English
Its view is that the gate of entry is the five manifest enlightenments. The view of realization is the manner of deities and friends. The vows to be protected are to protect the three non-shames. The conduct is without negation or affirmation. These five enlightenments are as follows: enlightenment from the perspective of the seat, enlightenment from the perspective of the body, enlightenment from the perspective of the hand implements, enlightenment from the perspective of the generation stage, and enlightenment from the perspective of the letters. Thus, practice these five enlightenments. What are the three non-shames? They are non-shame towards the yidam deity, non-shame towards the master and fellow disciples, and non-shame towards one's own mind. The deity and the yogi themselves are also regarded as brothers and friends. Meditate on the mandala of the deity as non-dual with myself. The deity is also regarded as arising from me and dissolving into me. It is desired that I and the deity interact with each other. Thus it is said. The seventh meaning is the explanation of the vehicle of the Tantra Mahāyoga, which is also divided into two: the way of surpassing from below, and the explanation of the supreme vehicle itself. The first is: the three outer schools rely on the three white things and so on, practicing bathing and cleanliness, and tormenting themselves with fasting and so on. The inner school practices the five meats, the five nectars, and so on, relying on consorts and so on, surpassing by being without acceptance or rejection and without pure or impure. Those below cannot meditate on seeing the face of the deity, but the inner school can, and thus surpasses. The outer schools have not realized the view of the inseparability of truth, but the inner school realizes it, and thus surpasses. The second is divided into five points: the essence is the nature of attaining liberation in one lifetime through the play of the wisdom of the inseparability of truth, purity, and equality. The definition is that the inner school is the vehicle of means because it accomplishes great meaning through the means of small effort. The necessity is to obtain two siddhis in one lifetime. The result is to go to the place of Vajradhara in this very lifetime. The divisions are the Tantra Mahāyoga, the Agama Anuyoga, and the Upadesha Dzogchen Atiyoga. The Self-Arisen Tantra says: The inner school is considered to be three: Mahā, Anu, and Ati. Thus it is said. Among these, the vehicle of the Tantra Mahāyoga is to meditate on the wisdom of clarity and emptiness, luminosity, with the great inseparability of truth through the gate of the three samadhis, with the generation stage of means as the main focus. The divisions are: with the basis, path, and result as the main focus, with practice as the main focus, and with various path transformations.
