English
In short, firstly, abandon all meaningless things, and practice all meaningful things. Thus it is said. The special samaya is that the root samayas are five, and the branch samayas are twenty-five, which should be known extensively according to the scriptures. The additional samaya is, from the space of samaya, it says, "Constantly abide in the additional meaning." Therefore, one should practice without distraction the meaning of realizing all dharmas as self-appearing, non-dual. Dzogchen is to protect the samaya of spontaneously accomplishing the one and only without effort. In the Condensed Meaning, it says, "The basis is the samaya, the meaning is abiding in guarding the three doors of body, speech, and mind, the root and branches, etc., protecting and accomplishing is that itself." Thus it is said. Liberating the tantra through hearing and thinking, like untying a gazelle's rope or unlocking a chain, means that the qualified lama mentioned above is pleased through the three doors of body, speech, and mind, and hearing and thinking are done according to the scriptures, thereby cutting off doubt and superimposition, and being liberated from the bonds of not knowing, one goes unimpeded to all that is to be known. As it says in the Lion's Roar, "Like untying a gazelle's rope, through the door of liberating hearing and thinking, all streams of knowing are liberated, going without impediment, hearing and thinking liberating the stream is extremely important." Like comparing three times from all doors, like a bee searching for a hive, means that one knows all the views and practices of the tirthikas and the incidental tirthikas, and of all vehicles, and finally realizes the unerring meaning of one's own doctrine. As it says there, "Like a bee searching for a hive, through comparing all doors of views and practices, in order to realize that unerring one, comparing the doors is extremely important." Distinguishing with excellent wisdom four times, like reaching the top of a high mountain, means that one knows all dharmas without being ignorant through wisdom, and especially is skilled in the suchness of mind, and becomes excellent. As it says there, "Like reaching the top of a high mountain, wisdom reaches the top of a high mountain, being skilled in all and distinguishing excellently, being skilled in meaning is extremely important." Proceeding by the power of stages, like a prince wandering as a beggar and then being enthroned as king, means that it arises from the power of the path and realization increasing from above, the outer, inner, and secret empowerments, etc.
Chinese
再者，使未成熟者成熟，使成熟者解脱，从更高的传承中提升，获得对佛法王国的控制权。正如经文所说：“如王子被立于王位，次第是灌顶的差别。凭借地道的力量，获得所有灌顶，极其珍贵。” 以决断的眼光（６）斩断束缚，犹如鹏鸟翱翔于天空。因为证悟一切法皆为平等自显，毫无偏颇和犹豫地做出决断，对任何事物都无所畏惧。正如经文所说：“如大鹏鸟翱翔于天空，即使有无量乘的行持之门，平等性中没有偏颇、取舍，断除疑惑极其珍贵。” 以窍诀之义（７）汇集，犹如点石成金的药。通过口耳相传的窍诀，直接指示，无需积累，轻易转变。正如经文所说：“转变如药显现点石成金，谁能见到这心的秘密？因为拥有窍诀者能够成就，拥有窍诀极其珍贵。” 以禅定体验（８）受持，犹如入海取宝之人。即使知道，若不加以体验，则无法成就意义。因为证悟的意义艰难，所以通过体验来完成证悟。自他的意义都能成就。正如经文所说：“譬如入海取宝之人，若不加以体验则毫无意义，因为艰难而加以体验，一切意义都能成就。习惯禅定极其珍贵。” 以行持（９）舍弃，犹如大象入水。应当如各自的场合所说的那样去理解。以渴望获得解脱和一切智智的意愿，行持与时机相关，无论难易都毫无畏惧地进入。正如经文所说：“譬如大象入水，以精勤修习的意愿，毫无畏惧地，行持与时机相关极其珍贵。” 汇集于一个要点，犹如客人从远方归来，再次回到自己的家。无论宣说了多少乘的类别，以及如何行走道路，都是为了证悟自心本性。要点在于，证悟自心本性，一切都汇集和圆满于此。正如经文所说：“譬如一切
English
