English
Showed the mind training for the lower vehicle. Thus, with the three wisdoms, in the common vehicle, in the previous life or before, by training the mind, those who have now become supreme with the eye of wisdom should accept this. Those who have not practiced before and do not have wisdom will not understand this meaning. Therefore, it is called showing good behavior to the worthy vessel. These are the merits of practice. Showed good behavior to the worthy vessel. It shows that the person with practice should become a worthy vessel. Having become a worthy vessel in this way is like a long river, having obtained special patience; knowing the behavior like a disciplined one, like a secret monk, abandoning rude and frivolous behavior; being naturally good like the sun, having great compassion for sentient beings, abandoning all biases; having lineage like a mountain, having entered the door of the secret vehicle, will not later regress to the lower vehicle. The Dharma should be shown to such a person. These are the merits of nature. Giving away body and possessions. In general, there are three merits of pleasing the lama: the best is to please with wisdom, the middle is to please with the body, and the lowest is to please with possessions. The best is to have the eye of wisdom by training the mind in the lower vehicle. The middle is to offer body and life to the lama. The lowest is to offer wealth to the lama. In short, being able to give up one's body and possessions for the benefit of siblings and teachers, give the instructions to such a person. This shows the merit of pleasing the lama. Without pleasing the teacher, it shows that the door of empowerment is opened with offerings. In general, there are six kinds of teachers: the common teacher, the guide (guiding the door of Dharma), the empowerer (giving empowerment), the one who makes up for violations (such as vows), the one who liberates knowledge (explaining), and the teacher of oral instructions (treasure). Here, for the Vajra Master, without pleasing him with the three doors of body, speech, and mind of the Vajra Master, the three aspects of objects and implements, and wisdom, and if the empowerments have not been obtained, then it shows that the door of Dharma is opened with the door of empowerment.
Chinese
其次，灌顶方面：灌顶共有二十八种。外灌顶是十种利益灌顶，内灌顶是五种能力灌顶，秘密灌顶是三种深奥灌顶。如果未按次第获得这二十八种灌顶，就不能进行后续修持。听闻等行为，是为了说明按次第获得灌顶。如果未获得灌顶，就听闻无上秘密之义，讲说、事业、修习、以及做其他人的导师等行为，对于密咒来说，会产生障碍和过失，因此获得灌顶非常重要，务必珍重。没有结果且会毁灭。如果未这样做，则说明过失很大。首先，没有使上师欢喜，中间没有获得灌顶，最终产生障碍和过失，因此，今生所做的一切都没有结果，来世所做的一切都白费了，因为没有按照教言行事，会产生堕入恶趣的结果，因此，如来藏会停留在轮回中。因此，过失很大。获得法身果位，取决于修习的因缘。这取决于法门。法门由灌顶开启。灌顶之门由供养打开，因此，首先要使上师欢喜。如果上师欢喜，就能获得灌顶。获得灌顶后，才能最终完成听闻和讲说。如果最终完成，就能成就殊胜和共同的果位。因此，说明过失非常大。然后：如果能很好地使上师欢喜，就能获得所有灌顶。听闻等行为，能成就殊胜和共同的果位。如是说。在胜义中平等，以俗谛结合无别的方式，说明了平等的体性。共有三种：胜义中不生平等，俗谛中如幻平等，胜义俗谛无别平等。第一种是：一切法都是智慧的自性，从一开始一切法都是不生的平等。第二种是：在俗谛中，五蕴与五部如来平等，五大与五佛母平等，八识与勇士空行平等，身体的四触与四门平等，六烦恼与六度平等。第三种是：胜义俗谛体性相同而平等修持，见解真谛无别，觉性是行境，七种回遮是自性之因。
English
Next, regarding empowerments: There are twenty-eight empowerments. The outer empowerments are the ten beneficial empowerments, the inner empowerments are the five powers empowerments, and the secret empowerments are the three profound empowerments. If these twenty-eight empowerments are not obtained in sequence, one cannot proceed with subsequent practices. Listening and other actions are to explain obtaining empowerments in sequence. If one has not received empowerment and listens to the meaning of the unsurpassed secret, actions such as teaching, activities, practice, and being a teacher to others will create obstacles and faults for the mantra. Therefore, obtaining empowerment is very important and must be cherished. There is no result and it will be destroyed. If this is not done, it shows that the fault is great. First, one has not pleased the guru, in the middle one has not received empowerment, and in the end, obstacles and faults arise. Therefore, everything done in this life has no result, and everything done in the next life is wasted because one has not acted according to the teachings, resulting in falling into the lower realms. Therefore, the Tathagatagarbha will remain in samsara. Therefore, the fault is great. Obtaining the fruit of Dharmakaya depends on the circumstances of practice. This depends on the Dharma gate. The Dharma gate is opened by empowerment. The door of empowerment is opened by offerings. Therefore, one