English
Having heard the instructions from the Guru, as previously shown, with two causes and four conditions, a fluctuating mind arises, desiring to enter the meaning of the unsurpassed vehicle. With the aspiration, "If only I could understand the basis of Maha, the meaning of reality," in the leisure of the excellent image, the Vajra arises sequentially and enters. Through the firm door of the supreme and unsurpassed Samaya, it is given there. To the disciple who has been determined to be of the Maha lineage, the ten empowerments that benefit, and within the empowerments of ability, the empowerment of listening and the empowerment of meditation, both are blessed and placed in the continuum. After that, by diligently engaging in listening and contemplation, the excellent method of opening the eye of one's own wisdom, for the sake of seeing the mandala through the cause of one's own nature. By listening to and contemplating the Maha treatises, one takes the excellent wisdom, becoming a vessel capable of being trained. Among them, some are sudden and some are gradual, and among the two, the sudden has six edges. Here, the six edges are: the suddenness of the time limit, the suddenness of nature, the suddenness of the base, the suddenness of the temporary state, the suddenness of the completion of activity, and the suddenness of speech and silence. The former is: having previously trained in the vehicle of definite emergence, abandoning the three sections of Kriya Yoga, and suddenly entering Maha, and so on. The second is that the faculties are naturally sharp, and realization and liberation occur simultaneously. The third is entering the supreme vehicle directly from being an ordinary person without having practiced any mantra. The fourth is that the Tögal practitioner abandons the temporary path and transcends suddenly. The fifth is that the path is completed, and one goes to the ground of Buddhahood in an instant. The sixth is that through the oral instructions of the ear-whispered lineage, self-appearance manifests in an instant. Having previously trained for as many eons as there are dust particles, without engaging in the outer limits of having trained in the common vehicle for that long, entering the meaning of the illusory net of Maha, where ultimate and conventional are unobstructed, non-conceptual, and undifferentiated. Having previously trained for as many eons as there are dust particles in a field and then entering Maha, in this life, among the four vehicles of definite emergence, one trains sequentially and then suddenly enters Maha in this life and proceeds. Some trainings are for others whose faculties are naturally sharp. Like the lower part of the Great Vehicle of cause and effect, Sutra and Tantra.
Chinese
进入二者。先前无论大小乘都没有修习过，就进入大乘，这是神力加持成就的三种，即法自性或自性成就，神力成就，加持成就。因为这样成就的三种，所以成就为自性根器敏锐者。其中第一种自性或自性成就，是菩提心从自生智慧中安住于成佛的自性，所以称为自性自性成就。第二种是大乘种姓具有能理解、能证悟的五种智慧自性。第三种是与此相符，由佛陀等加持的自性产生加持。因此，高如天空，稳如须弥山，快如闪电，锐如利剑，广如大地，宽如虚空，深如大海，具有智慧和理性，像这样的人。 自己也依靠外缘善知识，以及他的智慧和外缘的次第。 区分开来，因的大乘和果的大乘。 不确定地进入，如果遇到摩诃的导师，就会进入这里。这也是成为自性和修习之器，具有自心稳固之器的七种自性，即一切事物的根本，以及与真实意义的善知识们，在本体上二者为一或自性为一的自心所示的根本相关联。具有此者，具有所知和能知的关系，器情方面与大乘的教证和精要相关联。 上师善知识是怙主，所知和能知，弟子二者通过业和慈悲相关联。 与因缘相关联，因此，殊胜乘摩诃瑜伽的教证，金刚上师们与上师。 相遇，为了证悟，具有二因四缘即六者。 因为具有，所以不确定，即大乘因和外者任何一个进入。 是依靠智慧根器如何信奉，以及信奉的因缘善知识。 中观、唯识、名相，大乘因或行为，事部克里亚的方便二者，或者。 瑜伽，即瑜伽的乘等。
English
Entering into two. Without having practiced either the Greater or Lesser Vehicle before, entering into the Great Vehicle is accomplished through three kinds of power and blessings: accomplished by the nature of Dharma or essence itself, accomplished by power, and accomplished by blessings. Because of these three kinds of accomplishment, one is accomplished as having sharp faculties of inherent nature. Among these, the first, accomplishment by nature or essence itself, is called accomplishment by nature itself because the essence of enlightenment abides in the nature of Buddhahood from self-arisen wisdom. The second is having the five natures of intelligence of the Great Vehicle lineage, capable of understanding and realizing. The third is that, in accordance with this, blessings arise from the nature blessed by the Buddhas and others. Therefore, high like the sky, stable like Mount Meru, swift like lightning, sharp like a sword, vast like the earth, wide like space, deep like the ocean, possessing intelligence and reason, such a person. Oneself also relies on external conditions, virtuous friends, and the order of their wisdom and external conditions. Distinguishing them, the Great Vehicle of cause and the Great Vehicle of result. Entering uncertainly, and if one encounters the teacher of Maha, one will enter here. That too, having become a vessel of nature and practice, possessing the seven natures of a vessel of stable mind, that is, the basis of all things, and the basis shown by one's own mind, which is one in essence or one in self with the virtuous friends of true meaning, is related. Having that, there is a relationship of what is to be known and what knows, and in terms of vessel and essence, it is related to the scriptures and essence of the Great Vehicle. The Lama, the virtuous friend, is the protector, and what is to be known and what knows, the two disciples are related through karma and compassion. Related to cause and condition, therefore, the scriptures of the Supreme Vehicle Maha Yoga, the Vajra masters meet with the master. Meeting, in order to realize, having two causes and four conditions, that is, six. Because of having, it is uncertain, that is, entering either the Great Vehicle cause or the outer one. It depends on how one is devoted to the faculty of wisdom, and the virtuous friend who is the condition of devotion. Madhyamaka, Mind-Only, characteristics, the Great Vehicle cause or action, either of the two means of the Action Tantra Kriya, or. Yoga, that is, the Yoga Vehicle, and so on.
