Chinese
不是存在。不是从因产生的。不是由缘产生的。不是从那而来的。不是从其他而来的。不是它本身。不是其他。没有种姓。没有血统。不迁移。不显现。没有自性。心可见。是真实的。不动摇。是真谛。稍微也看不见。相也看不见。不可思议。不分别不动摇。不思不乐。心无色。所生也是无色。因为什么无色呢？菩提无色。等等，广说。因此，基的见地有差别。༈ 第三个是毗：以玛哈瑜伽的三支，将毗作为本尊，生起圆满次第比毗更殊胜。总纲中说：四者次第不生起，以光辉者，诸佛之坛城，如清澈之海中的星辰，以觉性的力量加持，不生起而圆满之方式为毗。因此，阿努的毗具有四手印。无需次第生起神通等，寂怒本尊如大海中的影像，以觉性的大智慧，仅以生起赞颂，顶髻和，足下的座垫等一切装饰，在觉性的显现中清晰显现。意集经中说：中等显现为圆满，以平等见平等之义，平等圆满智慧界智慧，全知全圆满处处显现，法性不变广大之地。如是说。༈ 第三个是行，也有共同和，差别两种。前者是：不依赖努力和勤奋，或者说见和禅定包含在行中。总纲中说：解脱觉性的行持，与大瑜伽无差别。因此，在与法界智慧无二的束缚中解脱的自觉智慧中行持，与共同的玛哈瑜伽时相同。如是说。第二个是差别的行持：行持自己宗派的二十三种苦行。意集经中说：在森林寺院的地方，接受平等而食，以强大的心之苦行，具有禅定的力量，以强大的身之苦行，以无始以来的姿势方式
English
It is not existence. It does not arise from causes. It is not produced by conditions. It is not from that. It is not from others. It is not itself. It is not other. It has no caste. It has no lineage. It does not migrate. It does not appear. It has no essence. It is visible to the mind. It is true. It is unwavering. It is the truth. It is not seen even slightly. The form is not seen. It is inconceivable. It does not discriminate and does not move. It does not think and is not happy. The mind is without form. What arises is also without form. Because what is without form? Enlightenment is without form. And so on, it is widely said. Therefore, there is a difference in the view of the ground. ༈ The third is Bhai: With the three branches of Mahayoga, taking Bhai as the deity, the generation and completion stages are more excellent than Bhai. The General Treatise says: The four are not generated in sequence, but with the radiant one, the mandalas of the Victorious Ones, like stars in a clear sea, by the blessing of the power of awareness, Bhai is the way of non-generation and completion. Therefore, Anu's Bhai has four mudras. Without having to generate miracles and so on in sequence, the peaceful and wrathful deities are like images in the ocean, with the great wisdom of awareness, merely by generating praise, the crown of the head, and the seat under the feet, etc., all the ornaments are clearly manifested in the manifestation of awareness. The Gongdü says: The middle appears as complete, if one sees the meaning of equality with equality, equal complete wisdom, the wisdom of the sphere, all-knowing, all-complete, appearing everywhere, the unchanging nature of phenomena, the vast ground. Thus it is said. ༈ The third is conduct, which also has common and distinct aspects. The former is: not relying on effort and diligence, or that view and samadhi are included in conduct. The General Treatise says: The conduct of liberated awareness is no different from great yoga. Therefore, practicing in the self-aware wisdom that is liberated from the bondage of being inseparable from the wisdom of the sphere is the same as during the common Mahayoga. Thus it is said. The second is the distinct conduct: practicing the twenty-three ascetic practices of one's own tradition. The Gongdü says: In the forest monastery, taking equality and eating, with the great asceticism of the mind, having the power of samadhi, with the great asceticism of the body, in the manner of beginningless postures.
