English
Having pleased [the deity] with offerings and having received empowerment beforehand. First, one must open the eye of wisdom through hearing the scriptures, so that one can see the meaning of viewing the mandala of the nature of phenomena. Second, concerning the common basis or vessel of time, there are two points: Enumeration, first is a brief explanation; Elaboration, as mentioned above, those to be tamed who possess the vessel, if they have previously trained in the common vehicle and are naturally sharp, becoming suitable vessels, then the time for them to realize the view is near. If they have previously trained in the common path-stage vehicle, although sharp, the time for them to realize the view after becoming vessels is long. Therefore, those who are sharp through training are gradual, while those who are naturally sharp are sudden. Each of these two is further divided into gradual and sudden, making a total of four ways, by which one enters the Great Yoga (Tibetan: མ་ཧཱ་ཡོ་ག, Sanskrit Devanagari: महायोग, Sanskrit Romanization: mahāyoga, Chinese literal meaning: Great Yoga) vehicle. Among these, time is either near or far, and the vessel is the ability to understand. The way these two operate together is: if one becomes a vessel of nature, the time is near; if one becomes a vessel of training, the time is long. Regarding the meaning of these: Becoming a vessel of nature refers to those who, from previous lives onwards, have not trained in the common vehicle, but in the first half of this life train in any one of the four great causal vehicles, and then in the second half enter Mahāyoga, or without training, enter Mahāyoga from the beginning; this is the naturally sharp faculty. Becoming a vessel of training refers to those who, from previous lives onwards, have trained in the common vehicle and in this life enter Mahāyoga, or in the first half of this life train in the four vehicles of renunciation, abandon the three outer tantras, and then in the second half enter Mahāyoga; this is the sharp faculty of training. Second, the detailed explanation is divided into two points: long time, becoming a vessel of training; short time, becoming a vessel of nature. The first point is further divided into two points: Enumeration, first is a brief explanation; Elaboration, the length of time or duration, the length of great kalpas, is equivalent to the number of dust particles in the three thousand great thousand worlds of the Nirmāṇakāya Buddha-field. Through the profound training of the mind in the three wisdoms in various vehicles, one becomes excellent, and knowing the suchness of phenomena is the eye of wisdom. Possessing this eye of wisdom, one can enter the supreme vehicle of Mahāyoga.
Chinese
因此进入。成为修习之器需要长时间。一切乘的修习次第进入，以及从终时之门以暂时的方式同时进入。第二，广说分为二：次第的次第，以及次第的同时。第一分为二：数，第一，以圣言阐明修习先行的必要性；正，简要地说，前者是长时间的次第，在坦特罗，即续部《秘密藏》的论典中，下部乘的各个地和道，不混淆任何下部的差别而依次排列，也是最终趋向自性秘密藏的道阶。差别在于，天、人、声闻、缘觉、菩萨四乘，按照各自的论典如实修持，从何处必定解脱呢？从天趣堕入恶趣，声闻缘觉从轮回，菩萨从二边必定解脱。于何处必定解脱呢？于密咒乘一处必定解脱，因此称为安住于那些乘的果位。如是，道阶的乘，在密咒乘之前圆满修习之后，最终应当与密咒乘之胜妙瑜伽结合。第二，以口诀显示其义的进入方式，这有三种：数，第一，从各个所化之地的众生处生起八种心的方式；正，从圣言中解释修习的意趣，因此种姓不定。提问者说：没有证悟的份，只有信解的份。在《眼疏》中说：在任何地方都说种姓不定，其中有最好的和最坏的。最坏的是进入邪见，不确定进入何种邪见，因此种姓不定。在《广释》中说：或者这个不确定无法指示。最好的有两种：与一切乘的门相符而进入，修习的种姓不定；以及与因果的大乘之门相符而进入的种姓不定，这是非常好的。这里是前一种最好的，在《广释》中说：或者通过适应而进入一切。以及在《幻化差别显示》中说：不定是一般的差别。
English
Therefore, to enter. Becoming a vessel of practice requires a long time. Entering through the stages of practice in all vehicles, and entering simultaneously through the door of the final time in a temporary manner. Secondly, the extensive explanation is divided into two: the gradual of the gradual, and the simultaneous of the gradual. The first is divided into two: enumeration, first, clarifying the necessity of preliminary practice with scripture; direct, briefly stating that the former is a gradual process of long duration, in the Tantra, that is, in the treatise of the Guhyagarbha, the grounds and paths of the lower vehicles are arranged sequentially without confusing the distinctions of any lower vehicle, and are also the path steps that ultimately lead to the Guhyagarbha of self-nature. What is the distinction? The four vehicles of gods, humans, śrāvakas, pratyekabuddhas, and bodhisattvas, practicing according to their respective treatises without error, from what will they necessarily be liberated? From the