English
Regarding the continuum of wisdom, it is not the case that sharpness and dullness do not exist by nature. So it is said. In the 'Compendium of Intentions Sutra,' it says: Those sentient beings dwelling in that realm, because their minds have various natures, their wisdom is very profound, not profound, vast, narrow, dependent, swift, slow, sharp, and dull, completely so. Thus, it should be understood. Furthermore, among knowable things, those liberated from both sharpness and dullness are: only the sharp ones, and those not liberated from both sharpness and dullness: only the dull ones, and the dull ones with naturally small minds, and the sharp ones with naturally sharp minds, and those possessing both sharpness and dullness. The first is: the Buddha, the primordial self-arisen teacher who has never experienced error. The second is: sentient beings in endless samsara. The third is: those who, having trained in the Lesser Vehicle, are able to realize the Great Vehicle. The fourth is: without needing training, one is able to realize the Great Vehicle, or it is also possible that realization and liberation occur simultaneously. The fifth is: the type of wisdom is uncertain and is proven to be indeterminate. The detailed explanation has three parts: the general connection of cause and condition, and entering gradually into any desired Great Vehicle, and the instantaneous one entering Maha Yoga from the very beginning. The first, the general connection of cause and condition, is: that sharp one who is uncertain about any Great Vehicle of cause and effect, and that very sharp one who is certain to enter this Maha Yoga, also has the manner of possessing four connections: one's own mind's nature is the continuum of self-nature, or it is also the actual basis of the doctrine to be explained, and thus the essence of being non-dual with the authentic teachers, that is, having the connection of essence being one and the same. That is, the basis of the seven characteristics of wisdom, the self-arisen wisdom of emptiness, and the intention of the authentic, self-aware, virtuous friend, these two, like water poured into water, have the connection of essence being one and the same. There seems to be an emphasis here, and I personally think: the Buddha and sentient beings both have the connection of essence being one and the same on the basis, existing as a non-related self-relation, and here now one is able to understand and realize the Great Vehicle, one's own mind is the actual basis of the doctrine, and one is able to receive the intention of the seven characteristics of wisdom.
Chinese
与此智慧，以及宣说因果大乘的善知识们，有本体一味的联系。譬如想要黄金而指示黄金一样，具有七种智慧特征，能够理解、能够证悟大乘者，与证悟并精通大乘的善知识二者，在智慧方面没有差别，因此了悟到是本体一味的联系。指示自心的真实义，或者具有法性之义的是所知，自性的敏锐根器是能知，此二者是所知与能知的联系。或者，具有七种特征者，与大乘之法二者，有所知与能知的联系。是具有七种自性的法器，因果大乘是精华，因此因果大乘的教言，与此人是法器与精华的联系。上师善知识是众生的怙主，与此敏锐根器之人二者，此人有生起慈悲的业缘，上师有生起慈悲的方法，因此二者是业与慈悲的联系，具有四种联系。顿入和渐入二者，计数。从最初就进入大乘，随其所欲而进入，正直。因此具有四种联系，因此，为了能亲身见到胜过小乘的殊胜教言，从大乘中观到瑜伽之间，以及宣说此法的金刚上师们。为了能间接联系到不共殊胜教法的大论典，果金刚密咒乘。如是，具有六种因缘的不确定进入，如上所示，具有二因四缘共六种，从种姓不确定的地开始，进入任何一个因果大乘之所依补特伽罗，是随着自己智慧的根器敏锐或迟钝的次第，自己对于因果乘任何一个信或不信的差别，或者遇到任何善知识的因缘，进入因的自性大乘，或者行部。
English
With that wisdom, and with the virtuous friends who teach the Great Vehicle of cause and effect, there is a connection of oneness in essence. For example, just as pointing out gold to someone who desires gold, that which possesses the seven characteristics of intelligence, capable of understanding and realizing the Great Vehicle, and the virtuous friend who has realized and mastered the Great Vehicle, the two of them, in terms of wisdom, there is no difference, therefore it is realized that it is a connection of oneness in essence. The actual basis for pointing out one's own mind, or that which possesses the meaning of the nature of reality, is the knowable; the sharp faculty of one's own nature is the knower; these two are the connection of knowable and knower. Or, that which possesses the seven characteristics, and the two dharmas of the Great Vehicle, have a connection of knowable and knower. It is a vessel possessing seven natures, and the Great Vehicle of cause and effect becomes the essence, therefore the teachings of the Great Vehicle of cause and effect, and that person are the connection of vessel and essence. The Lama, the virtuous friend, is the protector of beings, and that person with sharp faculties, the two of them, that person has the karmic connection to generate compassion, and the Lama has the means to generate compassion, therefore the two of them are connected by karma and compassion, possessing four connections. Simultaneous and gradual, two. Enumeration. Entering the Great Vehicle from the beginning, entering as one pleases, upright. Therefore, because there are these four connections, in order to personally meet the supreme teachings that surpass the Lesser Vehicle, from the Great Vehicle Madhyamaka to Yoga, and the Vajra masters who teach it. In order to indirectly connect with the great treatises of the uncommon supreme teachings, the Resultant Secret Mantra Vajrayana. Thus, possessing six causes and conditions, the uncertain entry is as shown above, possessing two causes and four conditions, a total of six, from the ground of uncertain lineage, the individual who is the basis for entering any one of the Great Vehicles of cause and effect, is according to the order of sharpness or dullness of the faculties of one's own intelligence, the difference of whether one believes or does not believe in any one of the causal vehicles, or the condition of meeting any virtuous friend, entering the Great Vehicle of the causal nature, or the Kriya Tantra.
