Chinese
因为有三种不同，所以和后来的译者们的施主不同。第二，翻译和确定的地点是：以前是在化身的寺庙桑耶寺等上下法轮的地方，和现在在寺庙帕普翻译的不同。第三，翻译者的不同是：以前的译者是译师贝若扎纳和噶、觉、祥三人，以及玛、涅等化身译者所翻译的法。现在的译者夏天住在芒域，冬天偶尔去印度和尼泊尔翻译，这和以前不同。第四，班智达的不同是：以前的班智达是堪布寂护和，佛密，以及大学者莲花生和，班禅比玛拉米扎等佛和，安住在大地上的圣者们迎请来的法。和现在到处寻找黄金的班智达不同。第五，献酬鲜花的差别是：以前是用金沙填充的容器，用斗来衡量后献上的法。现在从袖子里拿出一点点金子来献上的不同。第六，法的不同是：以前是在印度佛教的教法没有衰败的时候翻译的，而且，在印度没有的，得到续部灌顶的菩萨和，成就者和，持明者和，空行母们所守护，安住在清净刹土，以及瞻部洲的部分辛格拉和，西方邬金等地，莲花生大师和比玛拉等用神变的力量取来翻译的，因此在印度班智达和成就者中没有流传的很多法，也成了西藏福报的因缘。翻译方面，因为以前的译者们是化身，所以如实地确定了意义，容易理解，对衡量法界有很大的帮助。后来的译者们没有能力翻译意义，而是按照印度范本的顺序进行语音翻译，所以语句生硬难以理解，对衡量法界似乎帮助不大，因此是不同的。特别是具有这些特点的宁玛派密法，有口述的经教，后来允许的伏藏，加持的清净显现，这三种传承的教规存在，并且所有这些
English
Because there are three differences, they are different from the patrons of later translators. Second, the place where the translation and determination took place: Previously, it was in the incarnate temple of Samye, etc., in the upper and lower Dharma wheels, which is different from the current translation in the temple of Phagphuk. Third, the difference of the translators is: The previous translators were the translator Vairotsana and Ka, Jok, and Zhang, as well as the incarnate translators such as Ma and Nyak, who translated the Dharma. The current translators live in Mangyul in the summer and occasionally go to India and Nepal in the winter to translate, which is different from before. Fourth, the difference of the Panditas is: The previous Panditas were Khenpo Shantarakshita and, Buddhamitra, as well as the great scholar Padmasambhava and, Panchen Vimalamitra, etc., who were invited by the Buddhas and the noble beings residing on the great earth. They are different from the current Panditas who wander around looking for gold. Fifth, the difference in offering flowers is: Previously, the Dharma was offered with containers filled with gold dust, measured with a dou. It is different from now, where a little bit of gold is taken out of the sleeve to offer. Sixth, the difference of the Dharma is: Previously, it was translated when the Buddha's teachings in India had not declined, and moreover, those who did not exist in India, the Bodhisattvas who had received the tantric empowerment and, the accomplished ones and, the vidyadharas and, the dakinis who were guarded, residing in the pure land, and parts of Jambudvipa such as Singhala and, the western land of Oddiyana, etc., were taken and translated by the great masters Padmasambhava and Vimala, etc., through the power of miraculous transformation. Therefore, many Dharmas that were not known to all the Panditas and siddhas in India also became the cause of merit for Tibet. In terms of translation, because the previous translators were incarnate beings, they accurately determined the meaning, making it easy to understand and greatly helpful in measuring the Dharmadhatu. The later translators were unable to translate the meaning, but translated the sounds according to the order of the Indian manuscripts, so the sentences were stiff and difficult to understand, and it seemed to be of little help in measuring the Dharmadhatu, so it is different. In particular, the Nyingma secret mantras with these characteristics have the oral teachings, the treasures that were later permitted, and the blessed pure visions. These three lineages of precepts exist, and all of these
Chinese
