English
From the arising of the small, the gradual separation leads to the simultaneous and gradual great vehicle of cause and effect, etc. Entering indeterminately and the simultaneous entering of the simultaneous, from the beginning entering into this very Maha. Second, the extensive explanation has two parts: the simultaneous and gradual entering into any desired Mahayana, and the simultaneous entering of the simultaneous, from the beginning entering into Maha. The first has two parts: First, encountering the connected Mahayana, the simultaneous and gradual entering into the vehicle of cause, and the entering into the vehicle of effect, also possessing four kinds of connections, the purity of one's own mind-essence is the stable entity. The virtuous friends who explain this and the mind-essence are connected as one in essence. And possessing this meaning is the knowable, the sharpness of one's innate faculties is the knower, and they are connected by the knowable and the knower. Possessing seven natures, this is the vessel, and possessing this is the essence. The two teachings of the Great Vehicle are connected as vessel and essence. The lama is the protector of beings, and the disciple has the task of generating compassion for him. The lama has the means of generating compassion, and they are connected by action, aspiration, and compassion. Possessing four connections, therefore, encountering the supreme vehicle, the teachings of Madhyamaka and the particularly excellent result, the secret mantra Vajrayana, etc., in order to make them encounter, it possesses four connections. Second, entering with cause and condition has two parts: First, indeterminate entry, with the above two causes and four conditions, a total of six, the indeterminate entry into cause and outer mantra is, according to the sharpness or dullness of one's own intellectual faculties, depending on the greater or lesser inclination, due to the condition of meeting a virtuous friend, one is connected to the Vehicle of Reasoning, or the Action Kriya, or both, Upa, or the Yoga Yoga Vehicle. Second, entering Maha, from then on, as shown above, entering this Maha also with the six causes and conditions, as in the previous gradual stage, with the wavering mind, the aspirational mind, and the entering mind, after connecting with Maha, with the meaning of Maha, the three wisdoms make the definitive meaning of the mind abiding in this reach its ultimate conclusion, which is a long time compared to the simultaneous entering of the simultaneous. Second, the simultaneous entering of the simultaneous has three parts: First, the lineage is indeterminate
Chinese
从座上生起大乐心之理：如前所示，以种姓不定的最好者，从最初之时起，便如前一样具备四种关系、六种因缘，因此，以通达未造作的真实义的智慧，修习殊胜的大乘，譬如消除黑暗之景，旭日东升之状，或如野草蔓延之火一般摇动。发愿、进入、安住和究竟也如先前所示。第二，以具备法器的功德而追求听闻，虽与具备七种特征没有差别，但以“又”字，如密续，即《秘密藏续》的经文中第三品所说，具备法器的良好品行，如新出家僧人的行为一般，以及自性善良如黄金等，内心坚定，能为佛法毫不吝惜地舍弃身体受用等。远离法器四种过失的诸多功德，安住于三慧的修习，进入自性任运的大坛城有四种：进入听闻经文如睁开眼睛，以领悟意义而进入如见到坛城，以习惯而进入如进入坛城，以获得果位而进入如获得灌顶。这四支是意义殊胜的，首先是专门致力于听闻。第三，即使没有六种因缘，自然而然地进入听闻之理。补特伽罗次第和同时这二者的听闻，在寻求见解之时，以二因和缘，即以四缘获得不畏惧意义的忍耐，以及不依赖因缘的自性自然获得对意义的忍耐。期待领悟见解并以期望获得果位之心，而修习听闻经文的精进。第三，共同宣说因缘有三。第一，宣说听闻、思维为知见之因。具备法器的众生，通过听闻之门听受，以及以意念思维的智慧之义二者进行观察之时，首先听闻经文，以耳听闻之词语铭记于心，并思维其意义。如是，在思维的智慧之时，也领悟意义并详细观察。如是，这二者，即领悟和观察，是知见之因。
English
