Chinese
此乃殊胜之处。似乎也示现幻身、梦光明等之所缘。有些聪颖的弟子，在三现分（指三种显现）之时，将应成中观的见解引导全部融入其中。无论如何，我希望讲授能包含玛尔派（Mar）和俄尔派（Ngor）的教法。俄尔派（Ngor）本身也有新旧之分。贡觉伦珠（Dkon mchog lhun grub）的传承是最新的。我们传承的一种教法包含了上述内容。聂温（Nya dbon）从法主喇嘛当巴（Chos rje bla ma dam pa）处听受此法。另外，冈卓巴（Gangs khrod pa）从拉钦多杰仁钦（Bla chen rdo rje rin chen）处听受此法。这两者都从成就者根洛（Grub chen kun blo）处听受此法。此外，堪钦仁钦坚赞（Mkhan rin chen rgyal mtshan）从喇嘛当巴（Bla ma dam pa）处听受此法。他和成就者根洛（Grub chen kun blo）都从蒋扬贡觉桑布（’Jam dbyangs dkon mchog bzang po）处听受此法。蒋扬贡觉桑布传给萨钦洛哲巴（Sa chen blo gros pa），萨钦洛哲巴传给根嘎秋珠（Kun dga’ mchog grub），根嘎秋珠传给杰尊卓莫且（Rje btsun grol mchog），因此这个传承不分俄尔（Ngor）和宗（rDzong）。实修方面，则更偏向宗派（rDzong）。宗派（rDzong）一开始就给予因灌顶。俄尔派（Ngor）则在三现分和三续之间给予因灌顶。这是最大的实修差异。因此，引导的前行修法等方面出现了很多不同，但在自己的传承中，灌顶之后，在自续三续之前给予灌顶。无论在哪里给予灌顶都一样。引导的前行修法等方面没有差别。百字明、曼扎、五支修法，以及仅仅忆念本尊等等。灌顶在前固然好，但没有在前也没有任何过失。因为不会对上师造成隐瞒或泄露。也不是说弟子就不能修持。仅仅是观修本尊、念诵咒语，这和念诵嘛呢的观修念诵在理上是相同的。仅仅是屏住呼吸，做一些身体锻炼，这也和渔夫、采珠人等是共通的。因此，如果引导文与法主喇嘛（Chos rje bla ma）之前的旧法不一致，可能会成为过失。如果与新法不一致，则是功德而非过失。此外，如果能将印度成就者所开创的、因根本不同而各自阐述的不同教法，不混杂地保持纯净，固然是好的。但是，将俄尔（Ngor）、宗（rDzong）等分开，即使在西藏本土也是如此。
English
This is a great distinction. It also seems to show the focus on illusory body, dream luminosity, and so on. Some clever students have also included the entire view instruction of Prasangika Madhyamaka during the three appearances. In any case, I would like the teachings to include both the Mar and Ngor traditions. The Ngor tradition itself also has old and new. This of Konchok Lhundrup is the newest. One of our lineage's traditions includes what was mentioned above. Nya Dbon heard it from Dharma Lord Lama Dampa. Also, Gangkhrodpa heard it from Lachen Dorje Rinchen. Both of them heard it from Drubchen Kunlo. Also, Khen Rinchen Gyaltsen heard it from Lama Dampa. Both he and Drubchen Kunlo heard it from Jamyang Konchok Zangpo. He passed it on to Sachen Lodro, Sachen Lodro passed it on to Kunga Chokdrub, and Kunga Chokdrub passed it on to Jetsun Drolchok, so this lineage does not distinguish between Ngor and Dzong. In terms of practice, it is more in line with the Dzong tradition. The Dzongpas give the cause empowerment from the very beginning. The Ngorpas give the cause empowerment between the three appearances and the three tantras. This seems to be the biggest difference in practice. Therefore, many differences have arisen in the preliminary practices of the instructions, but in our own tradition, after the empowerment, the empowerment is given before the three self-continuums. It doesn't matter where the empowerment is given. There is no difference in the preliminary practices of the instructions. As for the hundred-syllable mantra, mandala, five-branch practice, and simply remembering the yidam, etc., it is good if the empowerment comes first, but if it doesn't, there is no fault at all. Because there will be no concealment or disclosure to the teacher. It is not that the student is not allowed to meditate. Just visualizing the deity and reciting mantras is the same in principle as visualizing and reciting mani. Just holding the breath and doing a little physical exercise is also common to fishermen, pearl divers, etc. Therefore, if the instruction manual does not agree with the old ones up to Dharma Lord Lama, it may become a fault. If it does not agree with the new ones, it is a virtue, not a fault. Furthermore, it would be good if the different teachings founded by Indian siddhas, which are explained separately due to different roots, could be kept pure without being mixed. However, separating Ngor, Dzong, etc. is also done in Tibet itself.
