Chinese
念诵后皈依三宝，从时节的布萨开始，直至大瑜伽智慧续部之间，如次第般学习。之后说从喜金刚的灌顶开始进入。此处在不共口诀的场合，从布萨到所有密咒次第的知晓之间，全部归纳为三显现的引导。之后从喜金刚的灌顶开始引导是特别之处。从轮回的过患开始引导，以及从死亡无常开始引导等等的所有差别，也应当如是了知。第二，以口诀的六个要点引导的法幢是：无论根器差者次第进入，还是根器好者同时进入，三部续各自都安住于六个要点中，即每一部续都安住于因位，从灌顶获得，于道上串习，见解上体验，在宗派上显现为证相，果位上所有意义都现前，分为六个要点而宣说。这并不是与前者不同的引导方式，而是为了知晓金刚乘的宗规中，因、道、果全部无别。初四者是因续，中间四者是方便续，最后是果续，因此安住于因位本身即是从灌顶获得，从灌顶获得即是于道上串习等等，以这种方式了知无别。对此，第一个法幢是根器差者次第进入，第二个法幢是根器好者同时进入的引导方式，这样说是可以的，但在那时，从灌顶以下引导方式上也没有差别。第三，具精进者以口诀的十一个要点引导的法幢是，对于精进极为强烈之人，仅仅以圆满次第引导，即首先是修习特殊要点，下气运转身体的波浪要点，语导引寂静的要点，语导引猛烈的要点，这四者断除第一汇集之脉。之后，见解滋养依凭手印的要点，生起八相加持的要点，小行持四念住的要点，这三者断除中间汇集之脉。之后，行持
English
After reciting, take refuge in the Three Jewels, and begin with the seasonal Uposatha, learning in order up to the Great Yoga Wisdom Tantra. Then it is said to enter from the Abhiseka of Hevajra. Here, in the context of uncommon instructions, from the Uposatha to the knowledge of all the stages of mantra, all are summarized into the guidance of the three appearances. After that, it is special to guide from the Abhiseka of Hevajra. It is also important to understand all the differences, such as starting from the faults of samsara and starting from death and impermanence. Secondly, the banner of scripture that guides with the six key points of the oral instructions is: Whether those of lesser capacity enter gradually or those of greater capacity enter simultaneously, each of the three tantras abides in six points, that is, each abides in the causal stage, is obtained from empowerment, is accustomed to the path, experiences the view, manifests as a sign in the doctrine, and all meanings are manifested in the result, and are taught by dividing them into six points. This is not a different way of guiding from the previous one, but it is to know that in the Vajrayana tradition, cause, path, and result are all inseparable. The first four are the cause tantra, the middle four are the means tantra, and the last is the result tantra, so abiding in the cause itself is obtained from empowerment, and obtaining from empowerment is to become accustomed to the path, and so on, in this way to know that they are inseparable. In this regard, the first banner of scripture is the gradual entry of those of lesser capacity, and the second banner of scripture is the way of guiding the simultaneous entry of those of greater capacity, but even then, there is no difference in the way of guiding from the Abhiseka onwards. Thirdly, the banner of scripture that guides with the eleven key points of the oral instructions for the diligent is to guide those who are extremely diligent only with the perfection stage, that is, first, the key point of special training, the key point of the wave of the body moving the lower wind, the key point of the peaceful speech guidance, the key point of the fierce speech guidance, these four cut off the path of the first gathering of elements. Then, the key point of nourishing the view relying on the mudra, the key point of generating the eight kinds of blessings, the key point of the small conduct of the four mindfulnesses, these three cut off the path of the middle gathering of elements. After that, the conduct