如果从总体的所说和能说的主体来划分，就归纳为经部和修部两类。其中，经部又分为三类：玛哈瑜伽经部、阿努瑜伽经部、阿底瑜伽经部。这三者的区别，拉杰祖琼说：显现为明智神变的是玛哈，显现为自明智的能量的是阿努，显现为明智的是阿底。所说的意思是：通达一切法皆为心性显空无别的神变，主要依赖方便生起次第和行持的是玛哈瑜伽经部；通达一切法皆为心性法界智慧二者无别的能量，主要依赖智慧圆满次第和三摩地的是阿努瑜伽经部；通达一切法皆为本来无生灭的自生智慧自显现，因此，使在原始状态中解脱的方法是远离取舍希惧，主要依赖见解的是大圆满阿底瑜伽。这样三者中，这是第一种。而且，如果从玛哈瑜伽这个词来理解，就是大瑜伽，因为对二取不二取的意义理解透彻，所以比外道瑜伽更为殊胜。本体是：通过生圆双运之门，以通达串习轮涅平等性的意义而获得解脱的自性。这超越了将下乘诸法执着为世俗实有和假立有，并以好坏取舍来观察，因为这里具备对诸法无二的思维和行持。因此，在证悟果位的本体为显空双运的法身之后，以与之相应的等持来串习，导师桑结桑瓦说：在方便大乘中，清净和痛苦，在世俗中也无有差别，只是见解有高低而已。至于如何修持的差别，在《智慧明点》中说：上师瑜伽之名，秘密灌顶是胜者所说，智慧是无上的，第四灌顶也是如此。以及，《幻化根本续后篇》中说：导师秘密智慧，紧随其后的就是第四灌顶。也就是说，在宝瓶灌顶之上，还有不共
English
If we divide it by the general subject and object of expression, it is included in the two categories of Tantra and Practice. Among them, the first, the Tantra category, also has three: Maha Yoga Tantra, Anu Yoga Tantra, and Ati Yoga Tantra. Regarding the differences between these three, Lhaje Zurchung said: What appears as the magical display of intelligence is Maha; what appears as the energy of self-intelligence is Anu; what appears as intelligence is Ati. The meaning of what he said is: Because all phenomena are realized as the magical display of mind-essence, emptiness, and non-duality, the Maha Yoga Tantra mainly relies on the method of the generation stage and conduct. Because all phenomena are realized as the energy of mind-essence, the realm of reality, and wisdom being non-dual, the Anu Yoga Tantra mainly relies on the perfection stage of wisdom and samadhi. Because all phenomena are realized as the self-arising wisdom of naturally occurring, without arising or ceasing from the beginning, the method of liberating in the primordial state is free from abandoning and adopting, hope and fear. The Great Perfection Ati Yoga mainly relies on view. Among these three, this is the first. Moreover, if we derive it from the word Maha Yoga, it means Great Yoga, because the mind is thoroughly familiar with the meaning of non-duality, it is far superior to external Yogas. The essence is: Through the door of the union of generation and completion stages, it is the nature of attaining liberation by familiarizing oneself with the meaning of the equality of samsara and nirvana through realization and habituation. This transcends the lower vehicles that hold all phenomena as conventionally existent and imputedly existent, and view them with acceptance and rejection of good and bad. Because here, one possesses non-dualistic thought and conduct towards all phenomena, after realizing the essence of the result as the Dharmakaya of the union of appearance and emptiness, one habituates oneself with samadhi that is in accordance with it. The teacher Sangye Sangwa said: In the Great Vehicle of method, purity and suffering are also undifferentiated in conventional truth; the difference is only in the height and lowness of the view. Regarding the difference in how to practice it, it is said in the Wisdom Thigle: The name of the supreme yoga, the secret empowerment is declared by the Victorious Ones, wisdom is unsurpassed, the fourth is also the same. And in the Later Tantra of the Root Tantra of Illusion, it says: The teacher's secret wisdom, immediately following that is the fourth. That is to say, on top of the vase empowerment, there is the uncommon
Chinese
