Chinese
缓和的宫殿，次第诸法为得灌顶之义而修持，以及修习的等持，无有咒缚解脱的咒语和手印的见解之开示。第九，资具分二：略说和广说。其中分二：自利和他利。自利分四：行持的体性，以及智慧分四。此中，有差别，见解和本初，因此是精进的誓言。他利分三：知晓即是大乐的布施，自利为初始和最终，他利为圆满，特别是因此的行持，应在各自的场合知晓。第十，利益分四：以何证悟何者的功德，最终不堕轮回，功德超越限量，无论如何行持皆无异熟果报，二资粮圆满，最终以何者脱离三者，三义圆满，以大智慧广大不堕轮回，且具足安乐。第十一，勤奋无二没有分别。第十二，对此，回复本身恒常没有分别。第十三，量分二：听闻思惟的如海见解现量证悟，达到究竟的量。然而，本体虽一，却有显现的次第，附带譬喻。第十四，不证悟的过患分三：以何者的懈怠，因恶劣的智慧不证悟而懈怠的过患，以心的言辞的见解无法成佛，故以言辞之义劝诫见解，以及若无见解，纵有善眼，一切道皆为染污所缚，故劝诫证悟见解。总义第二，入于缘起的体性，等持分三：礼敬并立誓宣说自性，以及广说其义。其中分二：上下道的关联， 以道广为目标。其中分二：略说和如是广说。其中分二：顿时的和次第的。第一分二：顿时的顿时的，以及顿时的次第的。第一分三：从原始存在开始修习至圆满之理，以及彼者之义如何一切圆满之理，以及安住于圆满之义之理。其中分三：八识转为五智而证悟
English
The gentle palace, the gradual Dharma practices are cultivated for the sake of obtaining empowerment, as well as the samadhi that is practiced, and the teaching of the view of mantra and mudra, which are free from the bondage of mantra. Ninth, the equipment is divided into two: concise and extensive. Among them, there are two: self-benefit and other-benefit. Self-benefit is divided into four: the nature of conduct, and wisdom is divided into four. Among these, there are differences, views, and primordiality, therefore it is the vow of diligence. Other-benefit is divided into three: knowing is the giving of great bliss, self-benefit is the beginning and the end, other-benefit is perfection, especially the conduct of this, should be known in their respective situations. Tenth, the benefits are divided into four: by what one realizes the merits of what, ultimately not falling into samsara, merits beyond measure, no matter how one practices, there is no fruition, the two accumulations are complete, and ultimately by what one is separated from the three, the three meanings are complete, with great wisdom, vast and not falling into samsara, and possessing happiness. Eleventh, diligence is non-dual without distinction. Twelfth, to this, the reply itself is constant without distinction. Thirteenth, the measure is divided into two: the ocean-like view of hearing and thinking is directly realized, reaching the ultimate measure. However, although the essence is one, there is a sequence of manifestation, with metaphors attached. Fourteenth, the faults of non-realization are divided into three: by whose laziness, due to poor wisdom, the fault of not realizing and being lazy, with the view of the words of the mind, one cannot become a Buddha, so the meaning of the words is advised to be seen, and if there is no view, even if there are good eyes, all paths are bound by defilement, so it is advised to realize the view. The second general meaning, the nature of entering into dependent origination, samadhi is divided into three: prostrating and vowing to declare one's own nature, and extensively explaining its meaning. Among them, there are two: the connection between the upper and lower paths, Aiming at expanding the path. Among them, there are two: concise and thus extensive. Among them, there are two: instantaneous and gradual. The first is divided into two: instantaneous instantaneous, and instantaneous gradual. The first is divided into three: from the beginning of existence, practicing to the state of completion, and how the meaning of that is the state of complete completeness, and the state of abiding in the meaning of completeness. Among them, there are three: the eight consciousnesses are transformed into the five wisdoms and realized
