Chinese
五，五种智慧，即境、根、作意等，与身和智慧的自性无别，这是相应的因。珍贵重要的是，如前所述的获得、思考等理由，是共同作用的因。通过这二因四缘来寻求见解时，就像商人四处奔波，祈愿自己的愿望实现一样，我们也应希求甚深之要和究竟之果，并努力追求。第二，指示在何处寻求的处所。以因缘来衡量，在所量、所取的境，以及能取之识的行境之边际，如果从有、无、有无的未记说之处寻求，则会归于增益、诽谤、未记说的三种过失，因此无法找到平等的见解。由于不希求被遍计所染污的有无未记说，所以要远离它，寻求清净平等的伟大见解。第三，所寻求的体性。然而，当了悟轮回与涅槃平等圆满、二无别的意义时，一切都只是觉性的幻化，一切法皆是，但由于没有自性实有，所以无处不是。远离任何边际，无偏的伟大自性，超越了心的思虑和语言的表达。在五根断除五境之时，一切所知皆是遍知之义的精华，根识、心和境法，从原始以来就与轮回涅槃清净平等大性无别。因此，八识或六识连同境显现为五种智慧，是胜者所说的智慧之顶——大见解的决定。见解的体性将在下文详细阐述。第四，指示法器分二。第一，自性利根者同时进入。如此寻求见解之时，对大乘法生起信心、希求、进入之相者，由于自性利根和大的意趣二者在体性上具有一体的关联，因此不修习其他乘，就能从那个基础心之上，进入到这里的大瑜伽乘，因为已经领悟了见解的意义，所以可以进入。第二，已修习的利根者次第进入分三。第一，次第者的同时者，因之乘。
English
Five, the five wisdoms, namely object, faculty, attention, etc., are inseparable from the nature of body and wisdom, which is the corresponding cause. Precious and important, the reasons such as attainment and thought mentioned above are the co-operative cause. When seeking a view through these two causes and four conditions, just as merchants travel everywhere, wishing for their desires to be fulfilled, we should also aspire to the profound essence and ultimate fruit, and strive to attain them. Second, indicating the place where to seek. Measuring with cause and condition, at the edge of the object to be measured, the object to be taken, and the field of activity of the consciousness that takes, if seeking from the unstated of existence, non-existence, and existence-non-existence, it will fall into the three faults of superimposition, defamation, and unstated, therefore the equal view cannot be found. Since we do not desire the existence-non-existence unstated that is defiled by complete imputation, we must separate from it and seek the great view of pure equality. Third, the nature of what is sought. However, when realizing the meaning of samsara and nirvana being equally complete and non-dual, everything is just a magical display of awareness, all dharmas are, but since there is no self-nature truly established, there is nowhere that is not. Separated from any extreme, the impartial great self-nature transcends the thoughts of the mind and the expressions of speech. At the time when the five faculties cut off the five objects, all knowable things are the essence of the meaning of omniscience, the root consciousness, mind, and object-dharmas are from the beginning inseparable from the pure, equal, great nature of samsara and nirvana. Therefore, the eight consciousnesses or the six consciousnesses together with the object appearing as the five wisdoms is the determination of the supreme wisdom—the great view—spoken by the Victorious Ones. The nature of the view will be explained in detail below. Fourth, indicating the vessel, in two parts. First, those with sharp natural faculties enter simultaneously. When seeking the view in this way, those who have faith, aspiration, and the manner of entering the Mahayana, because the sharp natural faculties and the great intention have an integral connection in nature, therefore without practicing other vehicles, one can enter the Mahayoga vehicle here from that basic mind, because one has understood the meaning of the view, so it is possible to enter. Second, those with trained sharp faculties enter gradually, in three parts. First, the simultaneous of the gradual, the vehicle of cause.
