English
Is it the degree of realization? Or the degree of understanding the meaning of the tantra? The concise and condensed pith instructions that do not deceive the meaning are taught by the guru as pith instructions, because there is no complete summary of the beginning, middle, and end, etc. The reason why they appear in the tantras, etc., is because those have complete summaries of the beginning, middle, and end, etc. The appearance of praise and offering is also like that. To which object is praise and offering made? Praise and offering are made to the teacher of the tantra, or the main deity of the practice method, or the tutelary deity of the author of the treatise, etc. Among them, the Result Secret Mantra Vajrayana school mainly praises Heruka, or Samantabhadra, or Vajradhara, or Vajrasattva. The Cause school mainly praises the Great Mother, or the master of the teachings. Even if the pith instructions come from India, they are offerings to the lineage guru, and that is also making praise and offering to other objects. In this school of pith instructions, praise and offering will appear. The reason for that is not the degree of personal understanding, or the degree of realization, or like mental fabrication, but because the intention of the Buddhas is spoken one after another, therefore it is the lineage of intention, or because the meaning of the tantra is shown as pith instructions, so it is a pith instruction like the tantra. From the emanation of the Bhagavan Glorious Vajrasattva, the son of the pure-minded gods, until now the chain of the Kagyu lineage has not been broken, so this is a pith instruction like the tantra. Praise and offering will appear in this. And it is not to other external objects, but to oneself that praise and offering are made. How is the manner? It is showing the manner of prostrating to one's own inexpressible nature. If one asks whether it is reasonable for oneself to prostrate to oneself, the Fourth Guru said: Because there is no Buddha other than the mind, do not make other offerings. Because there is no hope and fear, do not make other prayers. So it is said. In the tantra of the Great Bliss of Samantabhadra dwelling in oneself, it says: The deity who dwells alone in the realm of Dharma, is the deity of the ultimate Bodhicitta, I prostrate to the deity of the ultimate mind. So it is said. In the root tantra of the Vajra Bridge, the Wisdom Secret, it says: All qualities, without searching, arise in oneself. Through the stages of realization, I bow to the state of non-duality. So it is said. Therefore, there is no contradiction in oneself prostrating to oneself.
Chinese
ཚལ་ཚུལ་ལམ་འཚལ་ལུགས（tsal tshul lam 'tshal lugs）的含义是：向无错谬、无造作、超思、绝言的自性状态顶礼！ 就像这样。 其中，首先“无错谬”指的是：法的一般和自性之义，心性事物本然之状态，自生的大智慧，于三时中不离不散，无有明暗，无有来去，具备无生无灭四法的意义，汇集了无为之界，不变异，如虚空中心般，明然而无有觉知，因为如实证悟，所以是无错谬。 无错谬的意义，佛陀无法使其变得更好，众生无法使其变得更糟，任何瑜伽士的智慧都无法对其进行改造，因此是无造作。 无造作的自性，不住于意的境，不住于念的境，不住于智的境，不住于思的境，因为无法思虑，所以是超思。 超思的意义，也即思维、忆念、智慧无法安住于言说的境，因为无法言说，所以是绝言。 无法言说的意义，于三时中不变异而安住，所以称为自性状态。 “ལ་（la）”字表示境，或者表示没有比上述绝言等功德或意义更殊胜的，是究竟之义，所以是“ལ་（la）”。 其中，因为能取所取的习气不住留，所以顶礼称为“ཕྱག་（phyag）”。 像这样证悟并显现其意义，就足够了，所以称为“འཚལ་（'tshal）”。 没有比这个意义更需要开示的了，因为智慧的欲求已经穷尽，所以称为“ལོ་（lo）”。 这就预先说明了赞颂。 第二，承诺宣说，指的是承诺以其他法的宗派来宣说，因为这不像宣说一般法的状态那样，而是通过上师的窍诀来指示自性的意义，所以是承诺宣说。 其中，因为要开示本初清净的菩提心性之自性之义，所以说本初清净。 所谓本初清净，指的是：心性事物本然之状态，从原始以来，没有丝毫自性成立的分别念，因此是本初清净。“བྱང་（byang）”指的是：心性事物本然之状态，不被任何好坏习气所染污，因为没有能取所取的分别念，所以是清净的。“ཆུབ་（chub）”指的是智慧