must first please the guru. If the guru is pleased, one can obtain empowerment. After obtaining empowerment, one can finally complete listening and teaching. If one finally completes it, one will achieve the supreme and common fruits. Therefore, it is shown that the fault is very great. Then: If one can please the guru very well, one can obtain all empowerments. Actions such as listening can achieve supreme and common fruits. Thus it is said. Being equal in ultimate truth, explaining the nature of equality in an inseparable way by combining relative truth. There are three types: equality of non-arising in ultimate truth, equality of illusion in relative truth, and equality of inseparability of ultimate and relative truth. The first is: All dharmas are the nature of wisdom, and from the beginning, all dharmas are equally unborn. The second is: In relative truth, the five aggregates are equal to the five Buddha families, the five elements are equal to the five mothers, the eight consciousnesses are equal to the heroes and heroines, the four tactile sensations of the body are equal to the four doors, and the six afflictions are equal to the six perfections. The third is: Practicing equality by the same nature of ultimate and relative truth, the view is the inseparability of truth, awareness is the field of activity, and the seven turnings are the cause of self-nature.
Chinese
自然成就而安住。安住于平等的誓言，显示平等的必要。如是，从觉悟一切法平等性的自性中，不超越地安住于三时，即是自性见之誓言，未曾说能现证彼果。如《光明经》云：“誓言誓言名为，非在他处存在，自之见即是誓言。”如是。将获得平等圆满大。显示平等的功德。胜义中于无生平等，世俗中于幻化平等，此二无别而平等圆满。此即名为大，安住于平等圆满大的见解，具缘者于此生即可获得现证圆满正等觉。若已逝则非成佛。显示未证悟平等的过患。若超越如是之誓言，则非为真实圆满之佛，即谓未了知一切法为平等大，如小乘般执着胜义世俗为他体，即是超越。因此，以他体的二取不能成佛。因此，以平等大的见解决断至关重要。四时十方任何处，从任何处所。四时者，因缘聚合后受用果已毕为过去时，因缘聚合而果未受用为现在时，唯有因存在为未来不确定之时，因缘任何皆未聚合为未来时。十方者，安住自性之十方，修行者所缘之十方，如是，从总摄方时任何处皆显示无有成佛之功用。不会获得圆满正觉。本体于何处寻觅？如是，于十方与四时中，从他处寻觅圆满正觉，亦不会获得真实圆满正觉之果。若问于何处寻觅？于自心寻觅。若证悟自心即成佛，寻觅之方便如何寻觅？自心之觉性菩提心本即是果法身之体性，了悟彼义而现前即称为获得果位，除此
English
Naturally accomplished and abiding. Abiding in the samaya of equality, showing the necessity of equality. Thus, from the nature of realizing all dharmas as equality, without transgressing, abiding in the three times, is the samaya of the view of nature, it is not said that the fruit itself will be manifested. As it is said in the 'Clear Light': "Samaya, samaya is called, it is not somewhere else, one's own view is the samaya." Thus. One will attain the great perfection of equality. Showing the qualities of equality. In the ultimate, equal in unbornness, in the relative, equal in illusion. These two, without difference, are equal and complete. This is called great, abiding in the view of the great perfection of equality, a person with the basis will attain complete enlightenment in this very life. If one has passed away, one is not a Buddha. Showing the fault of not realizing equality. If one transgresses such a samaya, one is not a truly complete Buddha, that is, not knowing all dharmas as the great equality, like the lower vehicles, grasping the ultimate and relative as different entities, is transgression. Therefore, with the dualistic grasping of otherness, one will not attain Buddhahood. Therefore, it is very important to decide with the view of great equality. From any of the four times and ten directions, from any place. The four times are: the past time when the causes and conditions have gathered and the fruit has been used up, the present time when the causes and conditions have gathered but the fruit has not been used, the future uncertain time when only the cause exists, and the future time when no cause or condition has gathered. The ten directions are the ten directions of abiding nature and the ten directions grasped by the object of the practitioner. Thus, it is shown that from anywhere encompassed by direction and time, there is no effort to attain Buddhahood. One will not find complete enlightenment. Where does one seek the essence? Thus, in the ten directions and four times, even if one seeks complete enlightenment from elsewhere, one will not find the fruit of truly complete enlightenment from elsewhere. If one asks where to seek, seek in one's own mind. If one realizes one's own mind, one becomes a Buddha. How does one seek the means of seeking? The awareness of one's own mind, the bodhicitta, is inherently the essence of the fruit dharmakaya. Realizing its meaning and manifesting it is called attaining the fruit, besides that.
