈怠的菩萨们生起欢喜心。所说的三个无数劫也不长，因为菩萨们是为了所有众生的利益而存在的。如阿姆巴拉扎所说：我对于长久成佛并不热衷和欢喜，直到轮回的尽头，都要为了一个众生而行持。如吉祥第一（胜乐轮续）中也说：只要贤妙者还住在轮回中，就能为了无与伦比的众生，而不入涅槃。圣者龙树也曾在祈愿文中说：只要这里还有一个众生，一个众生没有解脱，即使获得了无上菩提，也要为了他们而思虑。为什么呢？经中说：整个世界都变成了水轮，如果有一个人在数百万年中，用一根毛尖从水中取出一滴水，水轮终将会耗尽，但众生的界却不会穷尽。圣者善行品中也说：虚空有多广阔，众生无余的边际也有多广阔。例如，如果有人想在把山王须弥山磨成微尘之后再成佛，那也是一种懈怠。因此，阿姆巴拉扎也说：从轮回没有开始，到生命结束为止，都要为了众生的利益，行持无量的行为。因此，不能舍弃那些众生界既不减少也不增加的痛苦众生，而想要自己迅速成佛。菩萨应该是勇猛、根器敏锐、精进，内心被慈悲所掌控的。
English
one will quickly attain the long-lasting state. From the stage of heat onwards, the path of joining, the path of seeing, and the ten bhumis, as well as the classifications such as the three kayas, are not written here due to fear of lengthy texts. They are clear in the sutras and shastras, so one should diligently study them. Furthermore, the statement "Buddhahood and enlightenment will not take long" is meant to inspire joy in lazy bodhisattvas. The three countless eons mentioned are also not long, as bodhisattvas abide for the benefit of all beings. As Ambaraja said: "I am not inclined or joyful towards attaining enlightenment quickly; until the very end of samsara, I will act for the sake of even one sentient being." The glorious first one (Chakrasamvara Tantra) also states: "As long as the excellent ones remain in the realm of samsara, they can work for the sake of incomparable sentient beings without passing into nirvana." The noble Nagarjuna also said in his prayer: "As long as there is even one sentient being here, and one sentient being has not been liberated, even if I attain unsurpassed enlightenment, I will contemplate for their sake." Why is that? The sutra says: "If this entire world becomes a circle of water, and a person uses a tip of hair to draw water from it every hundred thousand years, the circle of water will eventually be exhausted, but the realm of sentient beings will not be exhausted." The noble Samantabhadra's conduct also states: "As far as the extent of the sky reaches, so too is the extent of all sentient beings without exception." For example, even if one thinks of attaining enlightenment after pulverizing Mount Meru, the king of mountains, into fine dust, that is said to be laziness. Therefore, Ambaraja also said: "From the beginningless beginning of samsara until the end of life, I will engage in immeasurable conduct for the benefit of sentient beings." Therefore, one should not abandon those suffering sentient beings whose realm neither decreases nor increases, and desire to quickly attain enlightenment oneself. A bodhisattva should be brave, have sharp faculties, be diligent, and have a mind controlled by compassion.