Chinese
虽然存在行持，但这应被视为殊胜道前行的，如大乘资粮道者等，安立为圣者行道正行、后行、随行三者的部分支分，是为不共的自道。否则，普通凡夫也能显现地修持胜义菩提心，如此一来，则会陷入并非由圣者发心所区分的过失。然而，在此阿底瑜伽续部中，即使在普通凡夫的阶段，也有一些可以相应修持的法，那又是什么呢？即此续部所说的共同前行，如修心七法等，以及天人摄心等修习止观的方法，还有四音瑜伽和身语意三门的不共前行等，主要可在资粮道中修持。之后，在加行道中，通过区分外内轮涅的行持来衔接，从而进入大圆满的自道正行。如此一来，此处的共同前行道要诀，与已在天人声闻缘觉等乘中宣说的内容意义相同。而不共前行，则必须确定并修持与如所宣说的观修世俗菩提心的次第和诀窍不相违背的道要。如此了解，就能明白所有以九乘或五乘归纳的法，都是一人成佛之道的条件。并且也能了知，这有赖于观修二种菩提心的次第。这些就是大圆满阿底瑜伽窍诀的段落，也是大士道次第的圆满。如此，以四续部或六续部归纳的，最终善妙无上窍诀的次第就圆满了。如此，修持以九乘道次第归纳的菩提心观修次第的一切。此善妙三段的结缚之理，是如前译经续和窍诀中所出现的那样安排的，其原因也是圣者法王。
English
Although there is conduct, this should be regarded as the uncommon self-path of the superior path's preliminary practices, such as those on the Mahayana path of accumulation, which are established as parts of the three aspects of the noble conduct: the actual conduct, the subsequent conduct, and the following conduct. Otherwise, ordinary individuals would also be able to manifestly meditate on the ultimate Bodhicitta, and if that were the case, it would lead to the fault of not being distinguished by the noble mind of enlightenment. However, in this Ati Yoga tantra, there are some teachings that can be practiced accordingly even in the state of ordinary individuals. What are they? They are the common preliminaries of this tantra, such as the seven aspects of mind training, as well as the methods for accomplishing calm abiding, such as the deity-human mind-holding, and the four-sound yoga, along with the uncommon preliminaries of body, speech, and mind. These can be practiced primarily on the path of accumulation. Afterwards, on the path of application, one enters the actual self-path of Dzogchen by connecting with the conduct of distinguishing between samsara and nirvana, both internal and external. Thus, the key points of the common preliminary path here are the same in meaning as those already taught in the vehicles of gods, humans, Shravakas, and Pratyekabuddhas. The uncommon preliminaries, however, must be determined and practiced as path keys that do not contradict the order and instructions for meditating on conventional Bodhicitta as explained. Understanding this way, one can understand that all teachings summarized by the nine or five vehicles are conditions for one person to attain Buddhahood. And one will also realize that this depends on the order of meditating on the two Bodhicittas. These are the sections of the instructions of the Great Perfection Ati Yoga, and the complete stages of the path of a great person are complete. Thus, the order of the final, excellent, unsurpassed instructions, summarized by the four or six tantras, is complete. In this way, meditate on all the stages of Bodhicitta meditation, summarized by the nine vehicles' path stages. This way of binding the three sections of virtue is arranged as it appears in the early translation sutras, tantras, and instructions. The reason for this is also the noble Dharma Lord.
Chinese
追忆往昔。 所谓“神圣的佛法，开始时是善的，中间是善的，结尾是善的”等等的意义。 在《宝积经》中说： “那么，菩萨们的， 什么是开始时是善的，中间是善的，结尾是善的呢？ 那么，开始时是善的，就是不舍弃菩提心。 中间是善的，就是不希求下劣的乘。 结尾是善的，就是将一切都回向于遍知。 另外，开始时是善的，就是对一切众生具有平等心的伟大的慈爱。 中间是善的，就是对一切众生所应做之事都给予帮助的伟大的悲悯。 结尾是善的，就是以喜悦和舍弃平等的心来确定地思考。 另外，开始时是善的，就是以悭吝来断绝心意，舍弃破戒的律仪，消除害心，舍弃懒惰，不实行各种散乱，舍弃邪慧。 中间是善的，就是圆满地修习布施、持戒、忍辱、精进、禅定和智慧的资粮。 结尾是善的，就是圆满六度，并将一切都回向于遍知。 另外，开始时是善的，就是以四摄法来成熟众生。 中间是善的，就是不顾身命而受持神圣的佛法。 结尾是善的，就是无过失地从堕落的恐惧中救护。 结尾是善的，就是获得灌顶，即一生所系。 这些就是菩萨们的开始时是善的，中间是善的，结尾是善的。” 将以上所说的意义汇集起来，作为引导次第而安立的方法。 像这样的道，如果想如实地付诸实践，首先要以想从闲暇圆满中获取精华的意愿来依止上师，获得教言之后，就在此基础上，如经论中所说的那样，将无常和无量的心灵训练融入自相续中，那么在资粮道中，与发心等相结合，努力修持密咒道总的以及特别是前两个灌顶的道的生起次第粗相、圆满次第三寂静。 当这些修持圆满时，就修持生起次第细相和第三灌
English
From remembering the past. The meaning of saying things like, "The sacred Dharma is good in the beginning, good in the middle, and good in the end." From the Sutra of the Arrangement of the Jewel Heap of the Rare and Supreme: "Then, for the Bodhisattvas, what is good in the beginning, good in the middle, and good in the end? Then, what is good in the beginning is not abandoning the mind of enlightenment. What is good in the middle is not desiring an inferior vehicle. What is good in the end is dedicating everything to omniscience. Furthermore, what is good in the beginning is great love with an equanimous mind towards all sentient beings. What is good in the middle is great compassion that helps with whatever needs to be done for all sentient beings. What is good in the end is definitely thinking with a mind of joy and equanimity. Furthermore, what is good in the beginning is cutting off the mind with stinginess, abandoning the discipline of breaking vows, eliminating harmful thoughts, abandoning laziness, not engaging in all kinds of