English
Three, that is the meaning of integrating the guru's instructions into one's own continuum and experiencing them. Four, showing that the meaning does not contradict the oral instructions and scriptures, thereby showing that one has faith in the characteristics of the meaning itself. The previous one, thinking of summarizing the meaning in a concise way, reduces the afflictions and the doors of Dharma to three times three, which is six, is inappropriate. The previous one, thinking of distinguishing between extensive, concise, and intermediate in detail, divides the twelve dharmas and afflictions into twenty-four characteristics, which is inappropriate. The previous one, thinking of expanding the meaning, expands the eighty-four thousand afflictions and doors of Dharma into two sets, that is, one hundred and sixty-eight thousand, which is inappropriate. The previous one, the three kinds of teachers, considering the levels of faculties, divides the superior, intermediate, and inferior into nine types and shows them. One, there, considering the levels of faculties, it is shown; two, considering the meaning of expansion, it is shown; three, considering the meaning of differentiation, it is shown; four, considering the meaning of summarization, it is shown, which shows the general characteristics or wishes of the Dharma. The previous one showing the meaning is inappropriate. The previous one showing the nature itself is inappropriate. The previous one showing the mind of enlightenment is inappropriate. The previous one showing primordial purity is inappropriate. One, primordial purity; two, the mind of enlightenment; three, the nature itself; four, showing the meaning, this shows the root of vowing to show. The previous one prostrating is inappropriate. The previous one is remaining in the state. The previous one is inconceivable and inexpressible is inappropriate. The previous one is unconfused and unfabricated is inappropriate. One, there, unconfused and unfabricated; two, inconceivable and inexpressible; three, remaining in the state; four, prostrating, this shows the praise and offering. There, what is inappropriate? Previously praising and offering and vowing to show, in order to make the general form of the Dharma, that is, the characteristics of the meaning itself, integrate into the continuum through the guru's instructions and words and experience the meaning, without generating doubt and hesitation, it shows in contradiction to the oral instructions and scriptures spoken by the Buddha. Therefore, this can directly eliminate the goal of internal and external barriers, is the discriminating key to clearly distinguish, the meaning of the words is clear and obvious. In short, up to this point.
Chinese
第一个总义是，关于开篇赞颂和宣说的承诺，已经结束。对于想要理解和领悟意义的根器上等之人，仅仅听到“金刚桥”这个名称，或者通过赞颂和宣说的承诺来揭示其本质意义就足够了。对于根器中等之人，首先在确定意义之时，一是开启口耳传承的巨大宝藏；二是植入无修之义的巨大木钉；三是毫无希冀与恐惧地安住于法界之中。其次，在确定稳固之时，一是凭借灌顶圆满，不依赖于禅修、苦行和善法也能确定稳固；二是身化为自性，从而从二取中解脱而确定稳固；三是证悟唯一之义，从而超越分别念而确定稳固。最后，在体验生起之时，一是这是金刚乘的殊胜道；二是具缘者无需勤作即可解脱；三是解脱是自解脱而非来自他者。通过确定、稳固和体验生起这三个阶段的阐述而解脱。最后，详细地补充词句、举例说明意义、口诀和教证，从而展示出不生起信心和疑惑的状态。第二个总义是，如此教导的意义有三：一是首先确定意义之时；二是其次确定稳固之时；三是最后体验生起之时。首先，确定意义之时有三：一是开启口耳传承的巨大宝藏；二是植入无修之义的巨大木钉；三是毫无希冀与恐惧地安住于法界之中。首先，开启口耳传承的巨大宝藏，分为理解和词义两部分。理解是简略的指示，词义是详细的解释。简略指示的理解是：首先，“口耳传承”的理解是指成就者们，因为是口耳相传，所以称为口耳传承。“教证”是指持明者们，仅仅通过象征或教证就能解脱，所以称为教证。先说“口耳传承”是为了更好地组合词句，或者因为现在是口耳相传，所以先说。后说“教证”是因为上文
English
The first general topic is finished, concerning the introduction, praise, and promise to explain. For a person of superior faculties who wishes to understand and realize the meaning, it is sufficient to merely hear the name "Vajra Bridge" or to have the essence of its meaning revealed through praise and the promise to explain. For a person of middling faculties, first, at the time of establishing the meaning: one, opening the great treasure of oral transmission; two, planting the great peg of meaning without meditation; three, settling into the expanse without hope or fear. Second, at the time of settling firmly: one, settling firmly through the completion of empowerment, without relying on meditation, asceticism, or virtuous deeds; two, settling firmly by the body becoming self-nature, thus liberated from dualistic grasping; three, settling firmly by realizing the single meaning, thus transcending conceptual thought. Finally, at the time of experience arising: one, this is the supreme path of Vajra; two, fortunate ones are liberated without effort; three, liberation is self-liberation, not from another. Liberation is achieved through the explanation of the three stages of establishing, settling firmly, and experience arising. Finally, explaining in detail, adding words, exemplifying meaning, secret instructions, and scriptural authority, thus showing a state of not giving rise to belief or doubt. The second general topic is that the meaning