Chinese
因为是后来产生的，所以这些各自不同的特点，不一定需要各自不相混淆。如果合适，从两者中选取都可以；如果不合适，两者都舍弃也可以，因为这仅仅是藏地普通格西的想法而已。俄尔宗（Ngor Rdzong）的实践差别出现至今还不到两百年，大约在一百五十年左右的时候。作为学说而闻名至今还不到一百年，大约在七十年左右。其中一部分出现至今也不过四十年左右。一旦进入道果萨迦派的体系，就必须守护六十部论典的规矩，对于后来某些人臆想的蓝图，没有必要过分努力。还有，道果论典中，关于上中下三种根器的引导文，那个小册子，俄尔宗（Ngor Rdzong）两派也有不同之处。即使那样的错误之源像是魔业，我们也会校正那些冗长而繁琐的词句。至尊上师的引导文肯定与论典本身相符，而且就作者而言，其学识、持戒、贤善三方面的功德无与伦比，甚至不亚于前五位祖师。因为他似乎不是普通的格西，而是化身，所以我们非常重视他的引导文。校对完毕。吉祥增盛！扎西！
English
Since it arose later, it is not necessary for these respective different characteristics to be unmixed. If it is suitable, it can be taken from both; if it is not suitable, it can be abandoned from both, because it is only the idea of ordinary Geshes in Tibet. The difference in practice between Ngor and Dzong has not yet reached two hundred years, it is about one hundred and fifty years. It has not been a hundred years since it became known as a doctrine, it is about seventy years. Some of them have only been around for about forty years. Once you enter the Lamdre Sakya system, you must maintain the rules of the sixty scriptures, and there is no need to work too hard on the imaginary blueprints of some later people. Also, in the Lamdre scriptures, there are differences between the Ngor and Dzong schools in the small booklet called the guide for the three types of faculties, superior, medium, and inferior. Even if such a source of error seems like a demonic act, we will correct those long and cumbersome words. This guide of the venerable Lama is definitely in accordance with the scripture itself, and as for the author, his merits in terms of learning, discipline, and goodness are unparalleled, and he is not inferior to the previous five masters. Because he seems to be not an ordinary Geshe, but an incarnation, we attach great importance to his guide. Checked and completed. May auspiciousness increase! Tashi!
Chinese
那二者皆具善好之相，以前额、鼻梁及诸面容，脸分三部分，眉端与脸之上，眼以二指量，以此等为纵之量，分为四指。中央之颈，谓中央以，财神之分，以二掌量，心间与脐之位置，一掌谓尽所有。双乳之间为一掌，自双乳至胸膛中央。手为三掌，此之手首二掌，具四指，大腿与胫骨亦善具足，分量为四指，如是足亦一掌。自足底至十二掌，于绘画本尊之身时，四指之余，座为八指。座与座之连结，二指与指也。心要为月轮，武器衣饰等亦作。甚深金刚之诸本尊，十二掌为特征。低下之分等之分，绘画近妙与妙好。其总计为一掌，双手相等，应舍弃二指，于绘画寂静本尊时。恒常腹部应喜悦，应舍弃二指。于边际与边际一切时，忿怒尊、忿怒母、自在天女，使者与使者当如何，猛烈且可怖之身，明显绘画为十掌。身形美好悦意者，明显绘画为九掌。如是说。于“绘画妙好与近妙”之广释中，长之三者为大过失，颚骨、颈部、胫骨也。鼻与耳等指等，三者短小为大过。胫骨、足等、面颊等，三者粗大为大过失，脸颊、胸膛与肋骨三者，消瘦为大过失。乳房、耳朵、前额三者，弯曲为大过失，大腿与腰及内胯二者，三者消瘦为大过失。左眼、鼻与耳朵和，嘴唇与前额若损减，如是等等。靠背与伞及座垫，三者小且窄为过失。如是亦说。如是，一切特征皆圆满，身形美好仪轨显现。
English
Those two are well-marked with auspicious signs. With forehead, nose, and all faces, the face is divided into three parts. The end of the eyebrows and the upper part of the face, the eyes are measured by two fingers. These are the measurements of the vertical dimension, divided into four fingers. The middle of the neck, meaning the middle, from the part of the wealth deity, is measured by two palms. The position of the heart and the navel, one palm means all. The space between the breasts is one palm, from the breasts to the center of the chest. The hand is three palms, the head of this hand is two palms. Possessing four fingers, the thigh and shin are also well-endowed. The proportion is four fingers, likewise the foot is also one palm. From the sole of the foot to twelve palms, when drawing the body of the deity, the remainder of four fingers, the seat is eight fingers. The connection between the seat and the seat, two fingers and a finger. The essence is the lunar disc, weapons, clothing, etc., should also be made. The profound Vajra deities, twelve palms are the characteristic. The lower part and other parts, draw near beauty and beauty. The total is one palm, the two hands are equal, two fingers should be discarded, when drawing peaceful deities. The belly should always be joyful, two fingers should be discarded. At all boundaries and boundaries, wrathful deities, wrathful mothers, independent goddesses, messengers and messengers, what should be done? Fierce and terrifying forms, clearly draw as ten palms. Those with beautiful and pleasing forms, clearly draw as nine palms. Thus it is said. In the extensive explanation of "drawing beauty and near beauty," the three that are long are great faults: the jaw, the neck, and the shin. The nose, ears, and fingers, etc., the three that are short are great faults. The shin, feet, etc., the cheeks, etc., the three that are thick are great faults. The cheeks, chest, and ribs, the three that are thin are great faults. The breasts, ears, and forehead, the three that are crooked are great faults. The thighs, waist, and inner thighs, the three that are thin are great faults. If the left eye, nose, ears, lips, and forehead are damaged, and so on. The backrest, umbrella, and cushion, the three that are small and narrow are faults. Thus it is also said. Likewise, all characteristics are perfectly complete, the beautiful form is the visible ritual.