distractions, and abandoning immoral wisdom. What is good in the middle is perfecting the accumulations of generosity, discipline, patience, diligence, meditation, and wisdom. What is good in the end is perfecting the six perfections and dedicating everything to omniscience. Furthermore, what is good in the beginning is maturing sentient beings with the four objects of gathering. What is good in the middle is upholding the sacred Dharma without regard for body and life. What is good in the end is protecting from the fear of falling without fault. What is good in the end is obtaining empowerment, which is being bound by one lifetime. These are the Bodhisattvas' being good in the beginning, good in the middle, and good in the end." The method of compiling the meaning of what was said above and establishing it as a gradual teaching. To put such a path into practice as it is, one must first rely on a lama with the desire to take the essence from leisure and endowment, and after receiving the instructions, one must integrate impermanence and the immeasurable mind training into one's being as explained in the scriptures. Then, in the path of accumulation, in conjunction with aspiration, bodhicitta, etc., one should diligently practice the general path of mantra and especially the coarse stage of the generation stage, the completion stage with the three isolations, of the path of the first two empowerments. When these are completed, one should practice the subtle stage of the generation stage and the third empower
Chinese
应当进入对依靠母续的修持圆次第猛厉火和幻身近取之行等，以光明和双运所摄持的词灌顶道大圆满，胜义菩提心珍宝进行禅修。这些也如《心髓》所说：“于已逝之后，修无常、慈悲、菩提心。”以及《续之王幻化根本续》所说：“以调伏之力的天与人的乘、声闻乘、独觉乘、菩萨乘、无上乘调伏。”以及“四乘之定出，一乘之果位。”又，其中将天人乘作为道之阶梯的原因，龙树论师说：“若善行人类之法，升天界不远。天与人之梯上，登则解脱在步中。”以及《文殊幻网》所说：“三乘之定出，一乘之果位。”这些都是为了说明此理。此道之次第与《现观庄严论》中“发心与诀窍”等章节的界限和次第，与狮子贤论师的《庄严论释·义明》中所确立的相符，并且与《经庄严论》等中所说的菩萨禅修次第也不相违背地进行讲述。这是密咒道三学的口诀，特别是以菩提心普贤王如来等大圆满续心部十八续为代表的心髓口诀续一切胜义菩提心禅修的口诀，也是为了阐明现在的人们不了解之处。因此，要清楚地说明这些。如是，最终将这些修持归于一乘之理，与《妙法莲华经》等所说相符，如《宝积经》中吉祥天女请问品，即第四十八会中所说：“世尊，阿罗汉、独觉佛超越轮回之毁坏，彼等立即解脱者所受用之安乐是这样，我已从轮回之毁坏中完全解脱，我已从今往后不再轮回。
English
One should engage in meditating on the precious ultimate Bodhicitta of the Great Perfection of the Word Empowerment Path, which is gathered by luminosity and union, based on the practice of the Mother Tantra's completion stage, Tummo, and the close lineage of the illusory body. These are also as stated in the Heart Essence: "After the passing, cultivate impermanence, compassion, and Bodhicitta." And as stated in the King of Tantras, the Root Tantra of Illusion: "Subduing with the vehicle of gods and humans by the power of taming, the vehicle of hearers, the vehicle of solitary realizers, the vehicle of Bodhisattvas, and the unsurpassed vehicle." And, "The definite emergence of the four vehicles, the result abides in one vehicle." Moreover, the reason for placing the vehicle of gods and humans as a step on the path is explained by the teacher Nagarjuna: "If one practices the Dharma of humans well, ascending to the realm of gods is not far. On the ladder of gods and humans, if one climbs, liberation is within reach." And as stated in the Manjushri Illusion Net: "The definite emergence of the three vehicles, the result abides in one vehicle." These are all for explaining this reason. This sequence of the path is in accordance with the boundaries and order of the chapters such as "Generating the Mind and Instructions" in the Ornament for Clear Realization, which are established in the Meaningful Explanation of the Ornament Commentary by the teacher Simhabhadra, and it is explained without contradicting the sequence of Bodhisattva meditation as explained in the Sutra Ornament and others. This is the oral instruction of the three trainings of the Mantra path, and in particular, it is the oral instruction of the Heart Essence Tantras, represented by the eighteen Mind Section Tantras of the Great Perfection, such as the Bodhicitta Kunjed Gyalpo, for meditating on the ultimate Bodhicitta, and it is also for clarifying what people of this time do not understand. Therefore, these should be clearly explained. Thus, the way to ultimately accomplish these practices in one vehicle is in accordance with what is stated in the Lotus Sutra and others, as stated in the chapter requested by the goddess Shri Mala in the Jewel Heap Sutra, that is, the forty-eighth assembly: "Bhagavan, Arhats, solitary Buddhas who have transcended the destruction of samsara, the bliss enjoyed by those who are immediately liberated is like this: I am completely liberated from the destructions of samsara, and I will no longer transmigrate from now on."