gods falling into the lower realms, the śrāvakas and pratyekabuddhas from saṃsāra, and the bodhisattvas from the two extremes will necessarily be liberated. Where will they necessarily be liberated? In the one mantra vehicle they will necessarily be liberated, therefore it is said that they abide in the fruits of those vehicles. Thus, the vehicle of the path steps, after completing the preliminary practice before the mantra vehicle, should ultimately be united with the supreme yoga of the mantra vehicle. Secondly, showing the way to enter the meaning of that with instructions, this has three parts: enumeration, first, the way the eight minds arise from the beings of each ground of entry; direct, explaining the intention of practice from scripture, therefore the lineage is uncertain. The questioner said: There is no share of realization, only a share of faith. In the Eye Commentary it says: It is said that the lineage is uncertain in any place, among which there are the best and the worst. The worst is entering into a single wrong view, and it is uncertain into which wrong view one enters, therefore the lineage is uncertain. In the Extensive Explanation it says: Or this uncertainty cannot be indicated. There are two kinds of best: entering in accordance with the door of all vehicles, and the lineage of practice is uncertain; and the lineage of entering in accordance with the door of the great vehicle of cause and effect is uncertain, which is very good. Here, the former is the best, in the Extensive Explanation it says: Or it enters into measuring everything by adapting. And in the Manifestation of the Differences of Illusion it says: Uncertainty is a general difference.
Chinese
云云。在此，为了与一切乘的门相符而进入和修习，那殊胜的种姓最初生起心的方式是：从六识中，对于业因果等一无所知的黑暗之识，到庸常的生起心的方式，那本身就是安住于自性如来藏的界和自性部分的因，以斋戒等安住的八种心识，在《现观庄严论》中说：秘密主，此外，对于像孩子一样的普通人，偶尔会产生对法的认识，就像这样：安住于斋戒称为斋戒。因此，仅仅在心中产生满足感，并逐渐习惯于此。秘密主，那就像是生起善业的种子一样，是第一个心。以那因的相为标志的那些日子里，对父母、女儿、朋友和亲戚进行布施。那就像是幼苗一样，是第二个。此外，将那布施给予不认识的人。这就像是树干一样，是第三个。此外，完全寻找适合布施的容器并进行布施。这就像是树叶一样，是第四个。此外，高兴地将那布施给予上师或乐师。这就像是花朵一样，是第五个。此外，将那布施给予心中喜悦的人。这就像是果实一样，是第六个。秘密主，此外，为了生起可见的形象而守护戒律。这就像是滋养一样，是第七个。秘密主，此外，当那样的心在轮回中流转时，从某位善知识那里听到这样的话：这些神是大神，给予一切众生安乐。你们要恭敬供养他们，一切都会变得富裕。那些神是这样的：自在天和梵天，以及遍入天、作乐天，以及大力天、消瘦天，以及太阳、月亮、水神，丑陋身、施财、帝释天，恶眼、多生，阎罗王、时限、超越悲伤，以及被称为世间主宰。
English
Thus. Here, in order to enter and practice in accordance with the gate of all vehicles, the way in which that supreme lineage initially generates the mind is: from the six consciousnesses, from the darkness of consciousness that knows nothing of karma, cause and effect, etc., to the way of generating the ordinary mind, that itself is the cause abiding in the realm and self-nature of the essence of the Tathagatagarbha, the eight consciousnesses abiding in fasting, etc., in the Manifestation of Enlightenment it says: Secret Lord, furthermore, for ordinary people like children, sometimes a perception of the Dharma arises, like this: abiding in fasting is called fasting. Therefore, just generate satisfaction in the mind and gradually become accustomed to it. Secret Lord, that is like a seed for the arising of virtuous deeds, it is the first mind. On those days marked by the sign of that cause, give alms to parents, daughters, friends, and relatives. That is like a sprout, it is the second. Furthermore, give that alms to those who do not know. This is like a trunk, it is the third. Furthermore, completely seek out a suitable vessel for alms and give alms. This is like a leaf, it is the fourth. Furthermore, happily give that alms to a lama or musician. This is like a flower, it is the fifth. Furthermore, give that alms to those who are joyful in heart. This is like a fruit, it is the sixth. Secret Lord, furthermore, keep the precepts in order to generate a visible image. This is like nourishment, it is the seventh. Secret Lord, furthermore, when that kind of mind wanders in samsara, one hears these words from some virtuous friend: These gods are great gods, giving happiness to all beings. You should respectfully make offerings to them, and everything will become prosperous. Those gods are like this: Ishvara and Brahma, as well as Vishnu, Nandikeshvara, as well as Mahadeva, Skanda, as well as the sun, moon, water god, Ugly Body, Giver of Wealth, Indra, Evil Eye, Manibhadra, Yama, Time Limit, Transcendence of Sorrow, and that which is called Lord of the World.
