Chinese
我亦无力救度彼。 复次，以通晓佛法之我慢与名声， 转生于地狱，化生为八种鸿雁。 复次，如是说，不修智慧， 如于大海之中干涸而死。 复次，布施之人自己却饥饿而死， 吝啬之人、谄媚之人与病人， 无力施药，互相学习医术， 如雇工数他人之财宝。 复次，为利而为他人讲经说法， 如舍弃珍宝。 是故，应于意义上作思考，而非于言辞上。 此言辞非意义，意义乃是此真实。 意义如黄金，言辞如灯。 既得黄金，灯又有何用？ 若能思维意义，则自证生起。 纵经 বহু劫听闻讲说言辞， 然无自证，乃增长烦恼之因。 是故，通达意义者方为智者， 通达言辞者非智者。 是故，应分析、思考内外诸法。 然非言辞，乃于心性深处生起自证。 कुछ人如今说，现在亦非修持之时， 有人说，自己亦不了解。 此乃自欺欺人，诽谤佛语。 有缘者无论贤劣皆能证悟。 纵然讲说三藏，若无缘分， 则仅能讲说名相，而不能证悟空性之义。 九乘之说，乃依众生之意乐， 以及慈悲与智慧之大小而宣说。 故修持者亦应结合自身之体验， 从力所能及之处入手。 若自身力不能及，却希求更高之法，并自诩为更高之法， 则如同虚空受罪，自受其罪，将堕入地狱。 乘之自性唯是智慧与慈悲， 证悟自与佛无别是为智慧， 如慈母般慈爱一切众生是为慈悲。 依此二者之大小而显示乘之差别。 若 किसी人无此二者，却自诩为大乘行者， 则如盲丐自称是国王一般虚假。 是故，既已自诩为更高之法，则应如自身之宗义般精进修持。 纵不能如是修持，亦应生起信心与发愿之心，不应诽谤。 密咒之生处有二，即金刚地狱与佛地，此外别无他处。 若具足见解、行持与誓言，且精进修持
English
I also cannot save him. Furthermore, due to arrogance and fame from knowing the Dharma, One is born in hell and transforms into eight kinds of geese. Furthermore, it is said that without cultivating wisdom, One dies of dryness in the middle of the ocean. Furthermore, a giver starves to death himself, A miser, a flatterer, and the sick, Unable to give medicine, they learn medicine from each other, Like a hired man counting another's wealth. Furthermore, teaching the Dharma to others for profit, Is like abandoning precious jewels. Therefore, one should contemplate the meaning, not the words. These words are not the meaning; the meaning is this reality. The meaning is like gold; the words are like a lamp. Having obtained gold, what use is a lamp? If one contemplates and thinks about the meaning, self-awareness arises. Even if one listens to and explains the words for eons, Without self-awareness, it is the cause of increasing afflictions. Therefore, one who is skilled in meaning is a wise person, One who is skilled in words is not a wise person. Therefore, analyze and contemplate these internal and external phenomena. However, not through words, but from the depths of the mind, self-awareness arises. Some people say nowadays that it is not even the time for practice, Some people say that they do not understand it themselves. This is deceiving oneself and slandering the Buddha's words. Those with fortune, whether good or bad, seem to realize it. Even if one explains the three baskets, if there is no fortune, One can only explain terms and not realize the meaning of emptiness. The nine vehicles are taught according to the inclinations of beings, And according to the greatness of compassion and wisdom. Therefore, practitioners should also combine their own experiences, And enter through the door that they are capable of. If one is not capable, but hopes for a higher teaching and claims to be a higher one, It is like falsely accepting sin, and one will be born in hell. The nature of the vehicle is only wisdom and compassion, Realizing that self and Buddha are inseparable is wisdom, Loving all sentient beings like a mother loves her child is compassion. The differences in vehicles are shown according to the greatness of these two. If someone does not have these two but claims to be a Mahayana practitioner, It is false, like a blind beggar saying he is a king. Therefore, having claimed to be a higher teaching, one should practice diligently according to one's own tradition. Even if one cannot practice in this way, one should generate faith and aspiration, and not slander. The two places where secret mantra arises are the Vajra Hell and the Buddha Land; there is nowhere else. If one possesses view, conduct, and vows, and diligently practices
Chinese
应当精进，方能前往佛陀之境。若不具备此三者，修行则会懈怠，行为仅顺应欲望，将堕入地狱。因此，修持密咒者，应如怀中抱蛇般，极其努力。对于如来行境，超越思维的甚深之义进行修持。虽然像我这样的愚昧者不适合劝导诸位菩萨，但我认为此法或许能利益一些比我更愚昧的人，故而造此论。如有任何过失，恳请圣者和智者们宽恕。愿以此善根，令一切众生皆能如法修行，获得寂静安乐。进入大乘瑜伽之方便的分别阐述，至此圆满。
English
It is said that one should diligently go to the Buddha's realm. If one does not possess these three, practice will be lazy, and behavior will only follow desires, leading to rebirth in hell. Therefore, those who practice secret mantras should strive extremely hard, like holding a snake in their lap. One should practice the profound meaning of the Tathagata's realm, which is beyond thought. Although it is not appropriate for a foolish person like me to exhort the Bodhisattvas, I thought that this Dharma might benefit some people who are more foolish than me, so I composed this treatise. If there are any errors, I ask the noble ones and the wise ones to forgive me. May all beings, through this virtue, practice according to the Dharma and attain peace and happiness. The detailed explanation of the means of entering the Great Vehicle Yoga is completed.