Chinese
对于想要迅速成就的三种方法，第一种是：因为基础是使之清晰的原因，心性以离戏大义谛加以区分，因为没有努力的必要所以才是伟大。那也就是本体的基础心和二者无别，就像黄金和它的黄色二者无别一样。考察的基础是依靠名称的类别来暂时确定。基础是所要证实的，被证实后就能接近领悟心的体性。那也就是以基础住和自解脱的等持加以区分。道路是使之清晰，现观宾达热塔的道路安住而成就，成就后就是所要证实的，称为等持转变的道路。次第进入解脱的道路是：依靠顺应瑜伽的道路生起的次第，进入大瑜伽的身体，并且想要证悟自解脱。果是使之清晰，成熟是心的果显现为多种多样，并且在多种多样中解脱，所以称为自生智慧。成熟是法性的果，因为无法通过努力来成就，所以称为佛陀的一切相智。那也就是依靠基础所要证实的来证实，道路的能证实显现，所以称为大证悟的瑜伽，果是自己证实的，所以称为佛陀的心完全清净的智慧。想要主要修持的方法是：分类是身的修持，将文殊的坛城的轮转作为道路，语的修持是将莲花部的佛陀作为道路，意的修持是将饮血金刚部的佛陀作为道路，功德的修持是将宝生部的佛陀作为道路，事业的修持是将事业部的佛陀作为道路。那些的本体是：以各自修持的本尊和无二的方式，通过三种等持进入。词义是：依靠修持来显现成就勇士独一的坛城的轮转。必要是：通过修持道路来显现果。果是：成为各自部的佛陀。多种多样的道路转变。
English
Among the three methods for desiring swift attainment, the first is: Because the basis is the cause for making it clear, the nature of mind is distinguished by the great ultimate truth free from elaboration, and because there is no need for effort, it is greatness itself. That is, the fundamental mind of the essence is inseparable, just as gold and its yellowness are inseparable. The basis of examination is to temporarily determine based on the categories of names. The basis is what is to be proven, and when proven, one can closely realize the nature of the mind. That is also distinguished by the samadhi of the abiding basis and self-liberation. The path is to make it clear, the path of Abhisamaya Bindutala is established by abiding, and when established, it is what is to be proven, called the path of samadhi transformation. The path of liberation that enters in sequence is: relying on the order of arising of the path of yoga that conforms, entering the body of great yoga, and wanting to realize self-liberation. The fruit is to make it clear, maturation is the fruit of the mind appearing in various ways and being liberated in various ways, so it is called self-arisen wisdom. Maturation is the fruit of the nature of reality, because it cannot be accomplished through effort, it is called the omniscient wisdom of all aspects of the Buddha. That is, relying on the basis of what is to be proven to prove it, the path of the means of proof manifests, so it is called the yoga of great realization, and the fruit is self-proven, so it is called the wisdom of the completely pure mind of the Buddha. The method of wanting to mainly practice is: the classification is the practice of the body, taking the wheel of the mandala of Manjushri as the path, the practice of speech is taking the Buddha of the Padma family as the path, the practice of mind is taking the Buddha of the Heruka Vajra family as the path, the practice of qualities is taking the Buddha of the Ratnasambhava family as the path, and the practice of activity is taking the Buddha of the Karma family as the path. The essence of those is: entering through the three samadhis in a way that is inseparable from the deity of each practice. The meaning of the word is: relying on practice to manifest and accomplish the wheel of the mandala of the sole hero. The need is: to manifest the fruit by practicing the path. The fruit is: becoming the Buddha of each family. Various path transformations.
