Chinese
成为那样的就是阿努瑜伽，成为力量的就是阿底瑜伽，了悟除了心之外的法连微尘许也不存在。其中，即使禅定有诸多良好之处，如果想要生起智慧，就应该亲近金刚上师。如果想要获得诸多功德，就应该学习如意宝。如果想要与美丽的女神相遇，就应该学习善行母。如果想要获得五种欲妙，就应该学习食物利益的集会。如果想要隐身，就应该学习镜中的影像。如果想要让世间充满显现，就应该学习太阳的精华。如果想要跳向天空，就应该学习金桥。如果想要不被火烧，就应该学习燃烧的火焰。如果想要不被水淹，就应该学习沉入大海深处。如果想要不坠入悬崖，就应该学习飞鸟之王。如果想要不被武器所伤，就应该学习燃烧的剃刀。如果想要长寿，就应该学习太阳的精华火镜和月亮的精华水镜。如果想要战胜饥饿，就应该学习黑色的石女。如果想要获得无住的智慧，就应该学习金刚心。如果精通了这些学习中的一种，就应该学习全部。即使这些学习因各自的意乐而不同，但因为想要获得一个伟大的智慧，所以应该将学习的目的统一起来进行学习。总的来说，在所有的续部和经部中，如果智慧和禅定运用自如，就被说成与佛陀无异。其中，禅定能使无有之物显现为有。而智慧则能知晓所有显现为有的事物实则为空，因此在空性中显现，在显现中空性，实在是太神奇了。正如《秘密藏续》中所说：唉玛吙！稀有奇妙之法！圆满诸佛之密！从无生中生出一切，生起之时即无生。如此，所有显现和存在所包含的法，都是自心的显现，而心则在无有中显现，显现之
English
Becoming that is Anu Yoga. Becoming strength is Ati Yoga. Realizing that there isn't even a particle of phenomena apart from the mind. Among these, even if there are many good qualities of samadhi, if you wish to generate wisdom, you should be good to the Vajra Master. If you want to obtain many kinds of qualities, you should study the wish-fulfilling jewel. If you want to meet a beautiful goddess, you should study the Good-Going Mother. If you want to obtain the five desirable qualities, you should study the assembly of beneficial food. If you want to become invisible, you should study the reflection in the mirror. If you want the world to be filled with appearances, you should study the essence of the sun. If you want to jump into the sky, you should study the golden bridge. If you want not to be burned by fire, you should study the embrace of the burning fire. If you want not to be drowned by water, you should study sinking into the depths of the great ocean. If you want not to fall into the abyss, you should study the king of birds. If you want not to be cut by weapons, you should study the burning razor. If you want to live long, you should study the sun's essence, the burning glass, and the moon's essence, the water glass. If you want to overcome hunger, you should study the black stone woman. If you want to obtain non-abiding wisdom, you should study the Vajra heart. If you master one of these studies, you should study all of them. Even though these studies differ according to their respective interests, because you want to obtain one great wisdom, you should study with the purpose of unifying the meaning of the studies. In general, in all the tantras and sutras, if wisdom and samadhi are freely used, it is said to be no different from the Buddha. Among them, samadhi only makes things appear from nothing. Wisdom knows that all that appears to exist is empty, so it appears in emptiness and is empty in appearance, which is very wonderful. As it is said in the Guhyagarbha Tantra: Emaho! Wonderful and amazing Dharma! The secret of all perfect Buddhas! All are born from the unborn, and at the moment of birth, there is no birth. Thus, all phenomena included in appearance and existence are the appearance of one's own mind, and the mind appears as non-existent, and the appearance
Chinese
