English
The commentary on the Kun byed rgyal po'i 'grel ba (Commentary on the All-Creating King) by Bdag sgro phug pa. The Khog don snang ba'i 'od zer (Rays of Light Illuminating the Meaning) by Rog shes rab 'byung gnas. The Rdzogs pa chen po bsam gtan spyi 'grel (General Commentary on Great Perfection Meditation) by Kun mkhyen dam pa rin po che. The Gzhi lam 'bras bu'i spyi bcings chen mo (Great General Summary of Ground, Path, and Fruition). Various collections of Yig chung gnad kyi man ngag tshan bu (Small Essential Instructions). The 'Dra mthun khyad par ngang pa'i rgyal po (King of Swans: Similarities and Differences), and other concise yet profound and extensive works. Furthermore, from Chos rje gtsang ba chen po, there is the Lta sgom spyod pa'i don gsal (Clarification of the Meaning of View, Meditation, and Conduct). Bya bral nam mkha' rdo rjes's Khams lugs rdzogs pa chen po'i khrid yig (Instruction Manual on the Great Perfection of the Khams Tradition), and many other extraordinary authoritative traditions are present. Within the transmitted teachings from these, there is the Khams lugs (Khams Tradition) transmitted from Bla chen dge ba rab gsal, the A ro lugs (A ro Tradition) transmitted from A ro ye shes 'byung gnas, the Nyang lugs (Nyang Tradition) transmitted from Nyang ban to Zur, the Rong lugs (Rong Tradition) transmitted from Rong ban to Rong zom, and all the unique ways of explaining the profound instructions of the vidyādhara lineage that are distinct from others. In particular, if one properly contemplates the profound teachings of the scriptures, reasoning, and instructions of the great paṇḍita Kun mkhyen Rong zom chos bzang, with his valid and irrefutable logic, one will transcend the realm of māras and opposing forces, and no one will find even the slightest flaw. Because it possesses the characteristics and correctness to fully ripen the profound wisdom that cannot be stolen by anyone, one should become accustomed to it. Gyaltsab Jampa also said in the Ornament of the Sūtras: "One who has good qualities, reasoning, and contemplation will always be free from the obstacles of māras. In particular, they will gain advantages and refute the views of others. This is the characteristic of complete maturation that cannot be stolen." It should also be understood that this statement of the characteristics of complete maturation clearly prophesies this paṇḍita. The Great Perfection of the Mind category mentioned above includes both the Mind Series and the Space Series, which are widely known. In the La bzla cycle, there are the Klong rab 'byams rgyal po'i rgyud (Tantra of the King of Vast Space) and others. In the Brahmin tradition, there are two types of tantras: the root tantras and the instruction tantras. The Ye shes gsang sgron (Secret Lamp of Wisdom) and others are found in the instruction tantras. In terms of instructions, there are five
English
The Yoga Vajra Bridge also relies on the wisdom secret, and is a special explanation of the Longde instructions. Regarding these points, the Omniscient Dharma Raja believes that this shows that the nature of mind is inherently the nature of the Buddha, regardless of the generation stage and the completion stage. Second, the view, etc., is shown through five verses and three parts. Therefore, although the ultimate reality of the view is correctly shown from the profound definitive meaning of the sutras and tantras, which is the self-arisen wisdom of the union of clarity and emptiness, free from elimination and establishment, the ultimate basis of the view, which is realized and manifested in this way, is the supreme wisdom of the union of clarity and emptiness, beyond mind, inexpressible, and inconceivable. Therefore, those who regard this as clinging to one side of appearance and emptiness, and who analyze and show the meaning of this basis of view with reasoning and logic, with the mind of grasping and the dualistic phenomena arising from the mind as the object, are making the unspeakable, which is beyond the mind, as the object of speech. Therefore, those who truly see the meaning of the tantras, are proficient in the profound instructions, and have attained mastery over the meaning, are extremely contradictory to the correct intention of the masters of accomplishment. Because the view of the Great Perfection Atiyoga is the inconceivable self-arisen wisdom of the union of clarity and emptiness, which cannot be thought of in any way, such as appearance and emptiness, existence and non-existence, etc., therefore, it is completely beyond the ordinary impure mind of grasping and all that arises from the mind. Therefore, in order to clearly show the self-arisen wisdom of the ultimate reality, for the profound meaning of the innermost secret of the profound thigle of the tantra class of profound instructions, there is also the view of Trekchö (cutting through), which establishes the essence of the original purity of the empty part of the original purity as it is, and from the self-manifest spontaneously accomplished Dharmakaya and the nature of wisdom, correctly establishes the clear, unobstructed, and unconditioned phenomena within the sphere, like the body of a young vase, which no one can change, and the vast light of Tögal (leaping over), which is believed to be directly seen. These two are also inseparable, so they are indivisible.
