Chinese
在有时间之后，因为要依靠如其所示般地修持，从而生起证悟的量。之后必须修持论典的量，因为上师所教导的和自己所证悟的，也要成办为瑜伽自在的密意。之后必须修持圣言的量，因为瑜伽自在的密意，也要为了成办为一切量之最胜的佛陀的密意，而必须对圣言进行闻思。第四，首先必须让证悟成为量，当自相续生起十五种证悟中的任何一种，并且生起信解时，就安立为证悟成为量，并且依靠它，其他一切量才能成为量。之后上师才能成为量，当自相续生起证悟时，因为了知与上师先前所说“你的相续会生起如此这般的证悟”相符，所以在上师处生起真佛的想念之时，上师才能成为量。之后论典才能成为量，因为自己相续中证悟并且上师所教导的，也证悟为金刚句的密意，所以通达一切经续的实相毫不颠倒，这即是瑜伽自在。当确信论典金刚句如同仙人的教言一般应当顶戴之时，论典才能成为量。之后圣言才能成为量，当了知如是三种差别圆满，也通达为佛陀圣言的密意时，在确定圣言对于自己的教义不会欺骗之时，圣言才能成为量。这些也只是粗略的安立，如果详细来说，要知道如论中所说，每一个证悟都要以四种量来确定。第二，以四种口耳相传断除戏论，即是权能的河流不衰退，加持的传承不衰败，口诀的萨迦不颠倒，对上师的敬信心愿能够满足。第一，有因时、道时、果时的三种权能，第一是获得七种权能的现观的成熟四灌顶。第二是道之四座
English
After having time, it is because one must rely on practicing as it is shown, thereby generating the valid experience of realization. Then one must practice the valid scriptures, because what the lama teaches and what one experiences oneself must also accomplish the intent of the Lord of Yoga. Then one must practice the valid agama, because the intent of the Lord of Yoga must also be studied and contemplated on the agama in order to accomplish the intent of the Buddha, who is the best of all validities. Fourth, first one must make the experience valid, when any one of the fifteen experiences arises in one's own mindstream and one has faith, it is established that the experience has become valid, and relying on that, all other validities will become valid. Then the lama will become valid, when experience arises in one's own mindstream, because one understands that it is in accordance with what the lama previously said, "Such and such an experience will arise in your mindstream," so when one has the perception of the actual Buddha in the lama, the lama becomes valid. Then the scriptures become valid, because one experiences in one's own mindstream and what the lama teaches is also realized as the meaning of the vajra words, so realizing the reality of all sutras and tantras without being mistaken is the Lord of Yoga himself. When one is certain that the vajra words of the scriptures should be accepted on the crown of one's head like the instructions of a sage, the scriptures become valid. Then the agama becomes valid, when one understands that the three kinds of distinctions are complete, and also understands the meaning of the Buddha's agama, when one is certain that the agama will not deceive one about its own teachings, the agama becomes valid. These are also rough establishments, but if one speaks in detail, one should know that, as it says in the commentary, each experience must be determined by four validities. Second, cutting off elaboration with the four oral transmissions is that the river of empowerment does not decline, the lineage of blessings does not degenerate, the sarga of instructions does not become inverted, and the mind of devotion is able to be satisfied. First, there are three empowerments of cause, time, path, and time, the first is obtaining the four ripening empowerments of the seven-fold manifestation of empowerment. The second is the four sessions of the path.