taught in this way has three aspects: one, the time of initially establishing the meaning; two, the time of settling firmly in between; three, the time of ultimately experiencing the arising. First, the time of establishing the meaning has three aspects: one, opening the great treasure of oral transmission; two, planting the great peg of meaning without meditation; three, settling into the expanse without hope or fear. First, opening the great treasure of oral transmission has two parts: understanding and the meaning of the words. Understanding is a brief indication, and the meaning of the words is a detailed explanation. The understanding of the brief indication is: first, the understanding of "oral transmission" refers to accomplished individuals, because it is transmitted from ear to ear, it is called oral transmission. "Scriptural authority" refers to vidyadharas, because liberation is achieved merely through symbols or scriptural authority, it is called scriptural authority. Saying "oral transmission" first is to better combine the words, or because it is currently transmitted from ear to ear, it is said first. Saying "scriptural authority" later is because the previous
Chinese
仅仅是那些的传记、故事、象征或预言，所以流传于外。发掘大宝藏的意义是，以贫女发现宝藏为例。那是在印度的名叫辛嘎拉的地方，一位父亲是商人，从事从外海获取宝石的行业。他心想，这或许对后代有益，于是将一罐金粉藏在不移动的灶台下。一次，那位商人去世后，他的家人耗尽了所有财产，只剩下一个饥饿的女儿。当时，在一个地方，有一个人精通寻宝之术，能看到并知道地下、地上、高处三处有什么宝藏或财富。一次，他来到辛嘎拉那个地方观察，发现那个贫女没有食物和衣服，唯一的财产是一件破旧的棉布衣服。白天，她把衣服缠在腰间，靠寻找食物为生，早上找早饭，晚上找晚饭。晚上，她把那件棉布衣服叠起来盖在身上睡觉，除此之外一无所有。寻宝人看到她家的灶台下藏着她父亲埋藏的一罐金粉。于是，寻宝人走到那个贫女面前，问道：贫女，你没有食物和衣服吗？她回答说：你想要什么？我什么都没有。寻宝人说：我什么也不想要，只是你家不移动的灶台下，藏着你父亲埋藏的一罐金粉。你自己拿出来，好好享用吧！这样你就不用依赖别人，可以过上幸福的生活了。她回答说：那真的吗？如果真的，那就太好了！我因为福报浅薄，所以才没有。即使有，我也找不到。寻宝人说：你会找到的，拿出来好好享用吧！她心想，是真的吗？于是她查看，从不移动的灶台下找到了一罐金粉，然后把金粉分成三份。一份献给上师和三宝，作为供养的精华。一份用于布施给盲人乞丐和那个地方的国王，作为税收和布施。据说，当时国王靠税收为生，不用从事农业。在领主吉祥护王的时代，王子一
English
They are merely biographies, stories, symbols, or prophecies, and thus they are circulated externally. The meaning of uncovering a great treasure is exemplified by a poor woman finding a treasure. In a place called Singala in India, there was a merchant whose father was in the business of obtaining jewels from the outer sea. Thinking that it might benefit future generations, he hid a pot of gold dust under a stove that was not to be moved. Once, after that merchant died, his family exhausted all their wealth, leaving only one starving daughter. At that time, in one place, there was a person skilled in treasure detection, who could see and know what treasures or wealth were in the ground, on the surface, and in the heights. Once, he came to that place of Singala and observed that the poor woman had no food or clothing, and her only possession was a tattered cotton cloth. During the day, she wrapped the cloth around her waist and made a living by searching for food, seeking breakfast in the morning and dinner in the evening. At night, she folded the cotton cloth in two and covered herself with it to sleep, having nothing else. The treasure detector saw that under the stove in her house was a pot of gold dust that her father had hidden as treasure. So, the treasure detector went to that poor woman and asked, "Poor woman, do you have no food or clothing?" She replied, "What do you want? I have nothing." The treasure detector said, "I don't want anything, but under the stove in your house that is not to be moved, there is a pot of gold dust hidden by your father. Take it out yourself and enjoy it! That way you won't have to depend on others and you can live a happy life." She replied, "Is that really true? If it is, that would be great! I don't have it because I have little merit. Even if it exists, I can't find it." The treasure detector said, "You will find it, take it out and enjoy it!" She thought, "Is it true?" So she checked and found a pot of gold dust under the stove that was not to be moved, and then divided the gold dust into three parts. One part was dedicated to the lama and the Three Jewels as the essence of offerings. One part was used for alms to blind beggars and the king of that place, as taxes and donations. It is said that at that time, the king lived on taxes and did not have to engage in agriculture. In the time when the lord Pal Khor Tsen resided, the prince one
Chinese
据说，以前国王去雅砻的若巴擦，看到一个老妇人把一堆青稞分成好、中、差三等。王子问她为什么要分。老妇人说：“最好的青稞是用来供养上师三宝的。中等的青稞是我们自己种的，用来维持生计。最差的青稞是用来交税和布施给国王和乞丐的。” 之后，王子回到王宫，说：“看来我也要种地了。我们把国王和乞丐相提并论，把最差的青稞用来交国王的税和供养乞丐。”据说从那时起，藏王就开始务农了。据说在印度也是如此。那个穷人的宝藏，向上供养上师三宝，向下布施给国王和乞丐，中间的用来满足自己的衣食住行等需求。就像这个不依赖他人的例子一样，传承的上师们，本来就具有安乐逝去之精华的自性心之大宝藏，依靠上师的指示和口诀，解开了宝藏的封印，找到了大宝藏。就像穷人向上有了供养一样，证悟了佛的密意。就像向下有了布施一样，用慈悲保护众生。就像自己有了圆满的受用一样，自己证悟了自性心，脱离了能取所取的分别念，从轮回的痛苦中解脱出来，受用了法性。那时，解脱就不依赖于他人，而只有成佛才是自己。这就是以穷人找到宝藏为例，说明了解开大宝藏的意义。解开大宝藏的词句有两种：明觉持明以指示解脱的传承，以及补特伽罗以口诀解脱的传承。首先，明觉持明以指示解脱的传承，有意义和词句两种。明觉持明以指示解脱的意义是：明觉持明是指持有果位密咒金刚乘的种姓传承者。以指示解脱是指不需要说很多话，仅仅依靠上师的指示就能解脱。传承是