English
The meaning is. The divisions are: Realizing that all dharmas are the play of the one mind-essence, transcending cause, condition, and effort, and being liberated from the extreme of what is to be abandoned, is the outer Mind Class. Within that, there are seven subdivisions, such as considering the result to be the source of mind. All phenomena, from the expanse of Dharmata Samantabhadri, without coming or going, realizing that the three kayas do not change from the essence of their own nature, and being liberated from the extreme of antidote, is the inner Actionless Space Class. Within that, there are four classes of the vast expanse of white, black, and variegated. All the dharmas of the three bases, paths, and results, realizing the meaning of primordial purity and spontaneous presence as inseparable, according to how their own nature is, and being liberated from the extremes of both what is to be abandoned and antidote, is the secret, profound Instruction Class. Within that, there are: oral instructions, oral transmissions, and the tantras taught in one's own tradition, these three. As it is said in the Great Array: For sentient beings, it is the Mind Class; for those of space, it is the Space Class; for those free from effort, it is the Instructions. Thus it is. The main practice of Dharma. The main basis is the three tantras of Maha Yoga, Anu Yoga, and Ati Yoga. The special instructions of Śrī Siṃha, Glorious Lion. First, the command descended to the mantra-holder Vairocana. Having taken it to heart, he spread it in this land of snow mountains. It is. Also, the Mind Class teachings were given to the sovereign Trisong Detsen, the queen Gyalmo Yudra Nyingpo, Sangton Yeshe Lama, Pang Sangye Gonpo, and Lize Sherab Dronma, and are known as the five successions. From both Vairocana and Yudra, Nyak Jñānakumara heard them, and so on, the activities are endless. The Space Class is, Vairocana taught Pang Mipam Gonpo, and so on, it spread limitlessly. The Instruction Class, the Heart Essence cycle, is, from Śrī Siṃha, the scholar Yeshe Do, the great Paṇḍita Vimalamitra, he taught the sovereign and Nyangban, and so on, and the great teacher Padmasambhava heard it from Śrī Siṃha, and then taught it to the dakini Tsogyal, and so on, later it spread greatly through the kindness of the omniscient Dharma King Drime Ozer. The lineages include Nyangma, Khon Zur, Nub Myos, Serong Dyal, and Kyo Ton Yung, and so on. The early translation Nyingma's precept lineages are countless. The glorious Zurpoche Shakya Jungne, Nyang Yeshe Jung, Lhe Shakya Chok, Rok Shakya Jung, and so on, relied on many lamas.
Chinese
那，对于精通经、幻、心三者的人来说，是最好的供养。对于根本续、解释续、注释、修行方法、圣教、口诀等分别进行讲解。出现了四位顶尖弟子、八位隐秘弟子、一百零八位大修行者等，其中最主要的是祖琼·喜饶扎巴，以及他的后裔佐普巴·释迦僧格，被称为祖师三尊。在他们弘扬佛法的时期，旧译密咒的弘扬事业如同虚空般广大，西藏地区被誉为与邬金净土相同。这是圆满大教的庄严。暇满难得、无常死亡，业果不虚、轮回的过患，以及菩提心这二者要努力修持。噶当派，是将诸佛的教言全部显现为一个人成佛的窍诀的修法。主要有经、教、口诀这三种。经和教，各有侧重于见解和行持的经典。将二者结合起来阐述的是《菩提道灯论》。口诀是觉沃父子的秘密教法《宝鬘论》。其中，《道灯论》的论述对象是：如经中所说：“当知有小、中、大，三种士夫。”即三种士夫的道次第。其中，士夫的梵语是“布鲁沙”，意思是具有能力。因此，能够成办来世乃至生生世世利益的人，在这里被称为士夫。对于这种人，如果能够舍弃今生的贪恋，为了来世的自身而行持取舍业果，就是小士夫。此人的道的正行是不常、恶趣的过患、皈依、业果这四种所缘。如果能够舍弃一切轮回的贪恋，为了从轮回中解脱而如理修持三学，就是中士夫。此人从宗派的角度来说有声闻和独觉两种，从修持的角度来说有四谛和十二缘起两种，从人我的角度来说有粗细两种人无我等等。如果能够将有寂二边的过患都看清楚，并且能够承担将一切众生安置于佛地的重任，就是大士夫。此人从见解的角度来说有中观和唯识，从宗派的角度来说有显宗和密宗两种。
English
