English
And, it is the simultaneous entry of the final period situation. Second, the detailed explanation is divided into two: the gradual of gradual, and the simultaneous of gradual. First, there are two. First, the rule of preliminary practice is: the former of the brief instruction, the gradual of long time, that is, the Tantra, that is, the treatise of the Secret Essence of the Tantra, in the last chapter itself, it says: the grounds and paths of the lower vehicles are arranged in order without mixing the differences between the upper and lower, and it is also the path ladder that ultimately goes through the Secret Essence. What is the special arrangement? The four vehicles of gods, humans, hearers, solitary realizers, and bodhisattvas, according to their respective treatises, unfailingly arise from where without error, and where do they unfailingly arise? By the one secret mantra vehicle, it abides in the ultimate fruit. Thus, in the path ladder itself, after completely completing the preliminary practice of the ten perfections, etc., one should be combined with Mahayoga. Second, there are three ways to enter its meaning through pith instructions. First, the basis of entry, the way the eight minds of ordinary beings arise is: Therefore, those whose lineage is not determined are those who have faith but no realization, and the supreme lineage that enters and practices in accordance with the gate of all vehicles, from the root, the way of generating the mind is: from the six consciousnesses, from the dark consciousness that does not understand anything about karma, cause and effect, etc., to the way the mind of an ordinary person who does not change his philosophical views arises, that itself is the cause of the self-nature of the Tathagatagarbha abiding in itself, giving rise to a slight aversion to samsara, thereby abiding in fasting, or wanting happiness and abandoning unhappiness, abiding in fasting. In this way, when the eight minds of ordinary worldly people are perfected and abide: making one food is a seed; giving alms to ghosts is a sprout; giving alms without near or far is a trunk; giving alms fully is a branch or leaf; offering to lamas, etc., is a flower; giving alms with joy is a fruit; guarding precepts for the sake of high status is nourishment; worshiping worldly gods is power, these eight. Among them, the first is the mind of faith, the middle five are the mind of generosity, and the last two are the mind of discipline. Second, the cause and condition of entry, the general determination is: In general, the realm, the Tathagatagarbha self-nature abides, the cause of having equality without difference, and the lama, the virtuous friend.
Chinese
从救脱痛苦的众生怙主处听闻二种教言，何为二种？即见上方已逝之功德，及见下方轮回之过患。以彼之力，生起厌离轮回及愚昧，以及欣乐功德及信受之心。宣说此二为共同运作之因。四缘为：上方之上师为所有者之缘，密咒等乘为所缘之缘，见功过之学徒，即具器之因之缘。此三者聚合之刹那，心之增长，即与动摇心相关联之无间缘。第三，进入之方式有三。第一，进入天人之乘之方式，附带譬喻。如是，从二因四缘，即六者圆满，如草中生火般，心大为动摇。从解脱之四乘之最初，从天人之乘生心而进入之方式，即最初名为“ཞོགས་”。第二，以因缘次第进入乘之方式。从天人之乘，次第行进至声闻、独觉、菩萨、克里亚瑜伽之乘。如何行进？即从二因开始，以四缘之力，使乘从下向上提升。第三，从瑜伽进入玛哈之方式有二。第一，因缘为：又，安住于瑜伽部瑜伽之乘者，对此宣说玛哈之乘之怙主，即从上师处听闻瑜伽以下之过患，及玛哈之功德之二种教言，如前所示，即以二因四缘之方式进入。第二，生心之次第有四。第一，动摇心。生起并出现欲进入无上殊胜之乘玛哈瑜伽之动摇心。第二，希愿心。以动摇心之基础开启理解，生起欲通达玛哈之义之心，故为希愿心。第三，进入心。以胜过业与行为之义所象征之形象供养之坛城中，以十八法进入。第四，安住心亦有二。第一，领受进入法之誓言并灌顶：于彼时，亦领受并给予无上殊胜之乘玛哈之根本与支分之誓言。善逝
English
Having heard two teachings from the protector of beings who saves from suffering, what are they? Seeing the virtues of those who have passed above and seeing the faults of the lower cycle of existence. By the power of that, a mind arises that is weary and ignorant of cyclic existence, and a mind that is eager for virtue and believes in it. It is said that these two are the cause of working together. The four conditions are: the upper lama is the condition of the owner, mantra and other vehicles are the condition of the object, the student who sees faults and virtues is the condition of the cause of the vessel. The moment these three are complete, the development of the mind is the immediate condition associated with the moving mind. Third, there are three ways to enter. First, the way to enter the vehicle of gods and humans with examples. Thus, from the completion of the two causes and four conditions, that is, six, the mind is greatly moved, like fire spreading from grass. From the beginning of the four vehicles of liberation, the way to enter from the mind arising from the vehicle of gods and humans is called "zhogs" at first. Second, the way to enter the vehicle gradually by cause and condition. From the vehicle of gods and humans, gradually proceed to the vehicles of hearers, solitary realizers, bodhisattvas, and Kriya Yoga. How to proceed? That is, starting from the two causes, by the power of the four conditions, the vehicle is made to rise from the bottom to the top. Third, there are two ways to enter from Yoga to