Chinese
广说。 其中有二：以安立法和修持法两种。以口诀的力量安立，以智慧的力量安立。 其中有二：安立法不错误和错误。 初者有二：略说和广说。 其中有二：一时总括安立，和见解见道之后安立。 初者有四：修持诸法如是性，修持诸法和法性二者为一，修持无思之境，和修持什么也不思。 见道之后安立有二：以何证悟法性之义，和证悟之义的体性。 其中有三：离去来，离边中，离能取所取。 其中有二：意义和道理。 安立法错误有三：趣入之过患，趣入之功德，和缘则错误的譬喻意义。 第四本体有二：略说和广说。 其中有三：名相，本体和定义。 初者有二：意义的名相和名称的名相。 初者有二：显示四种名相和最后的功德。 初者有四：因的，大乘的，事部的，瑜伽部的，大瑜伽部的如是性。 名称有二：真实和各自的本体定义理由和三者具备的显示。 本体有三：止观双运，法界和智慧二无别，和修持此义的次第功德。 定义有二：真实和不执著意义的功德。 第五过患有二：发誓宣说和自己的体性。 其中有三：共同的过患，六种散乱，十种中断的过患，遮蔽的根本支分的过患和四种由证悟产生的过患，由界产生的违缘，由行为产生的过患。 第六对治法有三：与智慧结合以三种对治法对治，以遮破和建立的对治法和二者对治分别的过患，对治界的过患，和对治行为的过患。 第七验相有三：略说，广说，和摄集而选择。 广说
English
Extensive explanation. There are two aspects to this: establishing through methods and practicing through methods. Establishing through the power of instructions and establishing through the power of wisdom. There are two aspects to this: correct methods of establishing and incorrect methods. The first has two aspects: concise and extensive. There are two aspects to this: establishing all at once in a general manner and establishing after seeing the view. The first has four aspects: meditating on all phenomena as suchness, meditating on phenomena and suchness as one, meditating without an object of thought, and meditating without thinking of anything at all. Establishing after seeing the view has two aspects: what realizes the meaning of the nature of phenomena and the essence of the meaning of realization. There are three aspects to this: being free from going and coming, being free from extremes and center, and being free from grasping and being grasped. There are two aspects to this: meaning and reason. Incorrect methods of establishing have three aspects: the fault of entering, the greatness of entering, and the example of the meaning of error if one focuses. The fourth, essence, has two aspects: concise and extensive. There are three aspects to this: categories, essence, and definition. The first has two aspects: categories of meaning and categories of names. The first has two aspects: showing four categories and the final greatness. The first has four aspects: the suchness of the causal Great Vehicle, Kriya, Yoga, and Maha Yoga. The name count has two aspects: the actual and the explanation that each of these possesses essence, definition, reason, and the three qualities. Essence has three aspects: the union of calm abiding and insight, the non-duality of space and wisdom, and the qualities of the stages of meditating on that meaning. Definition has two aspects: the actual and the quality of not being attached to meaning. The fifth, faults, has two aspects: vowing to explain and one's own essence. There are three aspects to this: common faults, six distractions, ten faults that interrupt, the faults of the root and branches that obscure, the faults arising from the four realizations, the conditions arising from the elements, and the faults arising from behavior. The sixth, remedies, has three aspects: applying the three remedies in conjunction with intelligence, remedying the faults of conceptualization with the remedies of negation and affirmation, remedying the faults of the elements, and remedying the faults of behavior. The seventh, experiences, has three aspects: concise, extensive, and selecting by summarizing the entry. Extensive.
Chinese
五种境界：动摇，获得，习惯，稳固，究竟的境界。第八，行持分二：略和广。其中分二：自利和他利。第一，分三：与智慧相应的行持，一切行止都用于二资粮，以及它的功德。他利行持分三：自利中圆满他利之理，一切续部行持都与见修相关联，为了他利而修习更高的道，从而成办利益。第九，三昧耶分三：特殊的誓言，如何具足共同的誓言之理，以及上下道的誓言有差别的例子和意义。第一，分三：本体，守护的方法，以及定义。本体分三：等持的誓言，见地的誓言，以及安立其为誓言的合理性。第十，暖相分三：总的宣说三种暖相，外境显现和内心显现两种暖相的差别，以及它产生的次第。第十一，征相分二：宣说暖相征相的必要，以及真实的征相。其中分二：略和广。其中分三：征相，神通，以及神变。征相分二：略和广。其中分二：外征相和内征相。其中分二：显现于身体和显现于内心。神通分二：略和广。其中分二：有漏的神通和无漏的神通。第一，分二：名称和对境的差别。无漏的神通分二：对境的差别和因位的菩萨的神通和二者的差别。第一，分三：寿命自在，千手，以及任运成就。第十二，梦兆分四：清净障碍而见到意义的梦，天神加持的梦，区分它是魔还是天神，以及对非上师保密。第二，分二：产生的因和自己的本体。第十三，利益分七：从因上不被善恶所染污，从果上不被异熟苦乐所染污，行持如同旃檀，不舍弃轮回，见到真谛，来去如旃檀，以及相好
English
Five states: wavering, attainment, habituation, stability, and the ultimate state. Eighth, conduct is divided into two: concise and extensive. Among them, there are two: self-benefit and the benefit of others. First, there are three: conduct in accordance with wisdom, all actions are used for the two accumulations, and its merits. The conduct for the benefit of others is divided into three: the way to perfect the benefit of others in self-benefit, all tantric conduct is related to view and meditation, and practicing the higher path for the benefit of others, thereby accomplishing benefit. Ninth, Samaya is divided into three: special vows, how to possess the common vows, and examples and meanings of the differences between the vows of the upper and lower paths. First, there are three: essence, methods of protection, and definition. The essence is divided into three: the vows of Samadhi, the vows of view, and the rationality of establishing it as a vow. Tenth, heat is divided into three: general explanation of the three heats, the difference between the two heats of external appearance and internal mind appearance, and the order in which it arises. Eleventh, signs are divided into two: the necessity of explaining the signs of heat, and the actual signs. Among them, there are two: concise and extensive. Among them, there are three: signs, clairvoyance, and miracles. Signs are divided into two: concise and extensive. Among them, there are two: external signs and internal signs. Among them, there are two: appearing on the body and appearing on the mind. Clairvoyance is divided into two: concise and extensive. Among them, there are two: contaminated clairvoyance and uncontaminated clairvoyance. First, there are two: the difference between name and object. Uncontaminated clairvoyance is divided into two: the difference between the object and the difference between the clairvoyance of the Bodhisattva in the causal stage and the two. First, there are three: life empowerment, thousand hands, and spontaneous accomplishment. Twelfth, dreams are divided into four: dreams of purifying obscurations and seeing meaning, dreams blessed by gods, distinguishing whether it is a demon or a god, and keeping it secret from non-lamas. Second, there are two: the cause of arising and its own essence. Thirteenth, the benefits are divided into seven: not being contaminated by good and evil from the cause, not being contaminated by the suffering and happiness of ripening from the result, conduct like sandalwood, not abandoning samsara, seeing the truth, coming and going like sandalwood, and auspicious signs.