Na, for those who are excellent in the three, Sutra, Illusion, and Mind. Explaining the root tantras, explanatory tantras, commentaries, methods of accomplishment, transmissions, and instructions separately. There arose four top disciples, eight secret disciples, one hundred and eight great meditators, etc., the main one being Zur Chung Sherab Drakpa, and his lineage's son Dro Phukpa Shakya Senge, known as the three Zur ancestors. During their time, the activities of the early translations of secret mantras spread as vast as the sky, and the Tibetan region was spoken of as being similar to the land of Oddiyana. This is the adornment of the Great Perfection teachings. The difficulty of finding leisure and opportunity, impermanence and death, the infallibility of karma and its results, the faults of samsara, and the two aspects of bodhicitta are to be diligently meditated upon. The Kadampa tradition is the practice of transforming all the Buddha's teachings into instructions for one person to attain enlightenment. The main practice is the three: scripture, instruction, and oral transmission. The scripture and instruction each have separate texts that mainly show view and conduct. What shows the combination of the two is the "Lamp for the Path to Enlightenment," and the oral transmission is the secret teachings of Jowo and his sons, the "Precious Garland." Among these, the subject matter of the "Lamp for the Path" is: As it says in the scripture, "Know that there are three types of individuals: small, medium, and great." That is, the stages of the path for three types of individuals. Furthermore, the Sanskrit word for individual, "Purusha," means capable. Therefore, someone who is capable of accomplishing the benefit of future lives and beyond is referred to here as an individual. Among these, if one can turn away from attachment to this life and engage in accepting and rejecting karma and its results solely for the sake of one's own future life, that is a small individual. The actual practice of the path for this person is the four contemplations: impermanence, the faults of the lower realms, refuge, and karma and its results. If one can turn away from attachment to all of samsara and diligently practice the three trainings in order to be liberated from it, that is a medium individual. For this person, from the perspective of vehicle, there are the Hearers and Solitary Realizers; from the perspective of meditation, there are the Four Noble Truths and the Two Interdependent Arisings; from the perspective of the self of the person, there are the two types of selflessness, coarse and subtle, and so on. If one can see the faults in both extremes of existence and peace, and can bear the burden of placing all beings on the state of Buddhahood, that is a great individual. For this person, from the perspective of view, there are Madhyamaka and Cittamatra; from the perspective of vehicle, there are the two, Sutra and Tantra.
Chinese
顶礼！以发菩提心为先导的道的差别，是学习菩萨行总和别以及果的方式。依止善知识的方式和暇满的法类，被认为是三者之道的根本基础。秘密法宝典的所说内容是：经文中说，忆念皈依处上师，身体是本尊的自性，语是持诵不断，一切众生皆为父母等，思维心的本性为空性。从这五个的空性中，使一切善根清净。这是五种忆念。根本的基础是《现观庄严论》等广大行派的经论。阿底峡尊者的殊胜教诲。最初降临噶当派的果位是仲敦巴·嘉瓦炯乃。从内心修持后，在这雪山中弘扬。也就是在阿底峡尊者时期开创了教法，是导师仁波切开创的传统，在三昆仲时期兴盛广大，在朗夏、嘉域瓦等时期非常兴盛。从普陀瓦传下来的称为经论派，从香巴传下来的称为教诫派，从普穹瓦传下来的称为口诀派，贡塘纳措译师从持戒胜的弟子绒巴恰索瓦传下来的称为纳措噶举。噶当六论：生１集信仰的，学３行行为的，地５庄严６三摩地的经论。听闻讲说经论派，修持四谛的苦集灭道引导总集教诫派。贡塘纳措噶举教诫下。讲修二河兼具经论派殊胜。如树干般方便道暖乐自燃。幻身贪嗔自解脱。梦境迷乱自清净。光明愚痴自醒悟。迁转无需修持成佛。中阴胜者报身即六法支分大手印嘎乌玛。如树叶般依于显现上师，本尊，将幻化取为道用即无谬误。取道用三种花朵空行红白二者。果位身心不死的次第。五金法或称五大教法的尼古玛法类是噶举香巴的主要修持。