Chinese
见解与意念无别，坚定不移，不违越此誓言，如此行持即是成佛之理。誓言有二：平等之誓言不可违越，无论如何宣说，皆安住于誓言，或者说树木二者圆满。以行持成佛有二：行持之道与平等性不相违越，具足见行，则法界自性成佛。顿悟之次第有三：证悟见解，即具足功德，于证悟之义安立法，以及如实显现基义之果，即成佛之理。安立法有二：证悟之义的修习之法，以及修正过失之法。修习之法有三：证悟之义安立于心识中，由此获得果之理，以及意念之清净自性与功德，不可言说之显现之理。修正过失之法有三：不遮止分别念为智慧，因此不依止对治， 对于一切心识，不强求执持一切，故为自生自灭，不改造、不矫饰，安住于无为之中，故为果自生之理。次第有二：略说与广说。其中有二：资粮道的四种瑜伽，以及加行道的瑜伽，无有间断地积累资粮。初者以四品宣说： 其中，如是之定的三摩地有三：身体略说，以及初品支分广说，以及品的名称。大空性。广说中有十五义：修习之前应做之事， 修习之必要，修习之方法，修习之体性，不顺品的过失，修正过失之方法，修习之体验，行持，誓言， 修习之暖相，征相，表相，初者为梦境，修习之功德，法的口诀，以及自己获得果之理。初者有二：共同总的先导，以及特别的先导。初者有六：首先灌顶，获得补特伽罗并证悟见解，剩余的五种资具圆满，为了他利而发誓修习，之后，以具足梵天四无量心而建立处所并铺设坐垫，积累资粮。
English
The view and intention are inseparable and decisive, and the samaya not to deviate from it, thus practicing is the way to Buddhahood. There are two types of samaya: the samaya of equality, which is not to be transgressed, and no matter how it is explained, to abide in the samaya, or to perfect both the tree and the assembly. There are two aspects to attaining Buddhahood through practice: the way of practice does not deviate from equality, and by possessing view and practice, the essence of reality becomes Buddhahood. There are three stages in the gradual path of sudden enlightenment: realization of the view, which is endowed with qualities, the method of establishing the meaning of realization, and the result of manifesting the ground of reality as it is, which is the way to Buddhahood. There are two methods of establishment: the method of meditating on the meaning of realization, and the method of correcting faults. There are three methods of meditation: the method of attaining the result by establishing the meaning of realization in the mind-stream, and the way in which the pure essence and qualities of intention, which are beyond description, arise. There are three methods of correcting faults: since conceptual thought is not prevented from being wisdom, one does not rely on antidotes, Since there is no effort to hold everything in all minds, it is self-arising and self-pacifying, and by leaving it uncorrected and unadulterated, the result is self-arising. There are two stages: brief and extensive. There are two aspects to this: the four yogas of the path of accumulation, and the yoga of the path of joining, accumulating the collection of merit without interruption. The first is taught in four chapters: Among them, there are three samadhis of suchness: the body in brief, and the first chapter in detail, and the name of the chapter. Great emptiness. There are fifteen meanings in detail: what to do before meditation, Why meditate, how to meditate, the nature of meditation, faults that are not in harmony, how to correct faults, the experience of meditation, conduct, samaya, The heat of meditation, signs, and characteristics, the first being dreams, the benefits of meditation, the oral instructions of the Dharma, and how to attain one's own fruit. The first has two parts: the common general preliminaries, and the special preliminaries. The first has six parts: first empowerment, obtaining the individual and realizing the view, completing the remaining five requisites, vowing to meditate for the benefit of others, then, establishing the place and laying out the seat with the immeasurable qualities of Brahma, and accumulating the assembly.
