English
And, requesting accomplishments, and, retracting the mandala, and, doing things like wearing robes and protecting the body, and, various necessities such as constant samadhi, and, the necessity of doing those things in reality, and, understanding the three temporary samadhis and practicing them. The necessity is to dispel ordinary conceptual thoughts, and, to perfect the accumulation of merit of the Great Seal. There are three kinds of experience, for example, like a violent stream becoming calm, like water deep in the sea, it speaks of the experience of the mind being stable and unstable. The signs are five, such as mirages. By meditating in this way, higher seeing will also arise. Meditating on suchness is also, because it is determined by realization, meditating on the meaning of realization also includes, generating wisdom, and, essence, and, adjustment, and, experience, and, fruit. Among them, generating wisdom is, for the realization that is separated from all extremes, abide in a state of neither letting go nor grasping. The essence is great equanimity, each clear in itself. Adjusting the mind is, if interruptions and faults occur, because of realizing that it itself is the wisdom of the mind, therefore it will not prevent arising. Similarly, for realization, it is also the nature of separation, that is, separation from deliberate adjustment. The experience is the same as what was said before. The fruit is that if yoga is manifestly workable, like darkness and lamplight, because purity is not abandoned by obscuration, therefore spontaneous accomplishment naturally appears, as it is said in the tantra: When you leave it uncorrected and abide as it is, a spontaneously accomplished mandala will arise. For example, digging a well is digging for water, not digging for city walls. Once water appears, there is no need for city walls. Searching for gold with a lamp, once gold is found, there is no need for a lamp. Similarly, using the wisdom of words to seek meaning, once meaning is realized, there is no need to learn words, one should become familiar with the meaning. And, training in the five common paths. The so-called five paths of accumulation, preparation, seeing, meditation, and consummation. It is the path of the common cause, the path of the Lesser Vehicle. Training in those is also a path, training in those is also a path, but it is not the path of the Great Vehicle itself. Saying those is for increasing the greatness of monastic discipline and mantra. "Especially individually" means first to become accustomed to the yoga of emptiness, then to become accustomed to the yoga of compassion, then to practice the subtle parts, entering into the countless.
Chinese
要习惯等等。要学习导师的论典，如理如实的道路，不颠倒。 之前要习惯，指的是无论处于道路的哪个阶段，都要使之前的道路非常稳固，只有这样才能获得深层道路的禅定，这是目的。 共同和特殊等等。 共同的五道，特殊的五道和四道等等，在习惯的时候，无论处于哪个阶段，当修习远离沉掉和掉举而变得清晰的时候， 具备外内三种暖相，或者说三种体验中的最后一种体验。 非常习惯，转变为清晰的力量，就是道路的圆满。 为了能够运用它们，为了习惯四种或三种随顺的行为，为了使禅定变得特殊。 随顺行为要如法行持。 如是说。 宣说第二中观，指的是，数量中观的第二个，方便道。 它有两种
English
To be accustomed to, and so on. To learn the teacher's treatises, the path as it is, without error. To be accustomed beforehand means that in whatever stage of the path one is in, the previous path should be very firmly established, and only then will one attain the samadhi of the profound path, which is the purpose. Common and special, and so on. The five common paths, the five special paths, and the four, and so on. When one is accustomed to them, in whatever stage, when the meditation is clear, free from sinking and excitement, one possesses the last of the three outer and inner heats, or the three experiences that are spoken of. To be very accustomed, to be transformed into the power of clarity, is the completion of the path. In order to make them workable, in order to be accustomed to the four or three subsequent concordant conducts, in order to make the samadhi special. Subsequent concordant conduct should be practiced according to the scriptures. Thus it is said. Explaining the second Madhyamaka, which means the last of the two in number, the path of means. It has two divisions: the path of instructions and the path of empowerment through means. The way to realize the nature of reality through it is, in terms of cause and condition, in the case of instructions: one's own wisdom of realization, and the profound oral instructions transmitted from previous deeds, and the blessings of the lama are the conditions. Because of the arising of the conditions of the oral instructions that one possesses, without special effort, the meaning will appear in the mind near the time. In the case of means, it is because it possesses five causes and conditions. For example, just as alchemy transforms iron and copper into gold, through the blessings of the oral instructions, the conceptualizations of arising sensations cease, and conceptualizations are transformed into wisdom. The names are instructions and means themselves. Thus it is said. Instructions are the doors of above and below. With bindus and spaces. This is to be known from the mouth of the lama. The nature of the causes and conditions of means. Here, the number three is shown. In general, all empowerments have four causes and conditions, but in this case, the meaning of the profound empowerment alone has five: the blessings of the lama who has received the empowerments in order, the time when the earth wind moves in the wind channels, the vows of the methods of combining horizontally and vertically, the merit accumulated in previous lives, and the five qualities of possessing complete mantras and mudras, the co-emergent nature that dwells within oneself is practiced through oral instructions.
