English
These are words about the nature of reality. If heard gradually or simultaneously, one will not be afraid or alarmed, and because of joy, satisfaction, and delight, various appearances arise. Thus it is said. In the Net of Means, it is said: Among those sentient beings, those with sharp faculties by nature will give rise to unwavering samadhi. Thus it is said. In the common sutra, the Definitive Meaning Sutra, it is also said: Some are sharp-witted by nature, while others remain dull. Thus it is said. In the Treasury of Knowledge, it is also said: Some are of that kind from the beginning, while others arise from training. Thus and so forth it appears. Therefore, fundamentally, there are sharp and dull faculties, and it is explained that through training, dullness can also be transformed into sharpness. Regarding the two ways in which these sharp ones enter Maha, the simultaneous ones are those who have not trained in any vehicle before or even earlier, and who, without training in any vehicle here either, enter Maha and Ati. The gradual ones are those who, although they have not entered or trained in anything before, enter Ati after gradually entering any of the three or one, starting from Maha. Thus, whether or not one enters a vehicle is what is called gradual and simultaneous. Since the meaning of the spontaneously accomplished appearance-body, sound-speech, and awareness-mind mandala is understood and accomplished from the beginning, those with sharp faculties and vast views are quickly liberated. As it says in the Stages of the Path: Some with sharp faculties enter the Great Vehicle in two ways: those who accomplish without training have three reasons: high, stable, fast, sharp, vast, expansive, and profound. In terms of cause and condition, that person, oneself, conditions, and their sequence, through differentiation, great causes and great results, uncertainly enter and are right here. Thus it is said. Here, being utterly ignorant of the limits of one's own and others' accomplishments, and not turning one's mind towards the Great Vehicle, those with evil thoughts who make their own virtuous accumulations unpleasant due to the unbearable darkness of jealousy and the long-lasting frown of constant entanglement say: Fundamentally, it is unreasonable to have sharp and dull faculties, because everything is completely dull, so it can only be transformed through training. What you say is perverse. If that is the case, then even if trained, it remains dull and cannot be transformed into sharpness, just like the substance of coal, no matter how much
Chinese
就像没有经过锤炼也不会变成黄金一样。对于这句话有什么回答呢？经文也会妨碍它。在《华严经》中说： 刹土一切皆多种，有些珍宝极庄严，有些乃是烦恼处，众生一切亦各异，有些心善极清净，具足殊胜诸根力，有些无知极愚昧，根性自性各不同，智慧显现亦各别，如是色相苦乐等，具足自性如海量。 这也相违背。第二，修习的法器，是从生生世世修习各种乘。其中也有两种，修习的次第是，先于先前，又先于一切乘修习，在这里也次第进入一切，修习的最终进入阿底瑜伽。先前经文说： 因此显示不定种姓，那些黑暗的知识，安住于自性因的病中，当庸常的八识住于尽头时，先行圆满地运用道之阶梯。 另一种是同时修习，先前已经修习过一切，在这里不进入任何，不修习而直接进入阿底瑜伽。先前经文说： 有些是同时到达终点者，于如微尘数劫之前已修习，在修习共同之究竟后，次第修习而同时行进。 对于此，格蓝多杰沃说： 先前修习的这个时期，先修习小乘和大乘的波罗蜜多，然后舍弃外密而进入。如果这样，就不能真正成为同时者。顺便说一下，如果从已经进入道者的角度来说，同时者是迅速获得果位，也有舍弃一些先前的道而修习后来的道，次第者是如所说的那样次第。这些也从进入的方式上分为两种，有贪执的和无贪执的。第二，所修习的，在真实道的次第上有两种，共同道和不共道。第一，对于一些不定种姓者，如果不先展示下部的道之阶梯，可能无法进入，为了让他们进入，暂时展示共同道，正如这部经中所说： 诸地差别之安立，亦是趋入秘密藏之道。以及四乘
English
Just as unrefined ore does not turn into gold. What is the answer to this? The scriptures also contradict it. In the Avatamsaka Sutra, it says: All lands are diverse, Some are adorned with jewels, Some are the abode of all afflictions, All sentient beings are different, Some have virtuous minds and are very pure, Endowed with excellent faculties and powers, Some are ignorant and completely deluded, The basis is different in nature, Wisdom appears separately, Likewise, color, form, happiness, and suffering, Possess the measure of the ocean of nature. This is also contradictory. Secondly, the vessel for training is training in various vehicles from lifetime to lifetime. There are two types of these: The gradual training is to train in all vehicles before and even before. Here, one enters everything in sequence and finally enters Atiyoga. The previous one says: Therefore, indicating the uncertain lineage, those dark knowledges reside in the sickness of the causal nature. When the ordinary eight consciousnesses dwell at the end, they completely practice the path's stages in advance. The simultaneous training is when one has already trained in everything before, and here, without entering or training in anything, one directly