Chinese
其本体是原始清净的法界，自性是任运成就的光明，双运的慈悲是普皆遍布，自生的智慧是极其清净，此乃无为之大，此是口诀秘密心髓的究竟解脱之见，是究竟圆满之见。不仅如此，其他大续部中也只是象征性地提到“不坏的智慧提拉嘎”等等，虽然与任运成就童瓶身只是名称上的不同，意义上并没有差别。然而，在这极密无上的口诀部的甚深续部中，毫无隐瞒地极其清晰地揭示并确定，因此，这超越了所有其他的续和乘，是殊胜、卓越、极好和顶峰。而且，所有心髓母续的法，都是由大班智达布玛拉米扎的恩德，在雪域吉祥之山被福德迎请而来。对此，如果进行内部划分，有外迷乱基础计算之部，内解释明点开展之部，以及各种方便之部等七种说法。其中，内解释明点开展之部，是指十七续、护持教法的十八续，以及广大的百十一九口诀等，是朗玛从伏藏中取出。对于这些的意义解释，遍知一切的大师著有《语藏大宝七部》和《休息三部》等，遍知一切的吉扎林巴则以《功德宝藏》等意藏论著的方式进行阐述。特别是关于现量光明的方面，是莲花生大师对空行母益西措嘉和拉尊贝玛萨所传授的，从中涌现了具缘伏藏《空行心髓》。以及上述的百十一九口诀，加上布玛拉的甚深四函，是列尊大师从伏藏中取出，即《布玛心髓》。对于这些，前遍知一切者著有《三种扬提》，后遍知一切者著有《心髓引导大书》等。对于此，遍知一切法王说，显现为智慧自显的体性，是证悟成佛的自性，能遣除十方黑暗。
English
Its essence is the primordially pure Dharmadhatu, its nature is the spontaneously accomplished luminosity, the compassion of union is all-pervasive, and self-arisen wisdom is exceedingly pure. This is the great unconditioned state, and this is the ultimate liberation view of the secret heart essence of oral instructions, the ultimate and complete view. Moreover, in other great tantras, it is only symbolically mentioned as "the indestructible wisdom Tilaka," etc. Although it is only a difference in name from the spontaneously accomplished youthful vase body, there is no difference in meaning. However, in this most secret and supreme oral instruction section's profound tantra, it is revealed and established with extreme clarity and without concealment. Therefore, this surpasses all other tantras and vehicles, and is the most excellent, outstanding, supreme, and the pinnacle. Furthermore, all the teachings of the Mother Tantra of Heart Essence were invited by merit from the great Pandit Vimalamitra to the glorious mountain of the snowy land. If we divide this internally, there are seven sections, such as the section on external confused base calculations, the section on internal explanation of the development of bindus, and the section on various methods. Among them, the section on internal explanation of the development of bindus refers to the Seventeen Tantras, the Eighteen Tantras that protect the teachings, and the extensive One Hundred and Eleven Nine Oral Instructions, etc., which were taken from the treasure by Lhangma. The great omniscient master has written the meaning explanations of these, such as the Seven Great Treasures of the Teachings and the Three Sections on Resting, etc., and the omniscient Jigme Lingpa has explained them in the form of mind treasure treatises such as the Treasury of Precious Qualities. In particular, the aspects of manifest luminosity were taught by Guru Padmasambhava to Khandro Yeshe Tsogyal and Lhacham Pema Sal, from which emerged the karmic treasure, the Dakini Heart Essence. And the aforementioned One Hundred and Eleven Nine Oral Instructions, together with the four volumes of Vimala's Profound Teachings, were taken from the treasure by Lhetsun Chenpo, namely the Vima Heart Essence. For these, the former omniscient one wrote the Three Yangtis, and the latter omniscient one wrote the Great Guidebook of the Heart Essence, etc. Regarding this, the omniscient Dharma Lord said that it manifests as the nature of wisdom's self-appearance, is the nature of enlightenment, and can dispel the darkness of the ten directions.