Maha. First, the cause and condition are: Also, for those who abide in the Yoga vehicle of the Yoga Tantra, the protector who teaches this Maha vehicle, that is, the two teachings of the faults of Yoga and below from the teacher, and the virtues of Maha, as shown above, enter through the two causes and four conditions. Second, there are four stages of mind generation. First, moving mind. A moving mind arises and occurs, thinking of entering the Maha Yoga, the supreme vehicle. Second, aspirational mind. Because the basis of the moving mind opens the understanding, the aspiration to understand the meaning of Maha arises, so it is the aspirational mind. Third, entering mind. In the mandala of image offerings that symbolizes the meaning that surpasses actions and deeds, it enters with eighteen dharmas. Fourth, there are also two types of abiding mind. First, receiving the vows of entering the Dharma and empowerment: At that time, the root and branch vows of the supreme Maha vehicle are also received and given. Sugata
Chinese
为了利益那些确定属于贪欲之种姓的弟子，授予灌顶。为了能够利益自己，将听闻、禅修、灌顶这三者的加持安放在弟子的相续中。第二，采取通过听闻和思考来领悟见解的方法。然后，为了开启智慧之眼，即见解，努力听闻和思考。为了能够见到自性之坛城，通过听闻和思考来领悟见解。从《摩诃》的论典中，接受听闻和思考的殊胜智慧，这是安住之心。第二种人是，有些人直到现在为止，都在共同乘中修习，在生命晚期突然进入摩诃之道的。什么时候进入呢？当像劫数和尘土一样多的时间过去之后，修习了如此多的共同乘，最后进入幻化网的摩诃之道。如何进入呢？先修习，然后在今生的前半生，次第修习四种决定出现的乘，从外续三部中，突然生起摩诃之热而进入，或者进入此乘。第二种情况，在时间临近时也有两种。第一，简要说明：有些人没有修习，但具有敏锐的自性智慧之根。他们进入大乘或小乘的因果乘。以前没有在道次第的乘中修习，也能进入大乘，因为自性法性成立，有清净和不清净等各种根性。法性以自性成立，有各种意乐。法仅仅以自相成立，有敏锐和迟钝等各种根性。因此，有清净的根性，喜欢大乘，具有敏锐的根性这三种条件，所以自性中就成立了敏锐的根性。也就是说，智慧高远如天空，不变而稳固如山，对一切所知都迅速如闪电，能剖析所知的深处而敏锐如利剑，因为通晓一切而广大如大地，因为理解远离了肯定和否定而开阔如虚空，因为理解远离了名相而深邃如大海，具有这七种条件，这样的人就是进入大乘之因的补特伽罗，也是具足顺缘的善知识，以及具足七种特征的弟子的因缘，这个弟子的智慧广大。
English
To benefit disciples who are definitely of the lineage of attachment, empower them. To be able to benefit oneself, place the blessings of hearing, meditation, and empowerment in the disciple's mindstream. Second, take up the practice of listening and contemplating to realize the view. Then, to open the eye of wisdom, which is the view, strive in listening and contemplating. In order to see the mandala of one's own nature, realize the view through listening and contemplating. From the Mahā treatises, accept the supreme wisdom of listening and contemplating, which is the abiding mind. The second type of person is someone who, until now, has been practicing in the common vehicle, and suddenly enters the Mahā path in their later years. When do they enter? After a time equal to the number of kalpas and dust particles has passed, having practiced so many common vehicles, they finally enter the Mahā path of the net of illusion. How do they enter? Having practiced before, and then in the first half of this life, gradually practicing the four vehicles that will definitely arise, from the three outer tantras, they suddenly generate the heat of Mahā and enter, or enter this vehicle. Secondly, there are also two types of people who are close in time. First, a brief explanation: Some people have sharp faculties of innate wisdom without having practiced. They enter either the great or small vehicle of cause and effect. They can enter the Great Vehicle without having previously trained their minds in the stages of the path, because the nature of reality is established, and there are various faculties, such as pure and impure. Phenomena are established by their own nature, and there are various inclinations. Dharma is established only by its own characteristics, and there are various faculties, such as sharp and dull. Therefore, there are three conditions: a pure faculty, a liking for the Great Vehicle, and a sharp faculty. Therefore, a sharp faculty is established by nature. That is, intelligence is as high as the sky, unwavering and stable as a mountain, swift to all objects of knowledge as lightning, sharp as a sword in penetrating the depths of knowledge, vast as the earth in knowing all things, broad as space in understanding free from affirmation and negation, and deep as the ocean in understanding free from names and concepts, possessing these seven qualities. Such a person is the cause for entering the Great Vehicle, and is also a virtuous friend with favorable conditions, and the cause is a disciple with seven characteristics, and that disciple's intelligence is great.
Chinese
从小生起次第分开，顿渐之因果大乘等，不决定进入和顿入之顿入从一开始就进入到嘛哈这里。第二，广说分二：顿渐之随欲进入大乘，以及顿入之顿入从原始就进入嘛哈。第一分二：第一，值遇具缘大乘，顿渐次第进入因之乘者，以及进入果之乘者，也具有四种关联的方式，自心性清净是稳固之本体，讲解此者之善知识等与心性本体以自性为一体而关联，以及具有此义者是所知，自性之根器敏锐是能知，以所知能知而关联。具有七种自性者，此为器，具有此者为精要，大乘之二教言以器与精要而关联，上师是众生之怙主，弟子有对此生起慈悲之事业，上师有生起慈悲之方便，以业愿慈悲而关联。具有四种关联，因此值遇殊胜之乘，中观之教言和果位殊胜之密咒金刚乘等，为了使之值遇而具有四种关联。第二，以具有因缘而进入分二：第一，不决定进入，以上面的二因四缘共六者，对于因和外密不决定进入是，以自己的智慧根器利钝次第，随各自意乐大小之善知识和合之缘，而与因明乘或者事部克里亚或者二者邬波或者瑜伽瑜伽之乘相应。第二，进入嘛哈，从那以后如上面所示，以六因缘而进入此嘛哈也是，如之前次第之时候一样，以动摇之心、愿心和进入之心与嘛哈相应后，以嘛哈之义三种智慧使安住于此之心的真实义达到究竟，相对于顿入之顿入来说是长久之时。第二，顿入之顿入分三：第一，种姓不决定之