English
Homage! The distinctions of the path, with the arising of Bodhicitta as the preliminary, are the ways to learn the general and specific practices of a Bodhisattva, along with their results. The way to rely on a spiritual friend and the teachings on leisure and endowment are considered the fundamental basis for all three paths. The subject matter of the Secret Dharma Precious Volume is: As the text says, remember the Lama who is the refuge, the body is the nature of the deity, speech is continuous recitation, all beings are parents, etc., contemplate the nature of the mind as emptiness. From the emptiness of these five, purify all roots of virtue. These are the five recollections. The main basis is the texts of the extensive practice school, such as the Ornament of Clear Realization. The special instructions of Lord Atisha. Initially, the command descended upon the prince Dromtön Gyalwai Jungne. After taking it to heart and practicing it, he spread it in this land of snow mountains. That is, the teachings were initiated during the time of Lord Atisha, the tradition was founded by the Precious Teacher, it flourished and expanded during the time of the three spiritual brothers, and it became very prosperous during the time of Langshar, Jayulwa, and others. The lineage from Putowa is called the Scripture School, the lineage from Chennga-wa is called the Instruction School, the lineage from Puchungwa is called the Oral Instruction School, and the lineage from Gungtang Naktsowa Lotsawa, through the disciple of Tsultrim Gyalwa, Rongpa Chaksorwa, is known as the Naktsö Kagyu. The Six Treatises of the Kadampa: Born 1, Collection of Faith, Study 3, Conduct of Practice, Ground 5, Ornament 6, Treatises on Samadhi. The Scripture School for listening and explaining, and the Condensed Instruction School for practicing the Four Noble Truths, suffering, origin, cessation, and path. Below the Instructions of the Gungtang Naktsö Kagyu. The Scripture School is excellent, possessing both the rivers of explanation and practice. Like a tree trunk, the path of skillful means, bliss, warmth, and self-ignition. The illusory body, attachment, and aversion are self-liberated. Dreams, confusion, are self-purified. Clear light, ignorance, is self-awakened. Transference, without meditation, becomes Buddhahood. Bardo, Victorious One, Sambhogakaya, the six dharmas are the branches, Mahamudra Gau Ma. Like leaves, relying on appearance, Lama, Yidam, taking illusion as the path, is without error. Taking the path, the three kinds of flowers, Dakini, white and red. The result is the body and mind, the deathless stages of meditation. The Niguma teachings, known as the Five Golden Dharmas or the Five Great Instructions, are the main practice of the Shangpa Kagyu.
Chinese
此外，还有苏卡的教法、金刚座的教法、弥勒巴的教法、罗睺罗的教法，以及未包含在其中的零散口诀等，香巴教法的范围不可思议。其中，以乐为空的方便所生的空性大印智慧显现，是所修的精髓。根本金刚句中说：此乃殊胜之修行，非于他时，即于此生或中阴，乐空无别三身自现，即往清净之空行刹土。如是说。根本所依为胜乐轮续，以及其他喜金刚、密集金刚、摩诃摩耶、金刚怖畏金刚等。那若巴之妹，智慧空行母尼古玛的殊胜诀窍。最初降临之教为身秘密集，语摩诃摩耶，意喜金刚，功德胜乐轮，事业金刚怖畏，此乃与五智慧坛城之体性无二无别的智者成就者琼波朗觉尊珠以其修证，在此雪域弘扬。金刚持、尼古玛、琼波、绒觉巴、杰冈巴、桑结年敦、桑结敦巴，此七代单传，以封印守护。桑结敦巴向具缘者广为传播。邬香嘉巴楚臣贡和娘萨丁巴智贤努哲等噶举派系由此分出。实修传承的植根方式尤为殊胜。对于口传珍宝，通过四量和四耳传的方式来引导弟子，共有四种方式。如果以广弘经论，如实引导的方式来说，杰萨迦班智达曾说：以三显立道之基，所修悉知三续义。如是所说，以三显——作为道之基础的共同波罗蜜多，首先以三显来调伏自心。作为密宗道之不共之处，首先通过因时灌顶，安住于根本誓言。在实际修道时，在三续中，于阿赖耶识因续中，将轮回涅槃无二的见解，明空双运进行介绍和修习。身方便