Chinese
完全舍弃后，为了与一切相合而那样行事。 不坏者是狮子，因为是猛兽之王。 食物的认知是国王的宝藏，在那里下毒是不合适的。 珍贵谷物的嫩枝，砍断后不会断绝其源流。 即使是谁的劣质洗脚水，智者也不应饮用。 不要掰开莲花的雄蕊，不是月光就不要分开。 在没有标记、有漏洞的容器里，倒入甘露药会泄漏。 对于没有意义、虚假的表象，不应亲近和使用。 不要把水晶珍贵的蛋，藏在泥泞的坑里。 不要把母狮子的乳汁，倒在不是金器的容器里。 如意宝珠珍宝，不要焚烧。 大鹏的翅膀是城堡的屏障，不要折断它们。 天铁制成的人的喉咙，不要敲打。 用虎狮嬉戏制成的物品，不要随意践踏。 金刚巨石堆砌的地基，怎么能拆毁呢？ 金刚围墙的裂缝，应该修补，不要撕裂。 燃烧木柴的灯，不要被强风吹动。 不要用金刚之语，打破乳白色的水流。 国王的印章，任何时候都不要打开。 不要从根部推翻，镶满金刚石的手杖。 不要把顶上的如意宝珠，放在旗帜的顶端。 瑜伽士具有殊胜的方便，那些大成就者的誓言，是具缘者的殊胜珍宝。 如是等等广说。 第二，共同的誓言。 总纲中说：三百六十无边际，上下守护的差别，这里没有不守护的。 因此，三百六十种誓言等，总的和个别的都与下文相符。 第六，道路的时间。 分为有漏和无漏两种。第一种，总纲中说：月、年和十二年，十六种相续的差别。 因此，见解是见有漏的，获得意乐和作意的瑜伽，以及辨别大种姓的瑜伽两种后，连接无漏的方法是，证悟见解后，或者一次性获得贝塔拉，或者次第生起两种。
English
Having completely renounced, one should act accordingly to be in harmony with everything. The indestructible is the lion, because it is the king of beasts. The recognition of food is the treasure of the king; it is not appropriate to poison it there. The tender shoots of precious grains, even when cut off, will not sever their source. Even the inferior foot-washing water of anyone, the wise should not drink. Do not break open the stamen of a lotus; do not separate it if it is not moonlight. In a container that is unmarked and leaky, pouring nectar medicine will leak out. For meaningless and false appearances, one should not approach and use them. Do not hide crystal precious eggs in muddy pits. Do not pour the milk of a white lioness into a container that is not made of gold. The wish-fulfilling jewel, the precious gem, should not be burned. The wings of the great Garuda are the barrier of the castle; do not break them. The human throat made of meteoric iron should not be struck. Items made from tiger and lion play should not be trampled casually. How can the foundation piled with Vajra great stones be demolished? The cracks in the Vajra fence should be repaired, not torn apart. The lamp that burns firewood should not be blown by strong winds. Do not break the milky white stream with Vajra words. The king's seal should not be opened at any time. Do not overturn from the root the staff inlaid with diamonds. Do not place the wish-fulfilling jewel on the top of the banner. The yogi has excellent means, and the vows of those great accomplished ones are the supreme treasures of the fortunate ones. Thus, and so on, extensively spoken. Secondly, the common vows. The general principle says: Three hundred and sixty are limitless, the distinctions of guarding above and below, there is not one that is not guarded here. Therefore, the three hundred and sixty vows, etc., both general and specific, are in accordance with the following. Sixth, the duration of the path. It is divided into two types: with outflows and without outflows. The first type, the general principle says: Months, years, and twelve years, the distinctions of sixteen continuums. Therefore, the view is to see with outflows, and after obtaining the yoga of intention and attention, and the yoga of distinguishing great lineages, the method of connecting to the outflowless is, after realizing the view, either obtaining Bhaipa all at once, or generating the two gradually.