Chinese
不要在其他地方寻找佛！不要在其他地方寻找佛！阐述了不理解平等的过失。因为自证智中没有不理解的，如果从那个觉性之外寻找佛，就如同离开大海的表面去寻找目标幻术的浊水一样。因为不值得那样做，所以告诫说不要从那没有不理解之处去寻找。有些人心如狂象。举例说明：比如在调伏狂象的时候，男子身穿红色衣服，唱着美妙的歌声，左手拿着香炉，右手拿着铁钩，引诱大象靠近时，用铁钩抓住象鼻，喂它米酒使象醉，然后许多士兵骑在象身上进行驯服，一旦驯服了它，就能摧毁敌人的军队。同样，任何瑜伽士的心，都像发疯的大象一样，调伏的方法是：将咒语和手印置于平等之中。这是它的意思。置于平等中进行调伏。如果很好地展示咒语和手印。意义阐述：就像那样，对于与大象相似的迷惑之心，用如同上师殊胜教言的铁钩抓住它，将心置于不分别法性的状态中，并驯服能取所取的分别念，那么心和智慧的手印将显现在一切处。此外，幻化不实的根本咒语是产生的原因，产生的助缘咒语使其显现，念诵行为的咒语使其显现。通过这三个咒语使本尊的身相显现，这被称为具备四种大手印，即誓言手印、事业手印、法手印和身大手印，如果很好地展示，就能获得成就。成就变得非常奇妙。如果这样具备，就能获得共同成就、殊胜成就和一切美好的功德。在大型寺庙的区域里。阐述了住所的长短标准。修行的地方是：寺庙距离解脱村庄要有一俱卢舍或一由旬的距离，这样做的必要原因是：为了不产生思维的敌人。因此被称为伟大。在那里，对地面的观察是：如同八辐轮的天空。
English
Do not seek the Buddha elsewhere! Do not seek the Buddha elsewhere! Explaining the fault of not understanding equality. Because there is nothing not understood in self-awareness, if one seeks the Buddha outside of that awareness, it is like leaving the surface of the ocean to seek the turbid water of a mirage. Because it is not worth doing that, it is advised not to seek from that which has no non-understanding. Some minds are like intoxicated elephants. Example: For example, when taming a mad elephant, a man wears red clothes, sings beautiful songs, holds an incense burner in his left hand, and a hook in his right. When he lures the elephant close, he grabs the elephant's trunk with the hook, feeds it rice wine to intoxicate it, and then many soldiers ride on the elephant to tame it. Once it is tamed, it can destroy the enemy's army. Similarly, the mind of any yogi is like a mad elephant, and the method of taming it is to place mantras and mudras in equality. That is the meaning. Taming by placing in equality. If mantras and mudras are well displayed. Explanation of meaning: Just like that, for the deluded mind that is like an elephant, grab it with the hook that is like the supreme instruction of the guru, place the mind in the state of non-conceptualizing the nature of reality, and tame the thoughts of grasping and being grasped, then the mudras of mind and wisdom will appear everywhere. Furthermore, the root mantra of illusory falsity is the cause of generation, the assisting mantra of generation makes it manifest, and the mantra of recitation makes it appear. By these three mantras, the deity's form is made manifest, which is called possessing the four great mudras, namely the samaya mudra, the karma mudra, the dharma mudra, and the kaya mahamudra. If they are well displayed, accomplishments will arise. Accomplishments become very wondrous. If one is thus endowed, one will obtain common accomplishments, supreme accomplishments, and all good qualities. In the area of a large monastery. The standard of the length of the dwelling is explained. The place of practice is: the monastery should be a krosha or a yojana away from the village of liberation. The reason for this is: in order not to generate enemies of thought. Therefore, it is called great. There, the examination of the ground is: like the sky of an eight-spoked wheel.