English
The meaning of Tsal Tshul Lam Tshal Lugs is: I prostrate to the state of being without error, without fabrication, beyond thought, and beyond expression! Like this. Among them, the first "without error" refers to: the general and self-nature meaning of Dharma, the natural state of mind-essence, the great self-born wisdom, which is inseparable in the three times, without brightness or dimness, without going or coming, possessing the four qualities of no birth and no death, gathering the unconditioned realm, unchanging, like the center of the sky, clear but without awareness, because of realizing without inversion, therefore it is without error. The meaning of without error, the Buddha cannot make it better, sentient beings cannot make it worse, no yogi's wisdom can modify it, therefore it is without fabrication. The self-nature of without fabrication does not abide in the realm of mind, does not abide in the realm of memory, does not abide in the realm of intellect, does not abide in the realm of thought, because it cannot be thought, therefore it is beyond thought. The meaning of beyond thought, that is, thought, memory, and intellect cannot abide in the realm of expression, because it cannot be spoken, therefore it is beyond expression. The meaning of beyond expression abides without changing in the three times, therefore it is called self-nature state. The word "ལ་ (la)" indicates the realm, or indicates that there is nothing more supreme than the above-mentioned qualities or meanings such as beyond expression, it is the ultimate meaning, therefore it is "ལ་ (la)". Among them, because the habits of grasping and being grasped do not remain, prostration is called "ཕྱག་ (phyag)". Realizing and manifesting such a meaning is sufficient, therefore it is called "འཚལ་ ('tshal)". There is nothing more to be shown than this meaning, because the desire of wisdom has been exhausted, therefore it is called "ལོ་ (lo)". This preliminarily explains the praise. Second, the commitment to explain refers to the commitment to explain according to the tenets of other Dharmas, because this is not like explaining the state of general Dharma, but rather pointing out the meaning of self-nature through the guru's instructions, therefore it is a commitment to explain. Among them, because the meaning of the self-nature of the primordially pure Bodhicitta is to be shown, it is said to be primordially pure. The so-called primordially pure refers to: the natural state of mind-essence, from the very beginning, there is not even a single conceptual thought established by its own nature, therefore it is primordially pure. "བྱང་ (byang)" refers to: the natural state of mind-essence, not being defiled by any good or bad habits, because there is no conceptual thought of grasping and being grasped, therefore it is pure. "ཆུབ་ (chub)" refers to wisdom.
Chinese
具备五种功德者，心性实相具备四法是：本来于三时中无有聚散而安住，知晓此即法界之智慧。此存于自相续，自知且自明，故如明镜之智慧。上至胜者之顶，下至地狱之都，无有大小，无有好坏，本来平等遍布，知晓此义即平等性之智慧。此亦存在于所有有情众生的相续中。如是显现声响之诸法皆为瓦解，此乃闪现之物。各自于各自的相续中证悟，故为妙观察智。如是知晓并证悟此义之时，所有作为之念皆不成立，故为成所作智。如是，于根本续《智慧秘密》中云：“自明本来未造作，知晓此义即智慧。”此智慧亦非心的分别念，因非心故即是心性。非心即非分别念，因非心故即是心性。非心即无分别且无有变异，故非心即是心性。此无需从他处寻觅，因存于自相续故为自性。自性即心性实相未造作之自性。如是，《智慧秘密》中云：“自性即是实相。”所谓指示意义，并非如从他处指示意义一般，而是将存于自相续中先前未证悟之心之意义，经由上师之表示与言语而认知并证悟。又当如何证悟此理？于同一座垫之上，以总法与自相之义，经由上师之表示与言语而与自相续相结合，于体验之义生起信解，不生怀疑而证悟之义，即是不违背口诀传承而指示。尊者大阿阇黎云：“总法之相粉碎之，意义以自相而摄集，心性实相经由上师之表示与言语于自相续中显现而结合，口诀传承