Chinese
修习之后进入玛哈（大）的方法是：有些人通过修习，同时安住于共同特征的大乘道上，聚集四缘和名为“因”的二因，从而进入并学习玛哈。六因缘是：如《道次第》所说：“自性与心髓相同，从善知识处获得二传承，见功德与见过失，由此生起厌离、愚昧和恐惧。第二是因，所说是也。彼即我、秘密等所缘，刹那增长，即是彼。”第二，从次第的角度，从凡夫的八种心开始，修习瑜伽以下的内容，从而安住于玛哈的方法是：有些修习者被说成是经历并修习了世俗凡夫的八种心。这八种心是什么呢？如《现观庄严论》等所说：在凡夫的相续中，仅仅生起对法的认识，如同种子一般，这是第一。供养父母等，如同幼苗一般，这是第二。布施给他人，如同树干一般，这是第三。以布施寻找堪能的对境并布施，如同树叶一般，这是第四。供养上师等，如同花朵一般，这是第五。以令他人欢喜满足的方式布施，如同果实一般，这是第六。为了生于高处而守护戒律，如同滋养一般，这是第七。供养世间神祇自在天和梵天等，这如同力量一般，诸佛如是宣说这八种心。其中，第一个是信仰之心，中间五个是布施之心，最后两个被说是以戒律为基础。之后，经历如来化身刹土一微尘数的劫数，修习共同因乘，以及修习殊胜乘瑜伽以下的道，凭借其力量，便能在此玛哈乘相遇并安住。第三，从共同乘的果位圆满，从普光地进入玛哈的果位的方法是：有些人圆满了共同因乘的五道十地，在获得第十一果位普光地时，便进入玛哈。示现正等觉的第六佛的五身、五母、五心等。
English
The way to enter Maha after practicing is: Some people, through practice, simultaneously abide in the common characteristic Mahayana paths, and gather the four conditions and the two causes called "cause," thereby entering and learning Maha. The six causes and conditions are: As stated in the Lamrim: "The nature is the same as the essence, Obtain two transmissions from the virtuous friend and protector, See merits and see faults, From this arise renunciation, ignorance, and fear. The second is said to be the cause. That is the object of focus such as self, secret, etc., Instantly increasing, that is it." Secondly, from the perspective of gradualness, starting from the eight minds of ordinary people, practicing yoga and below, the way to abide in Maha here is: Some practitioners are said to have experienced and practiced the eight minds of ordinary worldly people. What are these eight minds? As stated in the Abhisamayalankara and others: In the continuum of ordinary beings, merely generating the recognition of Dharma, like a seed, is the first. Giving to parents, etc., like a sprout, is the second. Giving to others, like a trunk, is the third. Seeking a suitable recipient and giving with generosity, like leaves, is the fourth. Offering to lamas, etc., like flowers, is the fifth. Giving in a way that makes others happy and satisfied, like fruit, is the sixth. Guarding morality for the sake of being born in higher realms, like nourishment, is the seventh. Making offerings to worldly deities such as Ishvara and Brahma, this is like strength, thus the Buddhas have declared these eight minds. Among them, the first is the mind of faith, the middle five are the minds of generosity, and the last two are said to be based on morality. Afterwards, experiencing as many kalpas as there are dust particles in one pure land of the Nirmanakaya Buddha, practicing the common cause vehicle, and practicing the path of the supreme vehicle yoga and below, by the power of that, one can encounter and abide in this Maha vehicle. Thirdly, the way to enter the fruit of Maha from the fruit of the common vehicle's completion, from the ground of All-illuminating Light, is: Some practitioners complete the five paths and ten bhumis of the common cause vehicle, and upon attaining the eleventh fruit, the ground of All-illuminating Light, they enter Maha. The five bodies, five mothers, and five minds of the sixth Buddha who manifests perfect enlightenment, etc.