Chinese
因此，使之与任何所喜好的相结合。然后，同样地，这里也进入嘛哈。次第者如前一样，以动摇的、希求的进入之心，在此与嘛哈相结合。安住于此，以使有情义利究竟的心，相对于最初的刹那，是长久的时间。种姓不定的异生凡夫，从关联的因和缘四者，以及具备的等起因四者，即如来藏自性安住，与轮回的过患和获得嘛哈的功德一同作为因，厌恶下者而进入上者。因的缘是自性清净安住，即对轮回生起厌离。主宰的缘是此殊胜大乘的善知识。所缘的缘是密咒嘛哈瑜伽。俱生缘是前前开启后后的智慧。如是，对以上各者也应作为所缘。将瑜伽与上下相结合，譬如黑暗中出现太阳的光芒，如火在根部蔓延。生起殊胜之心，那动摇、希求和进入等，也如先前次第一样，次第生起。那么，进入的方式的差别，具备七种器之智慧的自性，也是坦特罗，即续部秘密藏的。经论的具器者，心性善良，行为良好，自性具备慈悲的智慧等。具备器之功德，因此以三慧的修学，在自性的处所，自生的广大坛城中。听闻经论，如同区分所缘。见解证悟，缓慢地见到，通过修习，缓慢地领悟。如同获得现证的灌顶。如是，通达进入四支的殊胜意义，首先，为了听闻和思维而努力。具备法器之人，成为听闻智慧的修习之器。在寻求之时，以二因和四缘次第修习，从而获得对嘛哈的堪忍。自性成为法器，自己不畏惧嘛哈而获得堪忍。因此，为了通达嘛哈的经论，以希望和希求之心听闻，并精进修习，以及ka结合ka哇。哪些具器者听闻和思维的
English
Therefore, it is made to combine with whatever is desired. Then, similarly, here also is the entry into Maha. The sequential one, as before, with a wavering, longing entering mind, here combines with Maha. Abiding in this, the mind that perfects the meaning of sentient beings, relative to the initial instant, is a long time. Those of uncertain lineage, ordinary beings, from the four related causes and conditions, and possessing the four co-emergent causes, namely, the Tathagatagarbha abiding in its own nature, together with the faults of samsara and the attainment of the qualities of Maha, act as a cause, disliking the lower and entering the higher. The condition of the cause is abiding in self-purification, that is, generating aversion to samsara. The dominant condition is the virtuous friend of this supreme Great Vehicle. The object condition is the secret mantra Mahayoga. The immediately preceding condition is the wisdom that opens the preceding to the succeeding. Thus, all the above should also be taken as objects. Combining yoga with superior and inferior, for example, like the rays of the sun appearing in darkness, like fire spreading at the root. The arising of a superior mind, that wavering, longing, and entering, etc., also arise sequentially, as in the previous order. So, the difference in the way of entering, possessing the seven natures of the vessel's mind, is also Tantra, that is, the secret essence of the continuum. The one possessing the vessel of the scriptures, with a kind heart, good conduct, and wisdom endowed with compassion, etc. Possessing the qualities of the vessel, therefore, with the training of the three wisdoms, in the place of one's own nature, in the great mandala of self-arising. Hearing the scriptures is like distinguishing the object. Realizing the view, seeing slowly, through practice, slowly understanding. It is like obtaining the empowerment of manifestation. Thus, understanding the supreme meaning of the four limbs of entering, first, strive for hearing and thinking. The person possessing the vessel becomes a vessel for the practice of the wisdom of hearing. When seeking, through the two causes and four conditions, practicing sequentially, thereby obtaining forbearance towards Maha. One's own nature becomes a vessel, one does not fear Maha and obtains forbearance. Therefore, in order to understand the scriptures of Maha, listen with a mind of hope and longing, and diligently practice, and ka combine ka wa. Those possessing vessels who listen and think
Chinese
当进行智慧时，通过听闻经典并记住所听的内容来进行思考；当思考时，进行辨析。这两者是理解和认识见解的原因。有些堪布和善知识拥有经文和口诀，他们不努力于意义，而是将一起理解见解视为一种缘起。智慧的自性具备高、稳、快、锐、大、广、深七种特征，其中自性、能力和敏锐是相似和具备的原因。因此，当时间、地点、关系、原因和条件都具备时，用智慧之眼寻找见解。通过推理来消除疑惑，并从智慧的特殊角度出发，纠正智慧的错误理解。专注于不错误的摩诃宗义，并接受它。宗义的基础和衡量标准是通过推理来确定的，这是对已成立之事的见解。这三种形式通过推理来衡量，将有和无的基础简要地放在一起。圆满正等觉的导师，以五身调伏的眷属，自然成就的持明者们，无生之义，密意之象征，言语之词，无别金刚，理性的加持，这五种说法揭示了所量度的真实。直接确定和衡量它。理解那个意义也通过五种事物、五种方式和五种词语。确定事物，用五种表达来象征，这是产生推理的基础。从那五种事物推理中，对于五种眷属，直接传达真实，并且后代追随它，并使之具有智慧。像经过燃烧、切割和研磨的黄金一样，通过五种事物来仔细检查方式和词语，并确定它。通过那五种事物来确定，并且完全检查的基础是所量度的。五根的五境显现为显而易见的一切法。一切境并非存在，这是承诺。推理是自生智慧的阿赖耶识。内外各种事物是自显现的。因此，对于轮回和涅槃，要检查和思考对事物的执着。这个世界上存在的事物，名称、差异和特征。