English
Although analysis is not necessary. However, on the other hand, all three of these aspects can serve as a means to cultivate the profound path of Vajra Yoga, and they can all be transformed into preliminaries. If one gains some stability in this Vajra Yoga, then by expanding and meditating on them, it will enhance the effectiveness of this path. Just as the alchemical process of turning iron into gold, they too can be transformed into the Completion Stage. Therefore, meditating on the nature of reality with non-conceptual samadhi is also the same. If, through that very meditation, one can unerringly strike the vital points of the Vajra Body, thereby creating a common foundation, that is the true Completion Stage. And this is only found in Vajra Yoga, not elsewhere. Furthermore, some may think that the practice now known as Mahamudra is also meditating on the non-conceptual nature of reality, and on top of that, by striking the vital points of the Vajra Body with Tummo and Karma Mudra, it can be transformed into Bliss-Emptiness Mahamudra. Since it possesses both non-conceptuality and striking the vital points of the body, they think it becomes indistinguishable from Vajra Yoga. Even if the experiences are similar in form, that is an artificial construct combining two different causes, and it cannot strike the vital points of the Wisdom Channels, etc. As it is said, "Even if you gather hundreds of herbs, it is difficult to support the beams of a house." In this Vajra Yoga, it is not done through other means, but solely through the non-conceptual wisdom that strikes the vital points of the Vajra Body, therefore it is extremely superior, like the stars and the sun. Here, the Vajra Body to be struck refers to the six upper and lower channels, the six chakras, and their winds and bindus, etc., not just the mere body itself. Thus, this Vajra Yoga, which is far superior to all paths, takes days for experience, months for accomplished beings, and years for Buddhas, and is unlike any other Dharma. For these, it is necessary to form an understanding as explained above. When giving instructions, whether to explain in detail and make final conclusions should be determined according to the circumstances. Until then, the essential points of the instructions have not been established.
Chinese
这是我最初入门时候的谈话，关于佛法课程三四五节等如何安排比较合适。中间是善行正文。在前行共同的观修时候，这样说：关于六加行，只是汇集了西藏古代前辈们的古老文献，而且是零散的，因为口诀隐秘，所以没有整理成有条理的次第。以前非常保密，但法主昆邦钦布长期思考，向本尊空行母们祈祷后，依靠诸法王种姓者和金刚空行母们的开许，解开了封印，撰写了广大的引导文。昆邦钦布的引导文是所有六加行有条理引导文的开端，而且大多数传承可靠的六加行，也是从这位法主传承下来的，除了以自己的臆想为主的文字之外，大多数后来的六加行引导文，也是以这个为基础的。那又是怎么样的呢？像大学者布顿仁波切的宗派，最初向堪布钦布塔洛听闻了比布提的一种宗派。向荣巴多吉坚赞详细听闻了灌顶传承，但是拉瓦的六加行只有词句引导，没有意义引导，所以六加行圆满本身后来是向帕沃云丹嘉措听闻的。他向昆邦钦布多次听闻了六加行的实修引导和续部的讲解。也向菩提萨埵嘉瓦耶谢听闻，所以布派的六加行也主要是从昆邦钦布传承下来的，撰写引导文也是以昆邦钦布的引导文为蓝本。法主喇嘛当巴索南坚赞也首先向昆邦钦布的亲传弟子扎卡瓦扎巴僧格听闻。又向昆邦钦布的亲传弟子松巴昆嘉的弟子松巴曲巴桑波和松巴索南坚赞两人听闻了实修引导。后来也向布顿仁波切听闻。撰写引导文主要是松派的风格，所以就是昆邦钦布的教规。还有邬金
English
This is the discussion I had when I first entered, regarding how to arrange the Dharma sessions, such as three, four, or five, in a suitable manner. In the middle is the main text of virtuous deeds. During the preliminary common contemplation, it is said like this: Regarding the Six Yogas, it is merely a collection of old documents from ancient Tibetan predecessors, and they are scattered. Because the oral instructions are secret, they were not arranged in an orderly sequence. Previously, it was very secretive, but Dharma Lord Kunpang Chenpo contemplated for a long time and prayed to the Yidam Dakinis. Relying on the permission of the Dharma King lineage holders and the Vajra Dakinis, he unlocked the seal and wrote an extensive guiding text. Kunpang Chenpo's guiding text is the beginning of all orderly guiding texts of the Six Yogas, and most of the reliable lineages of the Six Yogas are also transmitted from this Dharma Lord. Except for texts that are mainly based on one's own imagination, most of the later guiding texts of the Six Yogas are also based on this. How is that so? Like the tradition of the great scholar Buton Rinpoche, he first heard