Tibetan
་དུ་འདོད་པ་ནི། ཐོར་བུ་བ་དང་། ཕྲ་མོ་དང་དྲ་བ་ལ་བརྟེན་པའི་ལུགས་མང་ཡང་། རྒྱུད་དང་ནོ་པི་ཀ་གཉིས་སུ་འདུ་བ་ཡིན་ནོ། །རྒྱུད་ལ་བསྐྱེད་པའི་རིམ་པ་གཙོ་བ་དང་། རྫོགས་རིམ་གཙོ་བ་དང་། ཟུང་འཇུག་གཙོ་བར་འདོད་པ་སྟེ། ཆ་རྫོགས་སུ་འདོད་པ་དང་། ཆ་ཤས་དུམ་བུར་འདོད་པ་ལ་སོགས་པ་མང་ངོ་། །ནོ་པི་ཀ་ལ་གཉིས་ལས། སྭ་ཏྭ་ནོ་པི་ཀ་སེམས་གཙོ་བ་ཡན་ལག་དང་བཅས་ནས་བསྒྲུབ་པ་དང་། མ་དྷ་ལ་ནོ་པི་ཀ་དཀྱིལ་འཁོར་གྱི་འཇུག་པ་དང་བཅས་ནས་བསྒྲུབ་པའོ། །དེ་ཡང་པིན་དྷ་ར་ཐ་དང་། མངོན་པར་རྟོགས་པའི་ལྷའི་བྱེ་བྲག་ལ་བརྟེན་པའོ། །དེ་དག་གི་ངོ་བོ་ཀུན་རྫོབ་ཙམ་དུ་ཡང་དག་པའི་ཀུན་རྫོབ་ཀྱི་གནས་སྐབས་ཕྱི་སྣོད་ཀྱི་ འཇིག་རྟེན་གཞལ་ཡས་ཁང་དུ་ལྟ་ལ། བརྟེན་པ་བཅུད་ཀྱི་སེམས་ཅན་ལྷ་དང་ལྷ་མོའི་དཀྱིལ་འཁོར་དུ་བལྟས་པས། འགྲོ་བ་ཐམས་ཅད་ལྷ་དང་ལྷ་མོའི་གཟུགས་སུ་མཐོང་ནས། ཡི་དམ་གྱི་ལྷ་ལ་སྲོག་གཅོད་པ་དང་། རྫུན་ལ་སོགས་པ་མི་དགེ་བ་མི་བྱེད་པའི་དགོས་པ་ཡོད་པ་དང་། ཆེད་དུ་ཡིད་ལ་བྱ་བའི་ཆོས་མེད་པ་དང་། དོན་དམ་པར་ཅིའི་ངོ་བོར་ཡང་མ་གྲུབ་པ་དང་། བདེན་པ་ཡ་བྲལ་དུ་མ་སོང་བ་དང་། ཟུང་འཇུག་དབྱེར་མེད་དུ་རྟོགས་པས། ཕྱི་པ་ལས་འཕགས་ཏེ། དོན་དམ་པར་ལྷ་ཡང་མེད་པས་དངོས་པོ་དང་མཚན་མ་མེད་ལ། ཀུན་རྫོབ་ཙམ་དུ་སྦྱང་བྱ་ཕུང་པོ་དང་ཁམས་ལ་སོགས་པ་ལྷ་དང་ལྷ་མོའི་དཀྱིལ་འཁོར་དུ་གནས་པས། ཕུང་པོ་ལྔ་དང་། འབྱུང་བ་ལྔ་དང་། ཡུལ་ལྔ་དང་། དབང་པོ་ལྔ་དང་། ཉོན་མོངས་པ་ལྔ་ལ་སོགས་པ་སྦྱོང་ལ། དོན་ལ་སྦྱང་གཞི་དབྱིངས་རང་བཞིན་རྣམ་དག་གི་སྟེང་ན། སྦྱང་བྱ་ཕུང་པོ་ཁམས་དང་གཟུང་འཛིན་ལ་སོགས་པ། སྦྱོང་བྱེད་བསྐྱེད་རྫོགས་ཐབས་ཀྱི་རིམ་པས། སྦྱངས་འབྲས་སྐུ་དང་ཡེ་ཤེས་སུ་གྲུབ་པ་ཙམ་ཡང་མེད་པར་རྟོགས་པ་ཡིན་ནོ། །དེ་དག་ཀྱང་། རང་ཤར་ལས། ཀྱེ་མ་གསང་བདག་ངེས་པར་གཟུང་། །མཧཱའི་གྲུབ་མཐའ་འདི་ལྟ་སྟེ། །འཇུག་པའི་སྒོ་ནི་ཏིང་འཛིན་རྣམ་པ་གསུམ། །རྟོགས་པའི་ལྟ་བ་ཅི་སྣང་ལྷ་རུ་རྟོགས། །བསྲུང་བའི་དམ་ཚིག་རྩ་བ་སྐུ་གསུང་ཐུགས། །འབྲས་བུ་ཐབས་དང་ ཤེས་རབ་འདུ་འབྲལ་མེད། །ཏིང་འཛིན་རྣམ་གསུམ་འདི་ལྟ་སྟེ། །དེ་བཞིན་ཉིད་ཀྱི་ཏིང་ངེ་འཛིན། །རྟོག་མེད་ས་ལེ་སང་ངེའོ། །ཀུན་ཏུ་སྣང་གི་ཏིང་ངེ་འཛིན། །གསལ་ལ་མ་ཡེངས་ཚུལ་དུ་བསྒོམ། །དེ་བཞིན་རྒྱུ་ཡི་ཏིང་ངེ་འཛིན། །ཧཱུྃ་ལས་སེམས་དཔའ་སུམ་བརྩེགས་བསྒོམ། །བདག་ཉིད་དམ་ཚིག་སེམས་དཔའ་ལ། །ཕུན་སུམ་ཚོགས་པ་བ
Chinese
认为这些是：零散者和依赖微小与网络的宗派很多，但归纳为续部和诺比嘎二者。续部中，有认为生起次第为主，有认为圆满次第为主，有认为双运为主，有认为部分圆满，有认为部分片段等等很多。诺比嘎中有二者，萨埵诺比嘎以心为主，连同支分修持，玛达拉诺比嘎连同坛城的进入修持。那也是依赖于宾达惹塔和现证本尊的差别。那些的自性，仅在世俗谛中，于真实的世俗谛的境界面，外观为外器世界的宫殿，所依是内情的有情，观为本尊和本母的坛城，将一切有情都见为本尊和本母的形象，对于本尊，有不作杀生和妄语等不善的需求，没有特意作意的法，胜义中什么自性也不成立，真谛没有分离，证悟双运无别，因此胜于外道。胜义中连本尊也没有，因此没有事物和相，仅在世俗谛中，所净治的蕴和界等安住于本尊和本母的坛城中，净治五蕴、五大、五境、五根和五烦恼等，意义上，在所净治的界，自性清净之上，能净治的蕴、界和能取所取等，以净治的生圆次第方便之次第，所净果成立为身和智慧也仅仅是没有的证悟。那些也是，自显现中说：奇哉！秘密主，务必谨记。大成就的宗派是这样，进入的门是三三摩地，证悟的见解是将一切显现都证悟为本尊，守护的誓言根本是身语意，果是方便和智慧无离合。三三摩地是这样，如是性之三摩地，无分别，明朗朗。周遍显现之三摩地，明了不散乱的修法。如是因之三摩地，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字修持三重本尊，自身是誓言本尊，圆满具足。