Chinese
或者说是克里亚瑜伽乘，或者说是瑜伽续部的瑜伽乘。通过这些中的任何一个来了解并结合。 因此，生起和进入玛哈（ महा ，Mahā，大）之心的方式是这样的。 正直地说，进入任何一个大乘之后，就像上面所说的那样，通过六因的方式进入密咒玛哈瑜伽之门，就像之前在修习过的根器敏锐者的次第中所说的那样。从任何一个因果大乘，通过六因的摇动、发愿和进入之心，为了结合密咒玛哈瑜伽。因此，通过闻思修的三种智慧安住于密咒玛哈瑜伽的意义上，从而使玛哈瑜伽的意义达到究竟，如果考虑到最初修习的根器敏锐者，虽然很近，但如果考虑到天生根器敏锐者，则被认为是漫长的时间。 天生根器敏锐者有两种。 计数：从凡夫到生起玛哈之心的方式。 正直地说，从种姓不定的凡夫地，与四种关联和六因相合，从而结合殊胜瑜伽玛哈。 其中的四种关联是：以前没有结合任何乘，并且从凡夫开始具备七种智慧特征者，与玛哈瑜伽的导师二者，存在本体自性相同的关联；玛哈瑜伽的法与具备七种智慧特征者二者，存在所知能知的关联、器与精华的关联；以及存在能作所作慈悲的关联。 两种因是：俱生因，如来藏自性安住；和俱时因，轮回和下乘的过患，以及听闻玛哈的功德，从而厌离下乘而进入上乘。 因的缘是安住于自性因的空性中，即对轮回生起厌离心，或者玛哈瑜伽，能够理解和证悟，这就是因的缘。 增上缘是此殊胜的善知识。 所缘缘是密咒玛哈瑜伽的乘。 等无间缘是前前启发后后。 结合密咒玛哈瑜伽自身的方式是，例如，对于黑暗来说，就像太阳的光芒一样。
English
Or the Kriya Yoga Vehicle, or the Yoga Vehicle of the Yoga Tantra. Through any one of these, one comes to know and unite. Thus, the way to generate and enter the Mahā (महा, Mahā, Great) mind is like this. To be straight, after entering any Mahāyāna, just as mentioned above, one enters the door of the Secret Mantra Mahāyoga through the door of the six causes, just as it was taught in the context of the gradual stages of those with sharp faculties who have practiced before. From any cause-and-effect Mahāyāna, through the movement of the six causes, aspiration, and the mind of entering, for the sake of uniting with the Secret Mantra Mahāyoga. Therefore, abiding in the meaning of the Secret Mantra Mahāyoga with the three wisdoms of hearing, contemplation, and meditation, to perfect the meaning of Mahāyoga is close if one considers the sharp faculties of those who practice initially. However, if one considers those who are naturally sharp-witted, it is considered to be a long time. There are two types of naturally sharp-witted individuals. Enumeration: From ordinary beings, the way to generate the Mahā mind. To be straight, from the ground of ordinary beings of uncertain lineage, one unites with the supreme yoga Mahā, endowed with four connections and six causes. The four connections are: the one who has not previously united with any vehicle and possesses the seven characteristics of intelligence from the ordinary being, and the two teachers of Mahāyoga, there is a connection of identity of essence; the Dharma of Mahāyoga and the one possessing the seven characteristics of intelligence, there is a connection of knower and known, a connection of container and content; and there is a connection of action and compassion. The two causes are: the co-existing cause, the Sugatagarbha abiding as its own nature; and the simultaneous cause, samsara and the faults of the lower vehicles, and hearing the qualities of Mahā, thereby becoming weary of the lower and entering the higher. The condition of the cause is abiding in the emptiness of the nature-cause, that is, generating aversion to samsara, or Mahāyoga, being able to understand and realize it, that is the condition of the cause. The dominant condition is the virtuous friend of this very supreme one. The object condition is the vehicle of Secret Mantra Mahāyoga. The immediately preceding condition is that the former illuminates the latter. The way to unite with Secret Mantra Mahāyoga itself is, for example, for darkness, like the light of the sun.