English
That which possesses the five qualities, the reality of mind-itself possesses four dharmas: Knowing that it abides primordially without gathering or scattering in the three times is the wisdom of the dharmadhatu. That which exists in one's own continuum, knowing it as itself and being self-illuminating, is the mirror-like wisdom. From the upper limit of the crown of the victorious ones to the lower limit of the city of hell, there is no large or small, no good or bad, but it is primordially equally pervasive; knowing that very meaning is the wisdom of equality. That also exists in the continuum of all sentient beings. Thus, all phenomena of appearance and sound are dissolving, this is the flickering one. Because it arises as realization in each and every one's own continuum, it is the discriminating wisdom. When one knows and realizes that meaning in that way, all thoughts of action are not established, so it is the accomplishing wisdom. Thus, in the root tantra, the Secret of Wisdom, it is said: "Self-luminous, primordially uncreated, knowing that meaning is wisdom." That wisdom is also not the conceptual thought of mind, because it is not mind, therefore it is mind-itself. That which is not mind is not conceptual thought, because it is not mind, therefore it is mind-itself. That which is not mind is without conceptualization and without change, therefore it is not mind, but mind-itself. Since it exists in one's own continuum without needing to be sought from elsewhere, it is self-existing. Self-nature is the uncreated self-nature of the reality of mind-itself. Thus, in the Secret of Wisdom, it is said: "Self-nature is reality." The meaning of "pointing out the meaning" is not like pointing out a meaning from somewhere else, but rather recognizing and realizing the meaning of mind that exists in one's own continuum, which was not previously realized, through the indications and words of the lama. Furthermore, how does one realize this principle? On a single seat, applying the meaning of the general dharma and its own characteristics to one's own continuum through the indications and words of the lama, trusting in the meaning of the experience, and realizing it without doubt, is to teach without contradicting the oral instructions. The great teacher Dzengchenpo said: "Shatter the aspects of the general dharma! Gather the meaning into its own characteristics! The reality of mind-itself arises and is applied to one's own continuum through the indications and words of the lama, the oral instructions.
Chinese
显示不矛盾，是大的教诲。而且，在《秘密真言意义之量》中说：“经文和口诀的意义，自证必定显现”。对此，总的佛法的观点是：这是由三种导师所教导的佛法。法身的导师，光荣的普贤王如来，对上等根器者，教导了法部、续部、界部三者。以何种方式或方法教导呢？通过加持来教导。意在何处呢？意在所有众生的相续中，有一个名为“心”的东西。这个心因为无明，将非彼执为彼，产生了错误的认知和迷惑。为了不迷惑，所以教导了法部。心性也是无间断地存在的，为了法性也无间断，所以教导了续部。心性也是本然存在的，为了法性也不穷尽，所以教导了界部。总而言之，可以归纳为三种学处。报身导师，光荣的毗卢遮那佛，对中等根器者，教导了事部瑜伽、行部瑜伽、瑜伽部三者。以何种方式或方法教导呢？通过象征的方式教导。意在何处呢？意在调伏身语意三者。因此，为了调伏身体，教导了事部。为了调伏语言，教导了行部。为了调伏意念，教导了瑜伽部。这些也可以归纳为三种学处。化身导师，释迦牟尼佛，对下等根器者，教导了律藏、论藏、经藏三者。以何种方式或方法教导呢？从口中说出而教导。意在何处而教导呢？因为所有众生的相续中有三种烦恼毒，为了调伏它们而宣说。因此，为了调伏贪欲，教导了律藏。为了调伏嗔恨，教导了经藏。为了调伏愚痴，教导了论藏。这些的所诠释可以归纳为三种学处。如此，三身所教导的三种佛法，也是为了上、中、下三种根器的众生而宣说的。而且，在确定的言辞上师的教言中说：声闻、缘觉、菩萨三者，需三个大劫才能到达佛地。事部、行部、瑜伽部三者，需三个生命才能到达佛地。生起次第、圆满次第、大圆满三者，需一个生命才能成佛。