Furthermore, making the immature mature, liberating the mature, ascending from the higher lineage, gaining control over the kingdom of Dharma. As it is said in the text: "Like a prince being placed on the throne, the sequence is the distinction of empowerment. By traversing the grounds and paths with skill, obtaining all empowerments is extremely precious." Cutting through with the gaze of decisiveness (6), like a garuda soaring in the sky. Because all phenomena are realized as equal and self-manifesting, decisively cutting through without partiality or hesitation, being fearless of anything. As it is said in the text: "Like a great garuda soaring in the sky, even with countless doors of practice of the vehicles, in equality there is no partiality, acceptance, or rejection, cutting through doubt is extremely precious." Gathering with the meaning of pith instructions (7), like the elixir that turns stone into gold. Through the oral transmission of pith instructions, directly pointing out, without accumulation, easily transforming. As it is said in the text: "Transformation is like the medicine that appears, turning stone into gold, who can see this secret of mind? Because those with pith instructions can accomplish, having pith instructions is extremely precious." Taking to heart through meditative absorption (8), like a person taking treasure from the ocean. Even if one knows, if one does not take it to heart through experience, the meaning will not be accomplished. Because the meaning of realization is difficult, therefore, by taking it to heart through experience, realization is completed. The meaning of oneself and others will be accomplished. As it is said in the text: "For example, a person taking treasure from the ocean, if one does not take it to heart through experience, it is meaningless, because it is difficult, by taking it to heart through experience, all meanings are accomplished. Habituation to meditative absorption is extremely precious." Abandoning with conduct (9), like an elephant entering water. It should be understood as it is said in each respective context. With the intention of desiring to obtain liberation and omniscience, engaging in conduct in relation to time, entering without fear, whether it is difficult or easy. As it is said in the text: "Like an elephant entering water, with the intention of diligently training, without the slightest fear, engaging in conduct in relation to time is extremely precious." Gathering into one point, like a guest returning from afar, returning again to one's own home. No matter how many categories of vehicles have been proclaimed, and how one travels the path, it is all taught as a means to realize the nature of one's own mind. The point is that, in realizing the nature of one's own mind, everything is gathered and perfected in this. As it is said in the text: "For example, all
Chinese
行走之处。 凡是前往欲望之境者， 境之相貌虽无边， 然所行之路仅有一处。 如是不可思议的， 名目繁多的法门， 皆是正直的教言， 然所思之境却唯一。 将诸义归纳为一的， 是应修习的殊胜之处， 因其唯有唯一之确定， 故应珍视一切汇集的殊胜修习。 如是宣说。 守护安住于此状态的障碍，即是：信赖上师三宝而祈祷；以慈悲心向魔障布施食子，并宣说谛实语；向空行护法布施食子会供，并委以事业；观修守护轮，念诵本尊咒语；以及具足证悟之把握，对任何事物皆无所畏惧地作为助伴。 这些内容，应从各自的经论和上师的口诀中详细了解。 象征基础、道、果之义， 《总集智慧明灯》中， 所示道的支分之品， 第十六品。 道的体性：从次第三者来说，体性即是智慧三种。如《心四生起之教》所说，体性应为智慧三种。《义总集》中说，体性为方便与智慧。小论《自处》中说，恐惧等菩提心五者，确定生起即是体性。因此，体性解释为五种心。《大圆满》中说，证悟后所串习的，即是道的体性菩提心。因此，道的体性解释为菩提心。这些都不相违，都包含在心的发展次第中，因此，体性应为五种心或心的发展次第。《经集》中说，其中最初所宣说的，是生处、因缘生起之方式，生起的体性是心，最后是自生而圆满。因此，其中有三：宣说心生起的基础或生处，以及因缘和生起的方式或次第。第一种是：从基础生起心，从道生起，从果生起，以及从不确定的生处生起。《经集》中说，此殊胜乘中生起，是遣除黑暗贪欲孩童之地，次第遣除边际殊胜之外，六。