The way to generate the Mahasukha mind from the seat: As mentioned above, with the best of those with uncertain lineage, from the very beginning, just like before, possessing the four connections and six causes and conditions, therefore, with the wisdom that realizes the uncreated true meaning, practicing the supreme Mahayana is like the appearance of the sun's rays rising to dispel the darkness, or like a fire spreading through the grass. Aspiration, entering, abiding, and completion are also as previously shown. Second, by possessing the qualities of a vessel, one seeks to hear the teachings. Although there is no difference from possessing the seven characteristics, with the word "also," as explained in the third chapter of the tantra, that is, the text of the Guhyagarbha Tantra, possessing the good conduct of a vessel, like the behavior of a newly ordained monk, and having a good nature like gold, etc., with a firm mind from within, being able to unreservedly give up body and possessions for the sake of the Dharma, etc. Possessing many qualities that are the opposite of the four faults of a vessel, abiding in the training of the three wisdoms, entering the great mandala of self-arisen nature has four aspects: entering into hearing the scriptures is like opening the eyes; entering through realizing the meaning is like seeing the mandala; entering through becoming accustomed is like entering the mandala; entering through obtaining the result is like obtaining empowerment. These four branches are of supreme meaning, and the first is to specifically engage in hearing. Third, even without the six causes and conditions, the way to naturally enter into hearing. When individuals, gradual and simultaneous, seek views through hearing, with two causes and conditions, that is, with four conditions, they obtain the patience of not fearing the meaning, and with the self-nature that does not depend on causes and conditions, they naturally obtain patience towards the meaning. With a mind that hopes to realize the view and aspires to obtain the result, one applies oneself to the diligence of listening to the scriptures. Third, there are three aspects to the common explanation of causes and conditions. First, explaining that hearing and contemplation are the cause of knowing the view. When beings who possess the qualities of a vessel listen through the gate of hearing, and contemplate both the meaning of wisdom through mental thought, first they listen to the scriptures, retain the words heard by the ear in their mind, and contemplate their meaning. Likewise, at the time of the wisdom of contemplation, they also realize the meaning and examine it in detail. Thus, these two, realization and examination, are the cause of knowing the view.
Chinese
第二，共同作用的缘。讲述经、律、论的堪布，即具足胜者之教言和上师之口诀的殊胜上师，介绍这些是与证悟见地共同作用的缘。第三，相应的因。弟子的心性具有高、稳、快、锐、广、宽、深七种特征，并且从原始以来就具备这些特征，这与了知见地的自性不同，是自性敏锐，确定是相应的因。第四，证悟见地的方法有两种。第一，简略指示。像这样，因为具备因缘，所以以智慧之眼寻找见地的时候，用确定见地的语句来衡量所量，使其消灭、粉碎。以甚深智慧抓住并消除意义颠倒的恶见，区分意义不颠倒的大瑜伽宗派，接受并确定。第二，详细解释有三种。以理证确定而证悟，区分谬误和障碍，抓住意义的目标，以不错谬的意义为目标而接受宗派。第一种有两种。第一，简略指示。以理证来衡量的基础和衡量者，以理证来确定。由此确定的成立之义，即见地是宗派。像这样，这三种方式是上述简略指示中有三种，之前的理证的衡量，在这里作为分支详细解释的基础而简略指示。第二，详细解释有四种。第一，先前出现的五种事物之理证，以及衡量者本身。基础意义是不颠倒的圆满正等觉的自生导师。以法身、报身、化身、现证菩提、金刚五身调伏的眷属，是任运成就的圆满持明者，或者五根、五智、勇士、佛母的众会。五语：无生义，必要是表诠，言说是语词，无别金刚。以觉性加持任运成就的方式来表诠，因此所量是心性，五语任运成就，其本身就是理证，以五语任运成就来确定，并且以五语任运成就本身来用心衡量并理解意义。
English