Chinese
寂静者乃寂静之形，猛烈且恐怖者乃猛烈之身，英勇且傲慢者乃英勇之身，欢笑之面乃妩媚之相，如是说。其中第一二句是概括地说明。所谓“ཁྱོན” (khyon)（范围）就是长和宽。梵天的线条是梵线，意思是说在绘制身像之前必须画出。所谓“五分座”是指，就身像所坐的座的最小边长所作的说明。所谓“身分三段”是指，从顶髻到喉结的下端，从喉结下端到胸膛下端，从胸膛下端到秘密处，这三段是相等的。所谓“与面相等是肩部”是指，从颈部的下端到左右两边手臂的顶端，与脸的范围相等的尺寸，这是大概的估算。脸的十二分之一叫做指，颈部、额头高度、耳朵的长度、前额、鼻子和脸的部位都是四指。所谓“脸部的”这里所说的脸是指嘴巴，脸的部位是指从鼻尖下到下巴尖的距离。所谓“头和发际”的意思是，翻译成头和头发的位置，头的位置或头发的位置就是额头的高度。如果按照藏语的习惯，翻译成“头的发际”或“头的头发位置”就更好了。所谓“眼睛的宽度是两指”是指，眉毛的末端，也就是眉骨的下方，以及脸部，也就是颧骨的上方。这是指两者之间的上下宽度的粗略估算，而不是指眼睛睁开时的宽度。所谓“眉毛的末端”的末端是指下方的末端，眉毛和眼睛的长度是四指。所谓“中央的颈部”，这里的“中央的”最好翻译成“颈部底部的中央”，底部和中央意思相同，底部的意思也像称低洼的地面为“地底”一样，是指下方的部分。所谓“财神是八”，意思是说颈部与身体连接处的粗细处，从中央对半切开来测量，有八个小部分。同样，两个手掌依次是，从颈部到心口之间，以及从心口到肚脐之间。所谓“全部”是指秘密
English
The peaceful one is the form of peace. The fierce and terrifying one is the fierce body. The brave and arrogant one is the heroic body. The laughing face is the charming appearance. Thus it is said. The first two lines are a summary explanation. The so-called "ཁྱོན" (khyon) (range) is length and width. The lines of Brahma are the Brahma lines, meaning that they must be drawn before drawing the body image. The so-called "five-part seat" refers to the description of the smallest side length of the seat on which the body image sits. The so-called "three sections of the body" means that from the topknot to the lower end of the throat knot, from the lower end of the throat knot to the lower end of the chest, and from the lower end of the chest to the secret place, these three sections are equal. The so-called "the shoulder is equal to the face" means that from the lower end of the neck to the tips of the arms on the left and right, the size equal to the range of the face is a rough estimate. One-twelfth of the face is called a finger. The neck, forehead height, ear length, forehead, nose, and face areas are all four fingers. The so-called "of the face" here, the face refers to the mouth, and the face area refers to the distance from below the tip of the nose to the tip of the chin. The so-called "head and hairline" means to translate it as the position of the head and hair. The position of the head or the position of the hair is the height of the forehead. If it is in accordance with the Tibetan language, it would be better to translate it as "hairline of the head" or "hair position of the head." The so-called "the width of the eye is two fingers" refers to the end of the eyebrow, that is, below the brow bone, and the face, that is, above the cheekbone. This refers to a rough estimate of the vertical width between the two, not the width when the eyes are open. The end of the so-called "end of the eyebrow" refers to the lower end, and the length of the eyebrow and eye is four fingers. The so-called "central neck," here, "central" is best translated as "the center of the bottom of the neck." The bottom and the center have the same meaning, and the meaning of the bottom is also like calling the low-lying ground the "bottom of the earth," which refers to the lower part. The so-called "the wealth god is eight" means that the thickness of the neck where it connects to the body, measured by cutting it in half from the center, has eight small parts. Similarly, the two palms are in order, from the neck to the heart, and from the heart to the navel. The so-called "all" refers to the secret