Chinese
所体验的是事物俱生。通过口诀获得自生智慧，称为方便的口诀。为什么呢？因为特别宣说了五个因缘。这是说了六个词。方便的自性有五种，即五种能力之灌顶、十种利益之灌顶、秘密灌顶、智慧和、大乐之灌顶五种。对于这些，也要知道灌顶之处、灌顶之方便、因缘、自己的自性、词义、获得的程度、消除的障碍、灌顶的必要、灌顶的对境、可以听闻的法、以及果等。因为字多而害怕，所以没有写。为了显示这些，自性是能力、利益、秘密之法。束缚之业，即烦恼贪欲是束缚之业。在此，通过三摩地和业的差别，因为行欲而解脱，所以也称为方便的乘。信仰等三个是：对有信仰者给予利益灌顶。对做自利之事之精进、做利他之事之精进、以及做二者之事三种人依次给予能力之灌顶。对行持行为之苦行者给予秘密灌顶。对具有智慧之苦行和与之相同的苦行者给予智慧、智慧和稳固之灌顶。这样按照对境的顺序。譬如所示，国王和孩子这两个是，灌顶之譬如是国王将具有王族血统的孩子立为国王一样。通过灌顶获得果，譬如毒药转变为药物一样。为了显示必要，智慧通过灌顶而行进，显示了这三个。从利益灌顶向上依次行进，或者为了压住每次获得灌顶的地位，通过共同的前者前者的灌顶，打开后者后者的门并获得之必要。为了不浪费三者之最后，而显示果，对于最后的意义，也通过自性等五个词显示了名声的差别。首先，身语意等，自性是法身、报身、化身和
English
What is experienced is the co-emergent nature of things. Obtaining self-arising wisdom through instructions is called the essential instruction of skillful means. Why is that? Because it specifically explains five causes and conditions. These are six words that are spoken. The nature of skillful means is fivefold: the five empowerments of ability, the ten empowerments of benefit, the secret empowerment, wisdom and, the great bliss empowerment. For these, one should also know the place of empowerment, the means of empowerment, the causes and conditions, one's own nature, the definition, the degree of attainment, the obscurations that are removed, the necessity of empowerment, the vessel for empowerment, the Dharma that can be heard, and the fruits. Because of the fear of many letters, it was not written. In order to show these, the nature is the Dharma of ability, benefit, and secrecy. The work of bondage, that is, afflictive desire, is the work of bondage. Here, through the difference of samadhi and action, because liberation is achieved through practicing desire, it is also named the vehicle of skillful means. The three, faith and so on, are: giving the benefit empowerment to those with faith. To the diligent who do self-benefit, the diligent who do other-benefit, and the three who do both, the empowerment of ability is given in order. The secret empowerment is given to those who practice asceticism. To those who possess the asceticism of wisdom and the asceticism that is equal to it, the wisdom and the stable empowerment are given. Thus, according to the order of the vessel. As shown in the example, the two, the king and the child, are: the example of empowerment is like the king installing a child with royal lineage as the king. Obtaining the result through empowerment is like poison being transformed into medicine. In order to show the necessity, wisdom proceeds through empowerment, showing these three. Proceeding upwards in order from the benefit empowerment, or in order to suppress each stage of obtaining empowerment, through the common former empowerments, the necessity of opening and obtaining the doors of the latter empowerments. In order to show the fruit without wasting the last of the three, for the last meaning, the difference of fame is also shown through the five words such as nature. First, body, speech, mind, etc., the nature is Dharmakaya, Sambhogakaya, Nirmanakaya and
Chinese
那（那）是菩提身和金刚身。五语是：无字语、圆满受用语、智慧语、词语和金刚语。五心是五种智慧：无分别之心，清晰了知一切之心，大乐之心，金刚心和度化众生之心。五功德是：刹土、宫殿、宝座、光芒和庄严。五事业是：息增怀诛任运成就。简而言之就是这五者。具有四种特征的，这两个是：显示一切法的身是无上大菩提的自性，受用轮回涅槃之法无二，十方四时一切如来的身语意金刚自性，显示是所有佛的总相，显示以二谛所摄的一切法和导师的自性无别。如经部所说：从如来至无别的自性之间所说。以二方面所摄的一切法不是以真实圆满佛的观察之门而为一，也不是以自性之门而为异，总之，一切法和导师是无离无合而安住的。为了显示功德，显示了果功德任运成就。如来的一切果，名言，声名，都是功德，那，那本身，如来无杂而圆满，对所化众生显现一切的任运成就。譬如如意宝珠，以一个本体，因福德大小不同，而随所想而生。为了显示其事业，显示了四种事业的作为。以息、增、怀、诛四法，对所化众生，无论何时，都以无勤作的加持而显现，从而究竟圆满。为了显示其大悲的生起方式，大悲对所化众生。
English
That (na) is the body of enlightenment and the vajra body. The five speeches are: speech without letters, speech of perfect enjoyment, speech of wisdom, speech of words, and vajra speech. The five minds are the five wisdoms: the mind without discrimination, the mind that clearly knows everything, the mind of great bliss, the vajra mind, and the mind that liberates beings. The five qualities are: pure lands, palaces, thrones, rays of light, and ornaments. The five activities are: pacifying, increasing, magnetizing, subjugating, and spontaneously accomplishing. In short, it is these five. The two that possess four characteristics are: showing that the body of all dharmas is the very nature of the unsurpassed great enlightenment, enjoying the dharmas of samsara and nirvana as non-dual, the body, speech, and mind of all the Tathagatas of the ten directions and four times are the nature of vajra, showing that it is the general form of all Buddhas, and showing that all phenomena included in the two truths and the nature of the teacher are inseparable. As stated in the tantra: from the Tathagata to the nature of inseparability. All the phenomena included in the two aspects are not one through the gate of examining the truly perfect Buddha, nor are they different through the gate of nature. In short, all dharmas and the teacher abide without separation or union. In order to show the qualities, the spontaneously accomplished fruit qualities are shown. All the fruits, names, and fame of the Tathagata are qualities, that, that itself, the Tathagata is completely complete without mixture, and spontaneously accomplishes everything that appears to sentient beings. For example, like a wish-fulfilling jewel, with one substance, depending on the amount of merit, whatever is thought arises. In order to show its activities, the two statements of the four activities are shown. With the four activities of pacifying, increasing, magnetizing, and subjugating, to whatever extent sentient beings are to be tamed, they are blessed without effort, thereby accomplishing the ultimate meaning. In order to show the manner in which that great compassion arises, great compassion towards sentient beings.