Chinese
这就是所说的道理。如同星星之火可以燎原一般，对摩诃瑜伽生起之心，也是动摇、希求和进入。如同先前的次第一样。吉祥！这是具器者进入的差别。具有容器的特征和七种特质的人，密续即是续部，在《秘密藏续》的第三品中说到：“具器者具有良好的行为。”如同这里也像恒河一样源远流长。也就是说，不迷惑，懂得道理，如同新象的行为一样；自性善良，如同纯金一样；等等。智慧如同山一样坚定不移；具有大慈大悲；对身体和受用没有吝惜，能为佛法而施舍。像这样具有容器功德的人，通过闻、思、修三者来修习三种智慧，在自性任运成就的广大坛城中，进入是基础的四种支分，如同听闻经文的进入，类似于区分目标；领悟意义的进入，类似于见到坛城；习惯的进入，类似于逐渐熟悉；获得果位的显现的进入，类似于获得灌顶。因此，进入的四种窍诀中，最好的是首先要特别努力地听闻。听闻非常重要，依靠听闻而清净，依靠清净而生起信心，依靠信心而修行，依靠修行而生起殊胜的功德。吉祥！进入。正直。具有容器的人，以听闻的智慧寻求见解时，成为堪能的容器，通过两种因和四种缘逐渐修习，对摩诃的意义不恐惧，并且具有忍耐力，这就是渐悟和顿悟。先前修习因果的大乘两种，是为了不恐惧摩诃瑜伽的意义。自性自然获得忍耐，顿悟者从一开始就进入摩诃，不恐惧而获得忍耐。通过“通过”这两个词，无论哪一种，都要以希望和希求之心来听闻摩诃瑜伽的经文，并且精进地修习和实践。第四个是因，第五个是缘。
English
This is the way it is said. Like a spark igniting a prairie fire, the arising of the mind in Mahāyoga is also wavering, wishing, and entering. It is like the previous order. Auspicious! This is the distinction of entering for those who possess the vessel. The person who possesses the characteristics of a vessel and seven qualities is described in the third chapter of the Tantra, which is the continuum, in the text of the Secret Essence, as "The vessel-possessor has good conduct." Just as here, it is also long like the Ganges River. That is to say, not being confused, understanding the reason, like the behavior of a new elephant; having a good nature, like pure gold; and so on. Wisdom is as stable as a mountain, unwavering; having great love and compassion; not being stingy with body and possessions, being able to give for the sake of the Dharma. Such a person who possesses the qualities of a vessel, through the three, hearing, contemplation, and meditation, trains in the three wisdoms, and in the great mandala where self-arisen nature abides, entering is the four branches of the basis, like entering by hearing the scriptures, similar to distinguishing the object; entering by understanding the meaning, similar to seeing the mandala; entering by habituation, similar to gradually becoming familiar; entering by the manifestation of obtaining the result, similar to obtaining empowerment. Therefore, among the four instructions for entering, the best is to first make a special effort to listen. Listening is very important, relying on listening to become pure, relying on purity to generate faith, relying on faith to practice, relying on practice to generate excellent qualities. Auspicious! Entering. Straightforward. When a person with a vessel seeks a view with the wisdom of hearing, they become a capable vessel, and through two causes and four conditions, they gradually train, not fearing the meaning of Maha, and possessing patience. This is gradual enlightenment and sudden enlightenment. Previously training the mind in the two Great Vehicles of cause and effect is for the purpose of not fearing the meaning of Mahāyoga. Naturally obtaining patience is that the sudden enlightener enters Maha from the beginning, and obtains patience without fear. By the words "through," whichever of the two, one should listen to the texts of Mahāyoga with a mind of hope and aspiration, and diligently practice and apply oneself. The fourth is the cause, and the fifth is the condition.