因为自性中没有事物，所以是空性。经续中也说：“不变、周遍一切、广大者。”这是佛所说的。修善心的方法是：首先，以不动的信心依止金刚上师，然后断绝外缘和内缘，断除一切心的伤害而修持。首先，如果没有确定庸常心的限度，那么在听闻的时候就会产生怀疑。首先，在文字或者任何事物上稍微专注时，就要持续专注直到不动摇为止。而且，最初会反复散乱，不要把散乱看作痛苦，而是要重新专注。而且，如果心执着而停滞，就不要强行逼迫，如果强行逼迫，就会变得迟钝，那样以后就难以执着了，所以不使其迟钝是很重要的，就像把美味的食物留着慢慢享用一样。像这样不使其迟钝，当心稍微执着时，就把心放在轻松的状态，不要太紧、不要太松、不要专注，放在明朗的状态。专注的时候，现在比之前的状态如何？如果比之前的状态稍微明朗一点，就要把握住那个状态，不要过于用力，稍微节制饮食，稍微减少饮酒。断绝无意义的闲谈和嬉闹。在专注的时候要精进。总的来说，心要放在平等舍的状态。对于想要的事物，不要生起贪心。心的体验要长久，并且要熟悉体验。然后，当心稳定下来的时候，观察达到什么程度。观察达到想要什么程度，以及喜悦、改变、增多、三界是否明朗。稍微对寂静和忿怒的本尊身像进行专注，或者在前方观修，或者在虚空中观修，或者观修自身变长，对于所有这些都要体验并练习。在精通这些之后，对于想要的事物进行修习，并且也要修习以上的专注。像这样习惯之后，也要修习根变得清澈、锐利和柔软。要熟悉。然后，获得觉性的自主口诀之后，瑜伽士在行住坐卧四种行为中，觉性与智慧之马不分离。像这样修行的瑜伽士，即使行为像普通人一样，但心已经准备成佛，所以说，修行就是要在喧闹的地方进行。从那以后，就像金苏勒金一样，在地下
English
Since there is no thing in its own nature, it is emptiness. It is also revealed in the tantras: "Unchanging, all-pervading, and expansive." This is what the Buddha taught. The method for developing a good heart is: First, rely on the Vajra Master with unwavering faith, then cut off external and internal distractions, abandon all harm to the mind, and practice. First, if you do not establish the measure of an ordinary mind, you will have doubts when listening. First, when you focus on a letter or anything at all, you should maintain that focus until you are unmoving. Moreover, at first, it will repeatedly wander; do not regard that wandering as suffering, but repeatedly focus. Furthermore, if the mind becomes attached and stagnant, do not force it; if you force it, it will become dull, and it will be difficult to become attached later. Therefore, it is important not to let it become dull, like saving delicious food to enjoy later. In this way, without letting it become dull, when the mind is just about to become attached, keep the mind in a relaxed state; not too tight, not too loose, not focused, but in a clear state. At the time of focusing, how is the present state compared to the previous state? If it becomes slightly clearer than the previous state, then grasp that state, do not exert too much effort, slightly restrain your diet, and slightly reduce your alcohol consumption. Abandon meaningless chatter and frivolity. At the time of focusing, exert effort. In general, keep the mind in a state of equanimity. Do not generate desire for desirable objects. Make the experience of the mind long and familiarize yourself with the experience. Then, when the mind is grasped and becomes stable, observe to what extent it has been achieved. Observe to what extent it comes to what is desired, and whether joy, transformation, increase, and the three realms are clear or unclear. Just as you have focused on the peaceful and wrathful forms of the Victorious Ones, either meditate in front, or meditate in the sky, or meditate on your own body becoming long, for all of these, experience and practice. Having mastered these, practice on the objects you desire, and also practice on the above focus. Once you are accustomed to this, also practice on the senses becoming clear, sharp, and soft. Become familiar. Then, having obtained the instruction of self-mastery of awareness, the yogi, in the four activities of going, sleeping, sitting, and dwelling, never separates awareness from the horse of wisdom. The yogi who practices in this way, even though his actions are like those of an ordinary person, his mind is ready to become a Buddha, so it is said that practice should be done in noisy places. From then on, like gold Sulebram, underground