Chinese
也不会经历毁灭。 如此如实地见到，世尊阿罗汉们和独觉佛们，除了这样之外，不会知道其他的，如此行持而证悟，于气息止灭之最胜寂灭处，个别地证悟。 世尊，那些证悟之后，也成为于彼地无有愚痴之法性者。世尊，那些也无需依赖其他，自己获得如此具有余依之地，自己必将证得无上正等觉，如此思惟。 那是什么缘故呢？世尊，声闻和独觉佛的乘，是为了汇集于大乘的边际处。世尊，所谓的大乘，是佛陀之乘的殊胜语。 世尊，如此一来，这三种乘，仅仅以一乘而计算。 世尊，证悟一乘，将证悟无上正等觉。 世尊，所谓无上正等觉，是寂灭界之殊胜语。 世尊，所谓寂灭界，是如来法身之殊胜语。 世尊，证悟法身之究竟，即是一乘，世尊，如来也并非其他，法身也并非其他，世尊，如来即是法身。 世尊，证悟佛身之究竟，即是一乘之究竟。 世尊，所谓一乘之究竟，是一乘之究竟清净之殊胜语。 如是宣说而确定。 如此引导之次第决定也。 甚深广大之大经《华严经》中说：诸位胜者之子们，于此菩提心中，最初之时，应当策励于词义，成为善知识之后，应当策励于居住寂静处，了知意义而居住寂静处之后，应当策励于善知识，成为善知识之后，应当完全守护我之安乐。
English
will not experience destruction. Having seen it correctly in this way, the Blessed Ones, the Arhats, and the Solitary Buddhas do not know anything other than this. Having realized this, they individually realize the supreme state of cessation of breath in the place of Nirvana. Blessed One, having realized that, they also become beings of a nature free from delusion in that place. Blessed One, without relying on others, they obtain this state with remainder, and they think that they will definitely attain the unsurpassed perfect and complete enlightenment. What is the reason for that? Blessed One, the vehicles of the Hearers and Solitary Buddhas are for the purpose of gathering at the edge of the Great Vehicle. Blessed One, the so-called Great Vehicle is the supreme term for the Buddha's Vehicle. Blessed One, in that case, these three vehicles are counted as only one vehicle. Blessed One, by realizing one vehicle, one will realize the unsurpassed perfect and complete enlightenment. Blessed One, the so-called unsurpassed perfect and complete enlightenment is the supreme term for the realm of Nirvana. Blessed One, the so-called realm of Nirvana is the supreme term for the Dharmakaya of the Tathagata. Blessed One, the ultimate realization of the Dharmakaya is the one vehicle. Blessed One, the Tathagata is not other, and the Dharmakaya is not other. Blessed One, the Tathagata is the Dharmakaya itself. Blessed One, the ultimate realization of the Buddha's body is the ultimate of the one vehicle. Blessed One, the so-called ultimate of the one vehicle is the supreme term for the purification of the ultimate of the one vehicle. As it is said, it is thus determined. Also, the order of guiding in this way is definite. In the Sutra of Great Expansion, the Avatamsaka Sutra, it says: "O sons of the Victorious Ones, in this Bodhicitta, at the very beginning, one should be encouraged in the meaning of the words. Having become a virtuous friend, one should be encouraged to dwell in solitude. Having understood the meaning and dwelt in solitude, one should be encouraged to have a virtuous friend. Having become a virtuous friend, one should completely protect my happiness."