进入教法之门者， 获得这些便能得到甘露之门， 驱散黑暗便能获得寂灭， 因此说僧伽是珍宝中最殊胜的。 以此真谛，愿此处吉祥！ 一旦与此见地相结合， 坏聚见和戒禁取见， 以及怀疑和三种烦恼， 同时断除，证见圣谛。 因此说僧伽是珍宝中最殊胜的。 以此真谛，愿此处吉祥！ 无论是身语意， 三种罪恶永不造作， 即使偶然为之也不隐瞒， 如是，不以见地执取它们。 因此说僧伽是珍宝中最殊胜的。 以此真谛，愿此处吉祥！ 犹如帝释的树木植于地上， 不为四方之风所动摇， 证见圣道的殊胜者， 圣者的僧伽亦是如此。 因此说僧伽是珍宝中最殊胜的。 以此真谛，愿此处吉祥！ 以甚深智慧极善宣说， 谁人如理作意圣谛， 并且心中思惟布施身体， 这些人不会遭遇八种怖畏。 因此说僧伽是珍宝中最殊胜的。 以此真谛，愿此处吉祥！ 犹如火被风猛烈吹散， 拿在手中也无法计数， 如是，完全舍弃一切系缚， 佛子们行于不可见之处。 因此说僧伽是珍宝中最殊胜的。 以此真谛，愿此处吉祥！ 凡是游行和不游行的众生， 愿他们一切在此获得安乐！ 至尊导师，天人应供养者， 顶礼佛陀，愿今日吉祥！ 凡是游行和不游行的众生， 愿他们一切在此获得安乐！ 寂静离贪，天人应供养者， 顶礼正法，愿今日吉祥！ 凡是游行和不游行的众生， 愿他们一切在此获得安乐！ 僧团之殊胜，天人应供养者， 顶礼僧伽，愿今日吉祥！ 对于贪吝之物， 完全摧毁，无有垢染， 内心寂静，没有损害者， 愿您带来安乐吉祥！ 引导者何
English
Those who enter the teachings, Having obtained these, they gain access to the nectar, Having dispelled the darkness, they attain nirvana, Therefore, the Sangha is said to be the supreme of jewels. By this truth, may there be auspiciousness here! As soon as it is combined with this view, The view of the perishable aggregate and the adherence to vows and asceticism, And doubt and the three defilements, Are abandoned all at once, seeing the noble truth. Therefore, the Sangha is said to be the supreme of jewels. By this truth, may there be auspiciousness here! Whether by body, speech, or mind, Never committing the three kinds of sins, And even if done accidentally, not concealing it, Thus, not clinging to them with views. Therefore, the Sangha is said to be the supreme of jewels. By this truth, may there be auspiciousness here! Just as the Indra's tree planted on the ground, Is not shaken by the winds of the four directions, So is the person who has seen the noble path, The noble Sangha of the noble ones. Therefore, the Sangha is said to be the supreme of jewels. By this truth, may there be auspiciousness here! With profound wisdom, it is very well taught, Whoever contemplates the noble truths accordingly, And in their mind, thinks of giving away their body, Those will not encounter the eight fears. Therefore, the Sangha is said to be the supreme of jewels. By this truth, may there be auspiciousness here! Just as fire is scattered by the wind, It cannot be counted when taken in hand, Thus, having completely abandoned all attachments, The sons of the Buddha go where they cannot be seen. Therefore, the Sangha is said to be the supreme of jewels. By this truth, may there be auspiciousness here! May all sentient beings who move and do not move, May they all find happiness here! The supreme teacher, worthy of offerings from gods and humans, I prostrate to the Buddha, may today be auspicious! May all sentient beings who move and do not move, May they all find happiness here! The peaceful, free from attachment, worthy of offerings from gods and humans, I prostrate to the Dharma, may today be auspicious! May all sentient beings who move and do not move, May they all find happiness here! The supreme of assemblies, worthy of offerings from gods and humans, I prostrate to the Sangha, may today be auspicious! To whom all miserliness is attached, Completely destroyed, making it without stain, With a peaceful mind, without harm, May you bring happiness and auspiciousness! The guide who
Chinese
愿诸位众生，进入解脱之道，所有佛法皆开示，愿您幸福安康。导师是众生的依怙，为了所有众生的利益，以其所拥有的安乐，愿您幸福安康。救护者以慈悲之心，如独子般恒常守护一切众生，愿您幸福安康。于轮回中流转的众生，其所依怙，洲渚与助伴，愿您幸福安康。证悟一切佛法者，清净且无有欺骗，以清净之语教导，愿您幸福安康。伟大勇士的诞生，带来圆满殊胜的利益，以及成就一切义利，愿您幸福安康。其诞生使大地，以及森林皆震动，一切众生皆欢喜，愿您幸福安康。于菩提树下，其使大地六种震动，魔众心生不悦，愿您幸福安康。转法轮时，宣说四圣谛，释迦牟尼的美名远扬，愿您幸福安康。以其迷人的魅力，以佛法战胜一切外道，并掌控一切僧团，愿您幸福安康。愿佛陀赐予您幸福安康，与帝释天等诸天赐予安乐，以及一切众生的安乐，愿恒常施予您。以佛陀的福德和力量，以及诸天的心愿，您的任何愿望，愿今日皆得成就。愿二足的您们幸福安康！愿四足的您们幸福安康！愿您们旅途平安！愿返回时也安乐！日间安乐，夜间安乐，正午亦安乐，愿您们一切时处皆安乐！愿您们不造罪业！如是说。 ༈ 在此世间、他世间以及天界，所有广大殊胜的珍宝，都绝不能