Chinese
在扎如拉建造金刚橛坛城后，进行了灌顶，列赞盖章，灌顶的份额是两份。导师纳南喀宁布，在印度亚尔色拉扎嘉琼擦，从班杂吽嘎拉处获得灌顶后，在娘的达日如玛尔建造了玛尔麦达巴，进行了灌顶，灌顶的份额是三份。导师贝玛拉米扎被迎请到藏地，在去世的时候，在亚朗曲的央宗，建造了秘密至上的坛城，进行了内外秘密的灌顶，秘密的名字是，香章智美达夏，也获得了成就。拉萨热巴巾盖章，灌顶的份额是四份。这样灌顶的四份过去的是香章娘纳。他给扎的曼康达，索波拉巴的益西和，桑吉益西仁波切进行了灌顶，拉萨沃松盖章。桑吉给藏地的四个人进行了灌顶，巴贡和，索和，萨和，纳云丹嘉措，进行了誓言力量的灌顶，一切秘密真言的教诲降临。这样四份教诲过去之上，后来杜纳达的教诲和五份过去的是云丹嘉措。雄鹰展翅翱翔于天空，不会畏惧险峻的峡谷和深渊。雪山之巅的雄狮技艺圆满，不会畏惧爪牙锋利的猛兽。智慧技艺圆满的瑜伽士，不会畏惧言语的诽谤和一切法。因为具有智慧技艺的力量，所以在嘉塔曲拉擦进行了灌顶，纳亚尔荣的卡朗本扎拉，再次出现灌顶宝藏的容器，作为宝藏绽放力量的宝藏隐藏起来。交付印。灌顶印。加持印。秘密。一切种姓遍主不变金刚的手册中，从班禅昂热巴的手册中抄录。
English
After constructing the Vajrakila mandala at Dzaru Ra, the initiation was conferred, and Lhe-tsan sealed it, resulting in two shares of initiation. The master Gnab Namkhai Nyingpo, having received initiation from Vajrahumkara in Yalser Drakja Khyang Tsal in India, constructed Marmey Dakpa in Nyalgyi Dakri Ruma and conferred initiation, resulting in three shares of initiation. When Master Vimalamitra was invited to Tibet and passed away, in Yarlung Chokyi Yangdzong, he constructed the supreme secret mandala and conferred outer, inner, and secret initiations. His secret name was given as Zhangdrang Drimey Dashar, and he also attained accomplishment. Lhasay Ralpa Chen sealed it, resulting in four shares of initiation. Thus, the four shares of initiation that have passed are Zhangdrang Nyana. He conferred initiation upon Sogpo Lhapa'i Yeshe and Sangye Yeshe Rinpoche in Dra'i Mankhangda, and Lhasay Osung sealed it. Sangye conferred initiation upon four people from Tsang: Pagong, So, Sa, and Gnab Yonten Gyatso, conferring the empowerment of Samtsik Tsal Truk, and the teachings of all secret mantras descended. Thus, on top of the four passed shares of teachings, later the teachings of Duna Da and the five passed ones are Yonten Gyatso. When a great eagle spreads its wings and soars into the sky, it does not fear the steep gorges and precipices. When a great lion on the summit of a snow mountain has perfected its skills, it does not fear the clawed beasts of prey. When a yogi has perfected the great skill of knowledge, he does not fear the slanders of words and all dharmas. Because of possessing the power of wisdom and skill, after conferring initiation in Gyaltap Chilak Tsal, in the Kalang Bentzara of Gnab Yalrong, again the vessel of the initiation treasure appeared, and it was hidden as a treasure of the blossoming power of treasure. Entrustment seal. Initiation seal. Blessing seal. Secret. In the manual of the Immutable Vajra, the Lord of all Families, it was copied from the manual of Panchen Ngari.