Chinese
通过第十五地对任运成就之轮进行加持灌顶，并为了那些想要安住于第十二地莲花者，随顺他们的意乐显现而考虑。如同父亲的十六喜和母亲的十六喜，父亲的每一个十六喜都具有五种智慧的功用，从而圆满了显现的表诠。因此，可以确定的是，第十三地将获得文字轮的殊胜地位。第五，以理证详细阐述寻求之方法，分为两部分。第一，从普光地进入摩诃之果时，前生五事之理证是：从具有四种进入方式的词句之最终果位普光地，进入第十二地莲花者之地时，导师五身任运成就金刚持对下乘之轮的胜者海众，以任运成就的五语教法真实地宣说，这被称为前生五事之道。第二，后随理证分为两部分：于无数三劫中修习之业者，与前生五事相符之理证，以及词句之理证。第一部分分为三点。第一，由于寻求见解之意乐不同，而以不同方式证悟随顺之理，即：现在之人，在随顺那五事之后，寻求了知原因的见解之时，以七种方式，因心意的意乐不同而区分，因此，诸佛五身的五语对五轮进行表诠，各自以各自的随顺方式，与各自的心意相符而确定。第二，确定进入之所依补特伽罗，即：确定之人，实际上是从三大劫或无数三劫以来，修习下乘者，最终听闻甚深密咒之词句时不惊不怖，理解其义而获得安忍之人才能证悟。第三，随顺之理的真实本体有七种，即：与法身语相符，以不可言说之方式确定，即：如同法身真实的眷属，以其语进行表诠的方式一样，此处也以诸法自性不可言说之方式，以意义的实相来确定并证悟。报身语
English
Through the fifteenth bhumi, blessings and empowerments are bestowed upon the spontaneously accomplished wheel. Considering the appearances that accord with the aspirations of those who wish to abide in the twelfth bhumi, the lotus one. Like the sixteen joys of the father and the sixteen joys of the mother, each of the father's sixteen joys possesses the function of the five wisdoms, thereby perfecting the expression of appearances. Therefore, it is certain that the thirteenth bhumi will attain the supreme position of the wheel of letters. Fifth, the method of seeking is explained in detail through reasoning, divided into two parts. First, the reasoning of the five pre-existing things when entering the fruit of the Mahā from the land of all-pervading light is: From the final fruit of the words that have four ways of entering, the land of all-pervading light, when entering the twelfth bhumi, the lotus one, the teacher, the five kayas, the spontaneously accomplished Vajradhara, to the assembly of the victorious ones of the lower vehicle, truly teaches with the spontaneously accomplished fivefold speech of the teachings. This is called the path of the five pre-existing things. Second, the subsequent reasoning is divided into two parts: the reasoning that accords with the five pre-existing things of the karmic ones who have practiced for countless three kalpas, and the reasoning of the words. The first part has three points. First, due to the different aspirations for seeking views, the different ways of realizing the concordant reasoning are shown: When a person of the present follows those five things and seeks the view of knowing the cause, they are distinguished by seven ways due to the different aspirations of the mind. Therefore, the five speeches of the five Sugatas express the five wheels, and each determines in accordance with their own mind in their own concordant way. Second, identifying the individual who is the basis of entry: The person who actually determines is the one who has practiced the lower vehicle for three great kalpas or countless three kalpas, and who, upon hearing the words of the profound secret mantra, is not afraid or astonished, but understands the meaning and attains forbearance, that is the one who realizes it. Third, the actual nature of the concordant reasoning has seven aspects: being in accordance with the speech of the Dharmakaya, determining in an inexpressible way, that is: just as the actual retinue of the Dharmakaya is expressed through its speech, so here too, in the way that the nature of phenomena is inexpressible, one determines and realizes through the reality of the meaning. Sambhogakaya speech
Chinese
以见闻表示的方式来确定：如同圆满报身佛以言语向眷属传达信息一样，上师通过意念专注以及手势、形状、颜色等方式来确定。化身佛以言语的方式来确定：如同化身佛的表达以言语向眷属传达信息一样，上师通过言语的表达来使人理解。显现菩提的言语方式以智慧的加持来确定：如同显现菩提之身以智慧加持的言语向眷属传达信息一样，在此，通过自性智慧的加持，显现为五种智慧并加以确定。金刚身的言语方式以显现空性无别来确定：如同金刚身以无别的言语向眷属传达信息一样，声音、显现和空性二者无别，以远离边际的意义的自性无别来确定并理解。本体的言语与方式相符，将显现存在确定为见闻平等性：如同某些人以本体身向眷属传达平等性的言语一样，如此，将所有显现和存在的法，通过见闻本身，不加分别地确定为显现空性平等性并理解。秘密身的言语与方式相符，以方便道的行为来确定：如同导师秘密身向眷属中的行者，以难以示现的具足五种智慧之力的言语传达信息一样，在此，通过与明妃行事的方便，将乐空无二确定并理解。第二，词语的理证有二：以词语来确定，以及确定者和理解的方式。第一部分有二：第一，确定词语本身，对于某些未能理解上述方式的人，如同过去四身以四种言语向四种眷属传达信息一样，在此需要以词语来确定，即向法身的眷属——有智慧者，介绍法性如实，作为胜义确定的理证；导师秘密身向具有贪恋执着的眷属