Chinese
索。第一种有两种：顿悟解脱的同时和仅凭对证悟之义的体验之延续，无需道的次第而解脱。第一种是：如理之因等见解，瞬间自明，一刀两断地证悟，证悟也同样是一刀两断，由于证悟解脱同时，故果位一蹴而就成佛。经中说：第一地的生处，一切是一切的地，谁能压伏此大地，诸地瞬间即可行。又《总集经》中说：因此于此平等之义，皈依而知一蹴而入，证悟之时长短，业缘有或无，何时平等中住留。又《义聚经》中说：何者大慧先证悟，平等离境自明中，不摇一蹴而入者，地与道之数量无勤作。如是说。第二种是：于证悟之义，依念之延续，无所证所证，自性无勤而取，觉受与功德无偏颇地生起而解脱，如是说。经中说：大瑜伽士之禅定，如是之真如中，安住无为之心，不散乱，无生灭。如是说。又《总集经》中说：刹那间以三摩地，遮障之蕴聚成灰，如不识黑暗转明亮，黑暗即如转光明。刹那之念识义，消除先前所积之黑暗。如是说。又经中说：彼真如中边寂止，与胜观义见相杂，三千决定圆满故，十万无量说不能尽。如是说。又《道次第经》中说：如广阔大海之影像，心如水清之虚空，成就日月星辰布，自生自显无始无，无需观兆与勤作，一义功德同时生。如是说。渐生者是：道次第经中说：一法入五与十，广说则成四十。如是，渐入，上根者五个月，中根者十个月，下根者三十个月或四十个月可行。又如总纲，上根者一个月。
English
So. The first has two types: simultaneous realization and liberation, and liberation without the stages of the path, merely by relying on the continuity of experiencing the meaning of realization. The first is: Having realized the view of the cause of suchness, etc., instantaneously, self-clearly, and decisively, the realization is also decisive. Since realization and liberation are simultaneous, the result is enlightenment in one fell swoop. The Sutra says: The source of the first ground, all is the ground of all, whoever subdues this great earth, all the grounds will pass in an instant. Also, the Kun Dus says: Therefore, in this meaning of equality, having relied on and knowing to enter in one fell swoop, the duration of realization is long or short, whether there is karmic connection or not, when will it remain in equality? Also, the Don Dus says: Those of great intelligence who realize beforehand, in equality, free from objects, self-clear, those who enter unwaveringly in one fell swoop, there is no counting or effort of grounds and paths. Thus it is said. The second is: Relying on the continuity of mindfulness in the meaning of realization, without something to be realized or someone realizing, taking the self-nature effortlessly, experiences and qualities arise impartially and are liberated, thus it is said. The Sutra says: The meditation of the great yogi, in suchness as it is, abiding in the unconditioned mind, without distraction, without arising or ceasing. Thus it is said. Also, the Kun Dus says: In an instant, with samadhi, the aggregates of obscuration turn to ashes, like darkness turning to light when not known, darkness itself turns to light. By realizing the meaning of the instant, the darkness accumulated from before is dispelled. Thus it is said. Also, the Sutra says: In that suchness, the end of peace and the meaning of higher seeing are mixed, since the three thousand are definitely complete, hundreds of thousands, infinite, cannot be expressed. Thus it is said. Also, the Lam Rim Sutra says: Like the image of a vast ocean, the mind is like clear water in the sky, accomplishments, sun, moon, and stars are displayed, self-born, self-appearing, without beginning, without end, no need to observe signs or accomplish through effort, one meaning, qualities arise simultaneously. Thus it is said. The gradual arising is: The Lam Rim Sutra says: One dharma enters five and ten, elaborating becomes forty. Thus, gradual entry, the sharp faculties pass in five months, the medium in ten months, and the lowest in thirty or forty months. Also, according to the general outline, one month for the sharpest faculties.
Chinese
中等是1年。最下等是12年或16年等的，以定（ting）额（nge）印（'dzin）毗（bhai）的相续，将特点与无漏结合。第二，无漏道的时间分二，前者是顿超者，说是从见道到成佛之间行进。总纲中说：“或者显现大集轮”。第二，次第生起者，说是从毗（bhai）道次第行进。总纲中说：“大手印的持明和，显现之道的时间。从那以后长等无阻碍。” 第七，果分二，佛的功德不可思议和，总摄为身语意功德事业。第一，所知如所有性现前，说是功德不可思议且超离言说。《道次第》中说：“行为见惯究竟故，十地地边任何行，如如意树如珍宝，非从他有而来临，无增减而自显现，如清水与镜子和，如日月星辰之理，意识穷尽之自性，无量功德本体显。”又经中说：“也不是要成立楞伽的主人不是什么，也不是将不相似改造为相似，而是不改造，不掺杂，不作为，不造作，本来自然就是如此而已。” 第二，《道次第》中说：“本体智慧总摄五，身语意功德和，事业之行即此五。”因此，本体身五种和，语五种和，意五种和，功德和，事业五种。第一，其中说：“如来藏和秘密和，法和受用化身也。”不共对治，如实安住之实相现前，故为法身；法界无生且极清净之自性，无有遮障，故为法身；身相好和随好庄严，且意乐大乐，故为报身；以大悲之幻化不可思议，于清净与不清净之有情，随应调伏而化现，故为化