enters Atiyoga itself. The previous one says: Some are simultaneous at the end of time, having trained for as many eons as dust motes, after training in the common ultimate, they proceed gradually and simultaneously. Regarding this, Glen Dorje Wo says: In this period of previous training, one first trains in the Lesser Vehicle and the Great Vehicle of the Paramitas, and then abandons the outer tantras and enters. If that were the case, it would not truly become simultaneous. Incidentally, considering those who have already entered the path, the simultaneous ones quickly attain the result, and there are also those who abandon some earlier paths and practice later ones, while the gradual ones proceed in the order as described. These are also explained as two types according to the manner of entry: those with attachment and those without attachment. Secondly, what is practiced, in the order of the actual path, there are two: the common and the uncommon paths. The first is that some of the uncertain lineage may not enter if the lower path stages are not shown first. To lead them in, the common path is shown for a while, as this very text says: The arrangement of the grounds is also the path to enter the secret essence. And the four vehicles
Chinese
趋入解脱，安住于一乘之果位。如是说。第二分为二：趋入道之方式——发心，以及真实道之次第。初者，如共同乘中宣说发愿和趣入二者一样，此处也宣说趋入道之因的发心，以及趣入后之行持——果的发心二者。如《眼释》中所说：自性显现瑜伽士，本体以缘而区分，以种姓和种姓之决定，初者成为二种。如是说。初者是：上师作为引入坛城之前行，生起共同乘之发愿和趣入二者，以灌顶而成为不共的发心，即是进入第一道。第二者是：各个道的方便和殊胜智慧的一切心，如前者所说：道之本体是发心，各自的方便和殊胜智慧。如是说。第二分为二：总的宣说二道之次第，以及分别宣说各个道的自性。初者分为二：解脱道和方便道。初者是：根机最初者或离贪者趣入之道，即是本尊和无分别禅修二者。初者是：了悟基之真谛无别之后，以前行、正行、后行三者圆满而修持四近行之本尊。其中也有次第和刹那间禅修之二种根机。第二者无分别也是：以身具七法而安住于一切法无有能所二取如虚空般的境界中，此中也有自明无二取刹那间安住，以及次第禅修而安住，即是顿悟者和渐悟者二者。如是《道次第》中所说：应思者不应思，不应思者亦不思，于何不作诸分别，彼即自证平等性。如是说。上师也说：次第彼性渐明关联，称为时节之大圆满。如是说。第二方便道分为：风和明点二者，各自修习是：初者依于风而作明点瑜伽，如脉如灯芯，明点如水，由风力士之功用牵引，身体之四轮，及其花瓣如地基。
English
Entering into liberation, abiding in the fruit of the One Vehicle. Thus it is said. The second has two parts: the manner of entering the path, which is generating bodhicitta, and the order of the actual path. The first, as in the common vehicle, explains the two, aspiration and entry. Here also, entering the path is explained as the bodhicitta of cause, and practicing after entering is explained as the bodhicitta of result. As it is said in the commentary on the eye: "The yogi who manifests nature, distinguishes the essence by conditions, by certainty of lineage and lineage, the first becomes two kinds." So, the first is: the lama, as a preliminary to entering the mandala, generates the two, aspiration and entry, of the common vehicle, and with empowerment, the uncommon bodhicitta, which is entering the first path. The second is: all the minds of the respective paths' means and special wisdom, as the former says: "The essence of the path is bodhicitta, each's own means and supreme wisdom." Thus it is said. The second has two parts: a general explanation of the order of the two paths, and a specific explanation of the nature of each path. The first has two parts: the path of liberation and the path of means. The first is: the path by which a person who is a beginner or free from attachment enters, which is the deity and the non-conceptual meditation. The first is: after realizing that the basis of truth is inseparable, the deity is meditated upon with the four close approaches complete with the three, preliminary, main, and subsequent. There are also two kinds of people who meditate gradually and instantaneously. The second, non-conceptual, is also: with the body possessing the seven dharmas, all dharmas are placed in a state like the sky, without the two, object and mind. In this, there is also instantaneous placement in self-illumination and non-duality, and placement by gradual meditation, that is, there are two, the sudden and the gradual. As it is said in the Lamrim: "What should be thought should not be thought, what should not be thought should not be thought, what is not thought in any way, that is self-awareness and equality." Thus it is said. The lama also said: "Gradually that nature becomes clear and related, it is called the Great Perfection of the occasion." Thus it is said. The second, the path of means, has two parts: wind and bindu. Separately practicing them is: the first is to do bindu yoga based on wind. Like a root like a wick, the bindu is like water, drawn by the effort of the wind person, the four chakras of the body, and its petals like the ground.
