English
Ignorance is like a cataract, the name of wisdom is like a blind person. To this person, like a Vajra Acharya piercing with a needle, pleasing them with material service. First, obtaining empowerment, etc., then hearing the Mahā teachings, opening the eye of wisdom, seeing the mandala of the nature of knowable things, one must be able to see the meaning. Therefore, in order to realize the view at the beginning of the path, it is called the necessity of seeking meaning. Second, regarding the vessel; third, the common time is taught in three parts: summary, explanation, and conclusion. First, the summary: Thus realizing and seeing, it is also said to be 'near' for those who have become vessels by nature. It is said to be 'far' for those who have become vessels through training. The meaning of these two is: if one has not previously trained in the Mahāyāna, but is able to understand and realize the Dharma of the Mahāyāna, that one has become a vessel by nature. If one has previously trained in the common vehicle and has become a vessel for this, that one has become a vessel through training. Because ordinary people have both of these. These two are also divided into four parts: gradual of gradual, sudden of gradual, sudden of sudden, and gradual of sudden, thereby entering and realizing Mahāyoga. The meaning of these is: previously, starting from the eight consciousnesses of ordinary people, having trained in the vehicles up to Yoga, having gone before, and then being able to enter Mahāyoga, this is gradual of gradual. Sudden of gradual is: having trained in the four stages of the generation stage, abandoning the three outer tantras, and being able to enter Mahāyoga. Sudden of gradual is: having previously trained in any one of the Mahāyāna vehicles, and being able to enter Mahāyoga. Sudden of sudden is: without having previously trained in any vehicle, being able to enter Mahāyoga. The explanation is divided into two: one who has spent a long time, having become a vessel through training; and one who is near in time, having become a vessel by nature. The first is divided into two: enumeration, summary; and direct, for one who has spent a long time, in as many kalpas as there are dust particles in the realm of the Nirmāṇakāya, having thoroughly trained in the vehicle of renunciation, etc., one who dwells well and possesses the eye of wisdom.
Chinese
为了进入和证悟摩诃，长时间也要次第地，以及顿悟地。而对于这个非常精进的修习，对于解释词语的，多种多样，以及长时间，以及不间断，以及兴盛强大这四种方式来讲解。多种多样是指，修习各种各样的乘。长时间是指如田地的微尘数。而且，不是有时修习有时不修习，而是不间断地修习。而且不是因为懒惰懈怠的缘故，而是以精进长时间且兴盛强大地修习，所以才安住于非常精进的词语。广说分为两种：以教证令人信服的扼要指示，以及对其意义以诀窍的方式详细解释。第一种分为两种：宣说，修习的次第性的教证，以及真实，之前的次第性也是密宗《秘密藏》的论典本身中，诸地的差别和次第的安立，也是进入秘密藏的道路阶梯。修习的顿悟性的教证。真实，天人，声闻，缘觉，菩萨四乘的道理是怎样的呢？天人的乘从恶趣中，声闻缘觉从轮回中，菩萨从二边中必定解脱。舍弃外密三部，摩诃一乘的果位安住，也是在四种解脱的乘中，先圆满了道路阶梯，之后再与摩诃自身相结合。那些意义以诀窍的方式详细解释分为两种：次第性的次第，以及顿悟性的顿悟。第一种分为四种：宣说，显示生起心的基础的补特伽罗，以及真实，因为教证中所说，因此种姓是不确定的，从凡夫地开始，对于轮回普遍的束缚是无有边际且恒常漂泊的，在这里种姓觉醒且轮回是有边际的，因此称为殊胜种姓。之后从凡夫具有黑暗的智慧开始。普遍生起心的原因，以及真实，如来藏自性安住的因，对轮回稍微生起厌离，而且如果没有自性安住的种姓，就不会生起对轮回的厌离，以及生起对涅槃的向往。对轮回的法生起厌离并且守护一些戒律就是斋戒。
English