English
The place to walk. Whoever goes to the realm of desire, Although the aspects of the realm are limitless, There is only one place to travel. Likewise, the inconceivable, Numerous Dharma doors, Are all straightforward words, But the object of thought is one. That which gathers all meanings into one, Is the noble thing to be practiced, Because there is only one certainty, Therefore, cherish the noble practice that gathers all. Thus it is said. Protecting against obstacles while abiding in that state is: Trusting in the Lama and the Three Jewels and praying; Giving torma to the obstructing forces with compassion and love, and speaking the power of truth; Sending torma and tsok to the Dakinis and Dharma Protectors and entrusting them with activities; Meditating on the protective circle and reciting the mantra of the Yidam deity; And having the confidence of realization, taking everything as a friend without any fear. These should be understood in detail from their respective texts and the instructions of the Lama. Representing the meaning of the ground, path, and fruit, From "The Lamp of the Wisdom of the Gathering of All," The chapter on showing the conditions of the path, The sixteenth chapter. The nature of the path: According to the three stages, the nature is the three kinds of wisdom. As stated in "The Teaching of the Four Arising Minds," the nature should be the three kinds of wisdom. In "The Gathering of Meanings," it says that the nature is skillful means and wisdom. In the small text "Self-Abiding," it says that the five Bodhicittas, such as fear, are definitely the nature when they arise. Therefore, the nature is explained as the five minds. In "Dzogchen," it says that whatever is practiced after realization is the nature of the path, Bodhicitta. Therefore, the nature of the path is explained as Bodhicitta. All of these are not contradictory, but are included in the stages of the development of the mind. Therefore, the nature should be the five minds or the stages of the development of the mind. In "The Sutra Collection," it says that what is initially taught is the place of birth, the way of arising through conditions, the nature of what has arisen is mind, and finally it is perfected by self-arising. Therefore, there are three: teaching the basis or place of birth of the mind, and the way or stages of arising through causes and conditions. The first is: the mind arising from the ground, arising from the path, arising from the fruit, and arising from an uncertain place of birth. In "The Sutra Collection," it says that arising in this supreme vehicle is the place of children who dispel darkness and desire, gradually eliminating the edges of the noble, six.
Chinese
因此，由于因缘的力量而动摇。关于这一点，有三种生起的方式：从一开始就传承下来；或者从根本上不确定，随意行进；最终则是一并进入顶乘。如是说。第二是计数两种因和四种缘。其中，俱生因是安乐逝者的精华，自然存在于自身之中；同时俱生因是获得上者的功德，对下者感到厌倦，对上者感到欢喜，从而生起清净。因的缘是：精华的意义自然存在，并且在各自的地位上生起厌倦。主宰的缘是上师圣者。所缘的缘是密咒的功德等等。等无间缘是：先前的先前开启了道路，后来的后来相互关联。《道次第》中说：精华自性相同，依止善友和怙主，获得两种传承，见到功德和见到过失，以及对它的厌倦、愚昧、欢喜和迷恋，被说是第二种因。那是主宰、秘密等等所缘，刹那增长，即是等无间缘。如是说。关于其中的关联：师徒二者有业和悲心的关联。弟子和教法二者有器情或所知能知的关联。基地、道、果三者本体相同，有自性上的关联。第三是：如是因缘聚合，如前所述，以五种心的方式生起，即计数。其中，动摇的菩提心是：对密咒的意义感到欢喜和信奉而动摇。希求是：如果证悟并理解，那该多好啊！生起这样的愿望和希求。趣入菩提是：实际进入密咒之门，接受灌顶，进行听闻和思维等等。安住菩提是：证悟并实践，即修持道。究竟菩提是：成为力量，道达到究竟，无法再增长。而且，先前的先前开启道路，使后来的后来的意义更加清晰。《道次第》中说：先前的先前是什么，是后来的后来的方法和因。同样，后来的后来是什么，是从先前的先前产生的果。如是说。那么，如果五心是道的体性，五心达到究竟，道五也达到究竟了吗？如果没有达到究竟，那么心就是道的体