one tradition of Bibhuti from Khenchen Tarlo. He listened in detail to the empowerment lineage from Rongpa Dorje Gyaltsen, but the Rawa Six Yogas only had word guidance and no meaning guidance, so the complete Six Yogas themselves were later heard from Phakpa O Yonten Gyatso. He heard the practical guidance of the Six Yogas and the explanation of the Tantras many times from Kunpang Chenpo. He also heard it from Bodhisattva Gyalwa Yeshe, so the Buton tradition of the Six Yogas is also mainly transmitted from Kunpang Chenpo, and the writing of the guiding text is also based on Kunpang Chenpo's guiding text as a foundation. Dharma Lord Lama Dampa Sonam Gyaltsen also first heard it from Drakkhawa Drakpa Senge, a direct disciple of Kunpang Chenpo. He also heard the practical guidance from Sonpa Chopal Sangpo and Sonpa Sonam Gyaltsen, disciples of Sonpa Kunyal, who was a direct disciple of Kunpang Chenpo. Later, he also heard it from Buton Rinpoche. The writing of the guiding text is mainly in the Sonpa style, so it is Kunpang Chenpo's tradition. Also, Orgyen
Chinese
被称为“念修”的法，虽然与昆庞钦波（Kunpang Chenpo）同时出现，但它是松扎邬金巴·仁钦巴瓦（Sungtra Orgyenpa Rinchen Palwa）自己亲见的法，不是由译师和班智达们从印度翻译过来的。印度班智达纳格仁（Nag Rin）的流派是后来出现的。除此之外，其他所有关于“时与后结合六法”的口诀，几乎没有不是从昆庞钦波这里传承下来的，他是此法教的唯一主宰。因此，虽然看似依赖于昆庞钦波的教言，但其他一些传承的流派，不区分共同和不共同的前行，而是将前行简略为“三个简短引导”的方式。然而，对于初学者来说，通过前行来调伏自心非常重要。因此，尊贵的觉囊派（Jonangpa）详细地阐述了前行，即使是共同前行本身，也有五个观修要点。在进行皈依的观修时，如果在一堂课结束时不需要讲解皈依的意义，那就到此为止。如果需要，则应根据情况进行适当的讲解。举例来说，可以这样解释：一般来说，“皈依”的意思是寻求庇护。如果说“已经皈依”，则表示皈依已经完成。也就是说，如果自己没有任何恐惧，并且拥有自由，那么就不需要向任何人寻求庇护。因此，寻求庇护的人是因为有恐惧，并且为了从恐惧中解脱而寻求庇护。所以，皈依的原因是受到恐惧的威胁。皈依分为世间皈依和出世间皈依两种。前者又分为只为今生的皈依和自认为是究竟的皈依两种。前者如经中所说：“为怖所逼诸人众，多归依诸山林园，及归依于众园苑，支提树木而为依。彼非安稳最上依，彼依不能脱众苦。”就像把希望寄托在山堡上一样，甚至向无情物寻求庇护。也向居住在山和神像等处的非人，以及其他属于小神或饿鬼的土地神、地基主
English
The practice known as 'Nyen Drub,' although it arose at the same time as Kunpang Chenpo, is a Dharma personally seen by Sungtra Orgyenpa Rinchen Palwa himself, and was not translated from India by translators and panditas. The tradition of the Indian pandita Nag Rin arose later. Apart from that, all the instructions on the 'Six Dharmas of Combining Times and Afterwards' have almost all come down from Kunpang Chenpo, and he is the sole master of this Dharma's teachings. Therefore, although it seems to rely on the teachings of Kunpang Chenpo, some other lineages do not distinguish between common and uncommon preliminaries, but instead summarize the preliminaries as 'three short guides.' However, it is important for beginners to tame their minds through the preliminaries. Therefore, the venerable Jonangpa tradition elaborates on the preliminaries, so that even the common preliminaries themselves have five points of contemplation. When setting up the visualization for taking refuge, if there is no need to explain the meaning of taking refuge at the end of a Dharma session, then that is the end of it. If necessary, an appropriate explanation should be given according to the circumstances. For example, it can be explained as follows: In general, 'taking refuge' means seeking protection. If it is said 'has taken refuge,' it means that refuge has been completed. That is, if one has no fear and has freedom, then there is no need to seek refuge in anyone. Therefore, those who seek refuge do so because they have fear, and they seek refuge in order to be liberated from that fear. So, the cause of taking refuge is being threatened by fear. There are two types of refuge: worldly refuge and transcendental refuge. The former is divided into refuge only for this life and refuge that is considered ultimate. The former is as stated in the sutra: 'Driven by fear, many people go for refuge to mountains, forests, parks, shrines, and trees. That is not a secure and supreme refuge, and by relying on that, one will not be liberated from all suffering.' Just like placing hope in a mountain fortress, one even seeks refuge in inanimate objects. One also seeks refuge in non-humans residing in mountains and deities, as well as other local deities and earth lords belonging to minor gods or pretas.