In order to enter and realize the Mahā, for a long time, both gradually and suddenly. And for this very diligent practice, for those who explain the words, it is necessary to explain through four ways: diverse, long-lasting, uninterrupted, and flourishingly powerful. Diverse means practicing various vehicles. Long-lasting means like the number of dust particles in a field. Moreover, it is not sometimes practicing and sometimes not practicing, but practicing uninterruptedly. Moreover, it is not due to laziness and negligence, but by diligently practicing for a long time and flourishingly powerfully, therefore one abides in the word of very diligent. The detailed explanation is divided into two: a concise instruction that inspires confidence through scriptural authority, and a detailed explanation of its meaning through the introduction of key instructions. The first is divided into two: declaration, the scriptural authority of gradual practice, and truth, the previous gradual practice is also from the tantric text itself, the 'Secret Essence,' the arrangement of the differences and order of the grounds is also the path and steps for entering the Secret Essence. The scriptural authority of sudden practice. Truth, what are the principles of the four vehicles of gods and humans, Śrāvakas, Pratyekabuddhas, and Bodhisattvas? The vehicle of gods and humans is from the lower realms, the Śrāvakas and Pratyekabuddhas are from saṃsāra, and Bodhisattvas are sure to be liberated from the two extremes. Abandoning the three outer tantra classes, abiding in the fruit of the one Mahā vehicle, also in the four vehicles of liberation, first perfecting the path and steps, and then combining it with Mahā itself. Those meanings explained in detail through key instructions are divided into two: gradual gradualness and sudden suddenness. The first is divided into four: declaration, showing the individual who is the basis for generating the mind, and truth, because it is said in the scriptures, therefore the lineage is uncertain, from the ground of ordinary beings, for the general bondage of saṃsāra, one must wander endlessly and permanently, here the lineage is awakened and saṃsāra is finite, therefore it is called the supreme lineage. Then, from the very beginning of an ordinary being endowed with dark wisdom. The general cause of generating the mind, and truth, the cause of the Sugata-garbha abiding by nature, a slight weariness arises towards saṃsāra, and also if there is no lineage of abiding by nature, there will be no arising of weariness towards saṃsāra, and no generation of longing for nirvāṇa. Generating weariness towards the phenomena of saṃsāra and keeping some precepts is fasting.
Chinese
是为因之缘。又是世间凡夫之八心生起而住之时，彼时彼刻，是入于上者决定出离之乘。又是凡夫之八心，于信心为一，于布施心为六，于戒律心为一，共八。此等之义广如红笺释。如来藏自性安住，是具有相似之因。又是俱生无明和俱生智慧二者，以同时和所依相同之故，一人口称“相似因”。我则如此领悟相似因。所谓“相似”和“相同”声音相同，此心性自性之安住，对于果位佛之意趣是相似之相同，故称彼为相似因。其上，于上师善知识众生怙主处，听闻上下道之过患功德之二教言。二教言为何？见上道之功德，以彼过患之教言听闻下道之过患则忧愁愚昧，听闻上道之功德则欢喜清明，是相似因向上行进。第二是说为一同行持之因。此一同行持之因之时，从天人乘开始，直至密咒，必须广知过患功德之差别。彼善知识怙主是自主之缘，密咒之乘等直至天人乘是所缘之缘。证悟者认为，安住于自性因之修持，是因之缘。于此处观察经文本身，以上者之因，对于趣入天人乘之异生凡夫具有黑暗之识者，产生凡夫之八心生起之方式，安住之时，行持之后，凡夫之八心圆满之后，必须以四种决定出离之乘，以六因缘之门趣入，是从心性自性相同开始，直至刹那增长之彼无间之间，必须确定六因缘。凡夫之八心安住修持彼，虽然成为天人乘之因缘，然不可与三乘相合。
English