Chinese
之续部的宝藏。由此，纳卡朗巴功德嘉措之宝藏。由此，莲花王嘉之续部的宝藏。于此，修持密咒之见行二者的意义之方法。三世善逝之续部。三界有情之心。天魔鬼神八部之命。彼一切皆为阿赖耶菩提心，无生且离戏论之自性中，一切皆一，故此意义称为教法之精髓。轮回与涅槃一切皆由此分离。有情之时，五种烦恼生起。彼等转为五种智慧生起。又，痴暗转为法界智。法界智即是阿赖耶之生处。由此，从功德之分，生起四种智慧。心性自性光明故，如镜之智。于彼自性中，一切法平等性之智。平等性自性中，不杂乱而光明故，各别自证智。由此，清净且事业一切具足故，成所作智。五种智慧之显现中，生起五部。法界智，毗卢遮那佛。如镜之智，金刚萨埵，即毗卢遮那之续部。毗卢遮那之平等性智，宝生佛，即毗卢遮那之功德。各别自证智，无量光佛，即毗卢遮那之秘密。成所作智，不空成就佛，即毗卢遮那之事业。彼一切皆从毗卢遮那佛生起。于此，忿怒尊之时，黑汝嘎生起五种。毗卢遮那佛生起佛黑汝嘎，为身之真实。金刚萨埵，续部不变故，金刚黑汝嘎。宝生佛，生起欲乐故，功德宝黑汝嘎。无量光佛，摄三界故，秘密莲花黑汝嘎。不空成就佛，遣除障碍之事业，羯磨黑汝嘎。如是，寂静本尊咒语转位故，忿怒尊生起五部。其后，修法生起凶猛之众。佛黑汝嘎转位，文殊寂静之修法。莲花黑汝嘎转位，莲花秘密之修法。金刚黑汝嘎转位，续部无有变异，即真实续部之修法。宝
English
Of the tantra's treasure. From that, the treasure of Nabkha Langpa Yonten Gyatso. From that, the treasure of Padma Wangyal's tantra. Therein, the method of experiencing the meaning of both view and conduct of secret mantra. The tantra of the Sugatas of the three times. The mind of sentient beings of the three realms. The life force of the eight classes of gods and demons. All of that is the alaya bodhicitta, unborn and free from elaboration, in which all are one. Therefore, that meaning is called the essence of the teachings. From that, all of samsara and nirvana are separated. At the time of sentient beings, the five afflictions arise. When that state is transformed, the five wisdoms arise. Moreover, from the transformation of bewilderment arises the wisdom of the dharmadhatu. The wisdom of the dharmadhatu is the origin of the alaya. From that, in terms of qualities, four wisdoms arise. Because the nature of mind is naturally clear, the mirror-like wisdom. In that nature, the wisdom of the equality of all dharmas. In the nature of equality, because it is clear without mixing, the discriminating wisdom. Because it accomplishes all pure lands and activities, the accomplishing activity wisdom. From the appearance of the five wisdoms, five families arise. The wisdom of the dharmadhatu is Vairochana. The mirror-like wisdom is Vajrasattva, the tantra of Vairochana. From the equality wisdom of Vairochana is Ratnasambhava, the quality of Vairochana. From the discriminating wisdom is Amitabha, the secret of Vairochana. From the accomplishing activity wisdom is Amoghasiddhi, the activity of Vairochana. All of that arises from Vairochana. Therein, at the time of wrathful deities, Herukas arise in five forms. From Vairochana arises Buddha Heruka, the actual body. From Vajrasattva, because the tantra is unchanging, Vajra Heruka. From Ratnasambhava, because desire arises, Quality Ratna Heruka. From Amitabha, because it subdues the three realms, Secret Padma Heruka. From Amoghasiddhi, the activity of averting obstacles, Karma Heruka. Thus, because the peaceful family mantras transform, wrathful deities arise in five families. Then, the fierce practice arises. From the transformation of Buddha Heruka, the practice of peaceful Manjushri. From the transformation of Padma Heruka, the practice of secret Padma. From the transformation of Vajra Heruka, because there is no change in the tantra, the practice of the true tantra. Treasure