Chinese
此外还有其他的教法传承。大伏藏师古汝秋旺的扬提佛陀合修法，无等金刚洲的见解广大虚空，拉尊空行旺秋的持明命修，卓贡东措惹巴的扬提金珠一滴，北方持明大师的大圆满本来清净意藏脱噶，掘藏师噶玛朗巴的寂怒意自解脱，秋竹弥举多吉的天法意伏藏，法王伏藏主林巴的阿底甚深义精要，持明吉美林巴的龙钦心髓，蒋扬钦哲旺波的列尊心髓等等，涌现出众多的法类。其中，龙钦心髓的教法，将雪域大地的一切边隅都紧紧地联系在一起，如同一盏明灯照亮整个世界，并且将口诀极密无上心髓金刚藏的教法作为根本，其恩德无法衡量。这里所展示的关于噶玛、伏藏大圆满的少许分类，乃是我的上师，大慈大悲的宝藏，圆满佛法的自在主，一切具见的玛哈班智达，为了意义而提及圣名：图旦确吉嘉措讲修教法的太阳吉祥贤尊的开示甘露的一部分，是遣除智慧贫乏的宝物。第二，以大圆满心部的六个偈颂来阐述。其中，光明大圆满分为外心部、内空部、秘密口诀部三类，心部中对于深邃明澈、无二智慧的修持口诀，精通于每一个零散修持要点的成就自在者们，各自展现其才能并付诸实践，例如噶举派等的大手印，以及法主萨迦派的道果法，无等达玛桑吉的寂苦佛法，玛吉拉准空行的甚深断法教法，觉沃噶当巴们的双运大中观等等，虽然名称各异，但如果能够真正理解其含义，无论从哪条道路修持，心与心所
English
In addition, there are other teachings. The Yangti Buddha Union of the Great Treasure Revealer Guru Chöwang, the View of Vast Space by Nyamé Dorje Lingpa, the Vidyadhara Life Practice of Lhatsun Khadro Wangchuk, the Yangti Golden Seed One of Dromgön Dungtsho Repa, the Dzogchen Original Purity Mind Treasure Tögal of Jangwa Rigdzin Chenpo, the Peaceful and Wrathful Mind Self-Liberation of Drènchok Karma Lingpa, the Sky Dharma Mind Treasure of Choktrul Mingyur Dorje, the Ati Profound Meaning Essence of Chögyal Terdag Lingpa, the Longchen Nyingtik of Rigdzin Jigme Lingpa, the Léchung Nyingtik of Jamyang Khyentse Wangpo, and so on, many Dharma classes have emerged. Among them, the teachings of the Longchen Nyingtik have bound all the corners of the snowy land together, like a lamp illuminating the entire world, and have established the teachings of the Oral Instruction Extremely Secret Unsurpassed Heart Essence Vajra Essence as the foundation, the kindness of which is immeasurable. Here, this brief presentation of the classifications of the Kama and Terma Great Perfection is a portion of the nectar of the oral instructions of my venerable guru, the treasure of great compassion, the master of the entirety of the victorious teachings, the all-seeing Mahāpaṇḍita, whose name is mentioned for the sake of meaning: Thubten Chökyi Gyatso, the sun of explanation and practice, the glorious and virtuous one, which is a jewel that dispels the poverty of the mind. Secondly, it is explained by six verses of the Dzogchen Mind Series. Among them, the Clear Light Great Perfection is divided into three