Chinese
阻碍并切断联系，聚集要素和条件并寻找帮助。第二，大目的有三：获得无上清净菩提的目的；因此，确定道路次第；以及排除异己追求意义。其中有三：简略、广繁；如果总结，则是为了目的。广繁的有二：排除异己和进入，是为了追求意义。其中有二：追求法界法性之意义；以及追求成就一切目的。第三，修习之方法有二：进入之身体的坐姿；以及心的安住方式。其中有二：安住方式无误；以及错误。第一种有二：简略；以及广繁。其中有二：智慧浅薄者，以口诀之力修习；以及智慧广大者，以智慧之力修习。其中有二：简略；以及后者广繁。其中有二：将觉性普遍倾注而修习；以及随悟境之见而修习。第一种有四：不执着于我与我所，于自明觉性中普遍倾注而修习；于自生无散乱中，将觉性普遍倾注而修习；无所修与能修，将觉性普遍倾注而修习；无所思与能思，将觉性普遍倾注而修习。随悟境之见而修习有二：悟境之见；以及于悟境之义，于能取所取中，无执着自显现之修习。第一种有二：于了知菩提最胜之悟境中；以及以何种分别念，见解无来去、无边无中。心的安住方式错误有三：目标错乱，何为无目标成佛；如果以目标不能确定无目标，则以比喻等见心。四种自性有二：瑜伽简略；以及广繁。其中有二：总的显示如来藏之种种名称；以及特别详细地显示四种摩诃如来藏。其中有四：摩诃如来藏。衡量方式；以及如来藏之种种名称；以及修习之自性；以及词义。种种名称有二：不混淆种种名称，从功德方面区分目标；以及任何事物都是如此
English
Obstacles are hindered and connections are severed, elements and conditions are gathered and help is sought. Secondly, there are three great purposes: the purpose of attaining the unsurpassed pure enlightenment; therefore, determining the order of the path; and eliminating others to pursue meaning. There are three of these: brief and extensive; if summarized, it is for the purpose. There are two extensive ones: eliminating others and entering, which is to pursue meaning. There are two of these: pursuing the meaning of Dharmadhatu and Dharmata; and pursuing the accomplishment of all purposes. Thirdly, there are two methods of meditation: the posture of the body when entering; and the way of settling the mind. There are two of these: the way of settling without error; and error. There are two in the first: brief; and extensive. There are two of these: those with little intelligence, meditate with the power of oral instructions; and those with great intelligence, meditate with the power of wisdom. There are two of these: brief; and the latter extensive. There are two of these: meditating by universally pouring awareness; and meditating following the realization of the view. There are four in the first: meditating by universally pouring into self-awareness without self and self-possession; meditating by universally pouring awareness into self-arising without distraction; without object of meditation and meditator, meditating by universally pouring awareness; without object of thought and thinker, meditating by universally pouring awareness. There are two ways to meditate following the realization of the view: the view of realization; and in the meaning of realization, in the object of grasping and the grasped, meditating on the self-appearance without object. There are two in the first: in the realization of the supreme enlightenment of knowledge; and with what kind of conceptual thought, the view has no coming and going, no beginning and no end. There are three errors in the way of settling the mind: what is the mistaken goal, what is the aimless Buddhahood; if the aimless cannot be determined by the goal, then seeing the mind with examples. There are two aspects to the four natures: yoga in brief; and extensive. There are two of these: generally showing the various names of the great Suchness; and especially extensively showing the four numbers of Mahasattva Suchness. There are four of these: Mahasattva Suchness. The way of measuring; and the various names of Suchness; and the nature of meditation; and the definition. There are two kinds of names: distinguishing the target from the aspect of qualities without mixing the names; and whatever that is, is that
Chinese
不相违背地具备三种理由的情况。禅修的体性有三种：如实之意，止观双运；界与智慧无二，一切明点皆为大；不执著于此，也不安住于各自之处而禅修，即无有傲慢之心。定义有两种：禅修即是如如不动的等持之定义；以及不离觉知的禅修之定义。第五，指出过失有两种： 简略地，以及如是广说。其中有三种：安住于等持体性上的过失；行为方面的过失；以及行为禅修的巨大中断之六种过失。第一种有五种：对境迷失、遮蔽的二十五种过失；散乱的六种过失；中断的忆念转变之十一种过失；分别念的遮蔽之十种过失；以及被过失所控制的迷失。第六，对治方法有三种：对治安住于等持体性上的过失之方法；对治界之过失；以及对治行为之过失。如是，第一种有两种： 如是与动摇、获得之心的次第相结合而对治；以及无有破立，如何的对治方法。第七，证验有三种：简略地，以及如是广说地，