It is the condition of the cause. Moreover, when the eight minds of ordinary beings arise and abide in the world, at that time, it is entering the vehicle of definite liberation of the higher ones. Furthermore, the eight minds of ordinary beings are one in the mind of faith, six in the mind of generosity, and one in the mind of discipline, totaling eight. The meaning of these is explained in detail in the red commentary. The Tathagatagarbha, abiding by its nature, is the cause of possessing similarity. Moreover, because both co-emergent ignorance and co-emergent wisdom are simultaneous and have the same dependence, one person calls it the "similar cause." I understand the similar cause in this way. The terms "similar" and "same" have the same sound. This abiding of the nature of the essence is similar to the intention of the fruition Buddha, so it is called the similar cause. Above that, from the Guru, the virtuous spiritual friend, the protector of beings, one hears the two teachings of the faults and virtues of the upper and lower paths. What are the two teachings? Seeing the virtues of the upper path, and hearing the teachings of the faults of the lower path through those faults, one becomes sad and deluded. Hearing the teachings of the virtues of the upper path, one becomes joyful and clear. This is the similar cause progressing upwards. Secondly, it is said to be the cause of acting together. At the time of this cause of acting together, from the vehicle of gods and humans onwards, up to the secret mantra, one must know in detail the differences between faults and virtues. That spiritual friend, the protector, is the lordly condition. The vehicle of secret mantra and so on, up to the vehicle of gods and humans, is the objective condition. The realized ones consider abiding in the practice of the nature cause as the condition of the cause. Examining the text itself here, the cause of the higher ones, for those ordinary beings with dark consciousness who enter the vehicle of gods and humans, the manner in which the eight minds of ordinary beings arise occurs. When they abide, after acting, after the eight minds of ordinary beings are perfected, one must enter the four vehicles of definite liberation through the door of the six causes and conditions. Starting from the similarity of the nature of the essence, up to the immediate moment of instantaneous increase, one must ascertain the six causes and conditions. Although the eight minds of ordinary beings abiding in practice become the cause and condition of the vehicle of gods and humans, they cannot be combined with the three vehicles.
Chinese
是这样的。那么，什么是因的缘呢？在任何地方讲述的过失和，见到功德的人，这个学生成为越来越高的意义的容器，因此明白这是因的缘。前一刹那打开理解，然后在后一刹那增长，这是紧随其后的缘和四种缘。因缘聚合后，在道次第的乘上逐渐生起的方式，正直。这样，从两种因和四种缘和六种缘中，例如树根上的小火蔓延成大火一样，心大量增长，摇动并生起。在具有四种出离乘的最初，对天人乘生起心，所以最初称为“ཞོག”。然后从声闻、独觉、菩萨等逐渐前进。从先前的因的乘提升到因缘的更高乘，这是从瑜伽生起并进入到大瑜伽的方式。正直。安住于瑜伽续部意义的人，对这位大瑜伽的导师，众生怙主听闻两种教言后，就像上面所显示的那样，通过两种因和四种缘，在殊胜乘的意义，大瑜伽中生起摇动的心，称为摇动菩提心。摇动的心打开那个基础后，心想无论如何也要彻底理解密咒大瑜伽的意义，而发起的愿望是：愿菩提心。由于胜过事业和行为，所以象征殊胜，并且相似，因此有形者像从金刚次第出现于坛城中一样进入，进入菩提心。进入时，首先给予无上殊胜乘大瑜伽的根本和支分的誓言，并且为了有利于确定种姓，给予十种灌顶和能力灌顶。给予能够成办自利，听闻和修习的灌顶。通过这两种灌顶，仅仅将加持安置在学生的相续中。然后，为了通过智慧，以勤奋于听闻和思维的方式打开自己的殊胜之眼，从而见到自性的坛城。首先接受听闻和思维，这是安住菩提心。༈。逐渐的和顿时的。正直。逐渐的逐渐，对于其他的某个人，以前一直沉浸在共同的乘中