Second, the condition for acting together. The Khenpo who explains the scriptures, precepts, and treatises, that is, the venerable Lama who possesses the teachings of the Victorious One and the oral instructions of the venerable Lama, introducing these is considered a condition for acting together with the realization of the view. Third, the corresponding cause. The student's mind has seven characteristics: high, stable, fast, sharp, broad, wide, and deep, and has been endowed with these characteristics from the very beginning. This is different from the lineage of knowing the view, it is the sharpness of one's own nature, and it is definitely the corresponding cause. Fourth, there are two methods for realizing the view. First, a brief indication. In this way, because one possesses causes and conditions, when searching for the view with the eye of wisdom, the statements that establish the view are used to measure the object to be measured, causing it to be destroyed and pulverized. With profound wisdom, grasp and eliminate the erroneous views that distort the meaning, distinguish the Mahāyoga school that does not distort the meaning, and accept and establish it. Second, there are three types of detailed explanations. To establish and realize through reasoning, to distinguish between error and obscuration, to grasp the object of meaning, and to adopt a school with the aim of unerring meaning. The first has two types. First, a brief indication. The basis for measuring with reasoning and the measurer, to establish with reasoning. The established meaning that is established by this, namely the view, is the tenet. In this way, these three aspects are the three in the above brief indication, and the previous measurement of reasoning is briefly indicated here as the basis for the detailed explanation of the branch. Second, there are four types of detailed explanations. First, the reasoning of the five previously arising things, along with the measurer itself. The basic meaning is the perfectly complete and unreversed Buddha, the self-born teacher. The retinue subdued by the five bodies of Dharmakāya, Sambhogakāya, Nirmāṇakāya, Abhisambodhi, and Vajra, is the spontaneously accomplished, perfect Vidyādhara, or the assembly of the five senses, five wisdoms, heroes, and consorts. The five speeches: unborn meaning, necessity is expression, speech is words, indivisible Vajra. Expressed in the manner of awareness, blessing, and spontaneous accomplishment, therefore the object to be measured is mind-essence, the five speeches are spontaneously accomplished, which in itself is the reasoning, established by the five speeches spontaneously accomplished, and the meaning is measured and understood with the mind itself by the five speeches spontaneously accomplished.
Chinese
这样做。第二，五种事物本身成为理证的基础的方式。五身的成佛本身就是五种实际的事物。与此类似，通过陈述五种理和五种词，来表达五种事物的意义，这是词语的论证产生的依据。第三，劝诫必须通过理证来确定五种事物本身。从理证中，首先，以衡量对象的论证，即实际的身体，与眷属一起，以五语实际传达意义的胜者，在传承中首先成佛。之后，也通过顺应的理证之门来展示。例如，就像通过燃烧来辨别黄金的真假，通过切割来辨别黄金的优劣，通过研磨来辨别黄金的好坏一样，应该通过五种事物来衡量对象，并通过理和词来仔细检查并确定。第四，通过理证来确定的方式实际上有三种：衡量对象、论证，以及通过论证所确立的结论。第一，展示衡量对象和检验的基础，分为两部分：确定衡量对象和检验的基础，以及避免争论的过失。第一部分分为三点：第一，展示检验的基础。五种事物的意义也应该通过理证来完全检验和审查，其基础是：以眼根等六根为所依，显现色等六境的六识等十八界，这些都是所立宗。像这样，境、根、识等，除了是心性自显之外，它们并非独立存在，这是宗。理由是，因为纯粹、真实的根本识的形象，无有止息地自发显现的智慧，即自生智慧。内外境和识的各种事物无有阻碍地显现，所以是自显。因为不了解自显，所以对轮回产生恶执，对涅槃产生对事物的善执，应该用论证来检验和审查这两种显现。第二，从那里衡量并进行检验的方式。检验的方式是，容器世界的毁灭依赖于精华的毁灭，所以在这个世界上，有什么东西，比如柱子等名称，以及执着于事物和非事物的特征的各种不同的境。将非彼执为彼的邪见，五毒等各自的自相，以及愤怒的烦恼。共同的特征是无常。