Chinese
皈依八部鬼神等，以及信任国王等势力强大的人类，这是未被宗派改变观念的世俗愚人的想法。他们只顾今生，目光短浅。第二种是，皈依的对象是遍入天、大自在天、数论派、大梵天等世间神祇，以及世间的伟大苦行者，认为他们虽然不是完全的救护者，却是最终的救护者，从而产生邪见，向他们祈求今生来世的利益和解脱。这是佛教以外的，如外道等人的皈依。第二种是超越世间的皈依，又分为两种：一是思想和行为狭隘的小乘声闻和独觉的皈依，二是广大的大乘皈依。这里指的是大乘皈依。大乘皈依又分为共同的显宗和不共同的密宗，这里按照密宗的方式进行。此外，皈依的对境虽然是超越世间的三宝，但如果只是为了获得今生或来世轮回的安乐，那就没有超出世间皈依的范畴。但因为皈依的是殊胜的对境，所以能种下特殊的习气，并且暂时的利益也比其他皈依更加殊胜。世间皈依只是有名义上的皈依，不具备皈依的定义，而且包含善、不善和无记三种。所谓超世间的皈依，虽然从皈依的方式或本质上来说，既有超世间的也有不超世间的，但因为皈依的对境一定是超世间的，所以才这样称呼。内道佛教的皈依都是具足定义的。从分类上来说，有声闻、独觉、大乘三种，但总的来说都是善的，特别是以信心和戒律为基础。至于皈依的对境是什么，各个宗派的观点有很多不同，但如果用理智分析，所有观点都不会超出以下范围，各自都这样认为。
English
Taking refuge in the eight classes of gods and demons, and trusting in powerful humans such as kings, is the thought of foolish ordinary people whose minds have not been transformed by philosophical systems. They only care about this life and have very short-sighted views. The second is to take refuge in worldly gods such as Vishnu, Shiva, Samkhya, and Brahma, as well as great worldly ascetics, thinking that although they are not perfect protectors, they are ultimate protectors, thus holding wrong views and seeking benefits and liberation in this life and the next. This is the refuge of those outside of Buddhism, such as non-Buddhists. The second is to take refuge in that which transcends the world, which is further divided into two types: the refuge of the narrow-minded Lesser Vehicle Hearers and Solitary Realizers, and the vast refuge of the Great Vehicle. Here, we are referring to the Great Vehicle refuge. The Great Vehicle refuge is further divided into the common Sutra system and the uncommon Tantra system, and here we will proceed according to the Tantra system. Furthermore, although the objects of refuge are the Three Jewels that transcend the world, if one only desires to obtain the happiness of samsara in this life or the next, then one has not gone beyond worldly refuge. However, because one is taking refuge in a supreme object, one plants special habitual tendencies, and the temporary benefits are also far greater than those of other refuges. Worldly refuges are merely nominal refuges and do not possess the defining characteristics of refuge, and they include all three: virtuous, non-virtuous, and neutral. The so-called transcendent refuge, although from the perspective of the manner or essence of taking refuge, there are both transcendent and non-transcendent aspects, it is called that because the object of refuge is definitely transcendent. All Buddhist refuges are complete with the defining characteristics. From a classification perspective, there are three: Hearers, Solitary Realizers, and the Great Vehicle, but in general, all are purely virtuous, and especially based on faith and discipline. As for what the object of refuge is, there are many different views among the various philosophical systems, but if analyzed with reason, all views will not exceed the following range, and each believes so.