Chinese
火与敬礼之子。 如是天女苦行遣除。 莲花与持伞之龙。 财神与时 नाम。 迦尔郭吒大莲花。 具智者与登迦女。 恒常无边初始之神。 如是供养天与仙人。 吠陀 吠陀 是士夫。 智者应供养如是说。 于彼听闻如是语。 心乃真实生欢喜。 其时极具恭敬者。 于彼等则殷勤作。 秘密之主此乃孩童各自之生世于轮回中，一切游荡者之出息之殊胜，此乃成为力量，于第八识中诸佛所说。 如是说，其乃为获世间之安乐而供养天神也。 其中初者乃信心，中间之五乃布施心，末尾之二乃戒律心。 如是世间凡夫之八心究竟且安住之时，趣入四种解脱之初，于下示之。 二者，趣入之因缘总的确定，及正直。总的界，如来藏自性而安住虽无差别，然差别各各乘之界清净不清净而安住，乃与具有相同之相续，及上师善知识，救护轮回痛苦之众生怙主处听闻二种教言，何为二种教言耶？谓宣说并见上者之功德，及宣说并见下者之过患，及其力于轮回生厌离与愚昧，及于功德生喜悦与清净之心者，乃二因，说为俱生之因也。 四缘者，何之谓耶？其上师乃自主之缘，密咒等乘乃所缘之缘，见功过之学子乃因之缘，此三集合之刹那心增长，即与动摇之心相联者，乃等无间缘也。 三者，趣入之理，其有三，谓：计数。初者，因缘聚合后，趣入人天乘之理，具譬喻者，及正直。如是二因四缘与六者聚集，如草中生火般，心大增长且动摇，四种解脱乘
English
Son of fire and prostration. Likewise, the goddess averts asceticism. Lotus and umbrella-holding Naga. Wealthy one and Time नाम. Karkota, great lotus. Possessing wisdom and Dengka woman. Always infinite, the initial deity. Likewise, offering to gods and sages. Veda Veda is a man. The wise should make offerings, thus it is said. Upon hearing such words. The mind becomes truly joyful. At that time, with great reverence. To them, he diligently acts. The lord of secrets, this is the supreme exhalation of individual children wandering in samsara, this becomes power, as spoken by the Buddhas in the eighth consciousness. Thus it is said, it is to worship the gods in order to obtain the happiness of the world. Among them, the first is the mind of faith, the middle five are the minds of generosity, and the last two are the minds of discipline. Thus, when the eight minds of ordinary worldly beings are perfected and abide, they enter the first of the four liberations, which will be shown below. Secondly, the general identification of the causes and conditions for entering, and being upright. Although there is no difference in the general realm, which abides by the nature of the Tathagatagarbha, the difference lies in whether the realms of each vehicle are pure or impure. This is due to the continuums that possess the same qualities, and hearing two teachings from the guru, the virtuous friend, the protector of beings who saves from the suffering of samsara. What are the two teachings? They are the explanation and seeing of the qualities of the higher, and the explanation and seeing of the faults of the lower, and by that power, generating weariness and ignorance towards samsara, and generating joy and purity in the qualities. These are the two causes, said to be the co-emergent cause. The four conditions are: the guru is the condition of ownership, the vehicles such as tantra are the condition of focus, the student who sees faults and qualities is the condition of cause, and the moment when these three come together, the mind grows, and that which is connected to the wavering mind is the immediately preceding condition. Thirdly, the manner of entering, there are three: counting. Firstly, after the causes and conditions have gathered, the manner of entering the vehicle of humans and gods, with examples, and being upright. Thus, when the two causes, four conditions, and six gather together, like fire arising from grass, the mind greatly increases and moves, the four vehicles of liberation.