Chinese
这是通过压制来产生的利益。第四个是关于两种超越：无相和有相。第十五个是关于证得法身果位的阐述。第二，关于大悲瑜伽，其中有两部分。在当前情况下，有两个要点：阐述与前一个身体相符，以及详细解释各个分支。其中有十五个部分：首先是前行，第二是关于必要性的划分，分为两部分：正文，以及与进入禅定的间隔相关的经验。第一部分分为两部分：排除其他，以及追求目标。第三，关于修习的方法，分为三个部分：实际的修习方法，以及在修习时如何圆满四无量心，以及因此如何超越因地乘的大悲。第一部分分为两部分：概要和详细。其中分为两部分：通过区分智慧的因来修习，以及在未熟悉五道之后进行修习。第一部分分为三个部分：一切法自性空性的例子，以及从自他一异中解脱的合理性，以及修习的方法。在熟悉前一道之后进行修习，有三个要点：同时进行总体修习，修习与境分离，以及具备功德的修习方法。关于相和自性，分为两部分：概要和详细。其中分为两部分：自性和共同的数量，以及定义。第一部分分为两部分：所修习的意义的自性，以及修习禅定的自性。第一部分有六种幻化的事物：邪见、缘起、觉性、手印、方便和智慧幻化。其中分为两部分：定义和自性。第五，关于过失，分为两部分：概要和详细。其中分为三个部分：过失的因，以及其自身的自性。过患。关于自性，分为两部分：共同的过失是微小而稀少的，以及特殊过失的区分。第六，关于补救的方法，分为三个部分：自生自灭，以及完全地进行和显现，以及通过对治来补救。第一部分分为两部分：实际意义和合理性。关于依赖对治，分为三个部分：界的过失，以及掉举和沉没，以及补救。第七，关于体验，分为两部分：简要地阐述由于执着清净而显现的五种体验，以及详细地解释五种体验。其中有五种：动摇、获得、熟悉、显现和究竟。
English
This is the benefit of suppressing. The fourth is about two transcendences: the absence of characteristics and the presence of characteristics. The fifteenth is about the exposition of attaining the Dharmakaya fruit. Second, regarding the Great Compassion Yoga, there are two parts. In the present case, there are two points: explaining the conformity with the previous body, and explaining the branches in detail. Among these fifteen parts: first is the preliminary, and second is the division of necessity, divided into two parts: the actual text, and the experience related to the interval of entering samadhi. The first part is divided into two parts: excluding others, and pursuing the goal. Third, regarding the method of cultivation, there are three parts: the actual method of cultivation, and how the four immeasurables are perfected during cultivation, and thus how it surpasses the compassion of the causal vehicle. The first part is divided into two parts: summary and detail. Among these, there are two parts: cultivating through the cause of discriminating wisdom, and cultivating after not being familiar with the five paths. The first part is divided into three parts: the example of the emptiness of all phenomena by their own nature, and the rationality of liberation from self and other being one or different, and the method of cultivating it. Cultivating after being familiar with the previous path has three points: cultivating in a general way all at once, cultivating separation from objects, and the method of cultivation with qualities. Regarding aspect and essence, there are two parts: summary and detail. Among these, there are two parts: the essence and common number, and the definition. The first part is divided into two parts: the essence of the meaning to be cultivated, and the essence of the samadhi of cultivation. The first part has six illusory things: wrong conception, dependent origination, awareness, mudra, means, and wisdom illusion. Among these, there are two parts: definition and essence. Fifth, regarding faults, there are two parts: summary and detail. Among these, there are three parts: the cause of faults, and its own essence. The faults. Regarding essence, there are two parts: the common faults are subtle and few, and the distinction of special faults. Sixth, regarding the method of remedy, there are three parts: self-arising self-pacifying, and completely doing and manifesting, and remedying through antidotes. The first part is divided into two parts: actual meaning and rationality. Regarding relying on antidotes, there are three parts: the faults of the elements, and agitation and sinking, and remedy. Seventh, regarding experience, there are two parts: briefly explaining the five experiences that appear due to attachment to purity, and explaining the five experiences in detail. Among these, there are five: wavering, attainment, familiarity, manifestation, and consummation.