Chinese
从普遍散布一切（功德）中，实现了暂时和究竟的二种利益。对此唯一地修习是，获得稳固后混合而修习。其中，首先圆满地接受诸灌顶，修习上方门的六个脉轮、三个命脉和气脉，以及修习下方门的四种近修和实修。由此，依次获得智慧如虚空般的形象，清晰而不分别；日月般的形象，安乐而体性空性；以及至上喜悦的形象，无别任运圆满的三大（成就），这是次第之道。自性俱生智同时生起，是顿悟之道。其中，在外在形象的坛城中接受灌顶，安住于浊气、细气、智慧气和四个脉轮的体性，以及各自的脉、明点、光等。使其稳固，并授予智慧和般若的灌顶，通过降下明点和以金刚宝瓶持守之法，精通出入。认识到十地五道、十波罗蜜多和十六喜悦的智慧。与明妃月亮女嬉戏而生起的智慧是胜义谛，是般若智慧的灌顶。之后，在令修习上方门之后，讲述下方门逆转明点等的口诀。与明妃太阳女嬉戏而生起的智慧是大乐的灌顶，是无别真谛的智慧生起。修持此（法），能行至金刚持地。月密经中说：无有贪欲则无菩提，从罪恶中解脱贪欲。大海经中说：由分别气所生，智慧生起之上下方门，乃是勾引和弯曲之方便。三个脉轮之三个命脉，火风运行虚空界，挤奶般向上显现。以三个弯曲，五种次第之心，生起十六地之获得，自性俱生之故，束缚即是解脱道。五心是与明妃结合后，菩提心从住处动摇，落于住处而升起，以金刚持守而安住，向上提拉而进入。
English
From the widespread distribution of all (merits), both temporary and ultimate benefits are accomplished. To meditate solely on this is to meditate by mixing after gaining stability. Among these, first, fully receive all empowerments, and meditate on the six chakras of the upper gate, the three life forces, and the channels and winds, as well as meditating on the four approaching and accomplishing practices of the lower gate. From this, gradually attain the three great (accomplishments): wisdom like the form of the sky, clear and non-conceptual; the form of the sun and moon, blissful and empty in essence; and the form of supreme joy, indivisible and spontaneously perfect. This is the gradual path. The co-emergent wisdom that arises simultaneously is the path of sudden enlightenment. Among these, receive empowerment in the mandala of the external image, and reside in the nature of the impure winds, subtle winds, wisdom winds, and the four chakras, as well as the individual channels, bindus, lights, etc. Make it stable, and bestow the empowerment of wisdom and prajna, becoming skilled in coming and going through the method of descending bindus and holding the vajra vase. Recognize the wisdom of the ten bhumis, five paths, ten paramitas, and sixteen joys. The wisdom that arises from playing with the consort Moon Woman is the ultimate truth, the empowerment of prajna wisdom. After that, after instructing to meditate on the upper gate, speak the instructions on reversing the bindu of the lower gate, etc. The wisdom that arises from playing with the consort Sun Woman is the empowerment of great bliss, the arising of the wisdom of indivisible truth. Practicing this (dharma) leads to traversing the ground of Vajradhara. The Moon Secret says: Without desire, there is no enlightenment; from within sin, be free from attachment. The Ocean says: By the differentiated winds, the upper and lower gates where wisdom arises, are the means of attracting and bending. The three life forces of the three chakras, the movement of fire and wind in the realm of space, appear upwards like milking. With three bends, the sequence of the five minds, the arising of the sixteen grounds is attained, because of the co-emergent nature, bondage itself is the path of liberation. The five minds are, when combined with the consort, the bodhicitta moving from its place, rising when falling into its place, abiding when held by the vajra, and entering when drawn upwards.