English
These are considered to be: Although there are many sects of scattered ones and those relying on the subtle and the network, they are categorized into two: the Tantra and the Nopi. In the Tantra, some consider the generation stage to be primary, some consider the completion stage to be primary, and some consider union to be primary. Some consider it to be completely perfect, and some consider it to be partially fragmented, and so on, there are many. Among the two Nopikas, the Sattva Nopika is practiced with the mind as the main part along with the limbs, and the Madhala Nopika is practiced along with the entry of the mandala. That also depends on Pindharata and the distinction of the manifested deity. The nature of these, only in the conventional truth, in the state of the correct conventional truth, the outer container is seen as the palace of the world, and the dependent sentient beings of the essence are seen as the mandala of deities and goddesses. Seeing all beings as the forms of deities and goddesses, there is a need not to commit killing and lying and other non-virtues to the Yidam deity, there is no Dharma to be intentionally conceived, and in the ultimate truth, no nature is established, the truth is not separated, and the union is realized as inseparable. Therefore, it is superior to the outsiders. Since there is no deity even in the ultimate truth, there are no objects and signs. Only in the conventional truth, the objects to be purified, such as the aggregates and elements, reside in the mandala of deities and goddesses. Purifying the five aggregates, the five elements, the five objects, the five senses, and the five afflictions, etc., in meaning, on the basis of the element to be purified, the self-nature is completely pure. The objects to be purified are the aggregates, elements, and the apprehended and the apprehender, etc. The means of purification is the stage of generation and completion. The result of purification is the realization that there is no such thing as the establishment of body and wisdom. Those are also, from Rangshar: Alas! Secret Lord, be sure to remember. The doctrine of the Great Accomplishment is like this, the door of entry is the three Samadhis, the view of realization is to realize all appearances as deities, the root of the vows to be protected are body, speech, and mind, the fruit is the inseparability of means and wisdom. The three Samadhis are like this, the Samadhi of Suchness, without thought, is clear and bright. The Samadhi of All-Illuminating, meditate in a clear and undistracted manner. The Samadhi of the Cause, meditate on the triple-layered hero from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Oneself is the vow hero, perfectly complete.