English
Deceiving and cunning in vows, abandoning the teacher with false religious connections, selling oral instructions as merchandise, without vows. Without generating realization within oneself, falsely speaking to others, slandering others, words empty and meaningless, creating darkness. To a person with a black heart, boastful, and falsely flattering, it was said that there is no place to spread, but to accumulate like treasure. And in the four temples of subduing the borderlands, four great treasures were hidden. In the four temples of Runon, four small treasures were hidden. This collection, containing all the outer, inner, and secret instructions, mother and child lineages, etc., was placed in a sandalwood box, sealed with gold, and Guru Padmasambhava carried it to the rock of Gyangro Tsalma. In the year of the Rat, the month of the Dragon, on the day of the auspicious star, these teachings and Dharma protectors, Padmasambhava entrusted to you, the powerful rock spirit. If a fortunate one appears in the future, you should open this seal. Having said this, he hid it in the self-arisen rock cave. Padmasambhava's prayer is powerful, may a fortunate one meet it in the future. Thus, it was sealed. Then, a practitioner named Zhuyas Banchung Dewa, while practicing at the rock of Gyangro Tsalma, experienced meditative experiences and saw the profound and vast treasure teachings. He then extracted this lamp that clarifies the names and explanations. He did not extract others. Fearing that the powerful rock spirit would be angry, this practitioner showed it to Iston, but it was not spread from there. From here onwards, from past lives, having practiced for countless eons, all vehicles are shown to be gathered here, through various skillful means of the vehicles. This is what Guru Padmasambhava said. As an antidote to the eighty-four thousand afflictions, he also taught eighty-four thousand doors of Dharma. The general meaning is divided into three aspects: the reason for the intention, the classification of differences, and the respective tenets. This was spoken considering the three types of intelligence: superior, middling, and inferior. It is said to be divided into nine vehicles. If we differentiate between superior, middling, and inferior intelligence, there are three for the superior, three for the middling, and three for the inferior, making a total of nine. For the three of inferior intelligence, the three categories of the Characteristic Vehicle are taught. For the three of middling intelligence, the three categories of Kriya Yoga are taught. For the lowest of superior intelligence, Maha Yoga is taught. For the middle of superior intelligence, Anu Yoga is taught. For the highest of superior intelligence, Ati Yoga is taught. From the tantra, it is said: "Through the three vehicles, arise renunciation." Thus, each one is divided into three, making nine. So, all the vehicles...
Chinese
如果有人问，这样说没有矛盾吗？ 续部中说：“外道恶兽所怖畏。” 意思是说，外道执着于常断二见，以及周遍计度九次第的显现，具有四谛的体性。 意思是说，声闻显现为微尘。 “引导者是独觉如犀牛。” 意思是说，这是独觉乘，显现十二缘起。 “安住于二谛的体性。” 意思是说，这是中观和唯识，仅仅显现心的显现，这是菩萨乘。 “对于三族进行观察。” 意思是说，这是事续，三族显现为天神。“进行清净并消除罪恶。” 意思是说，这是行续，显现四族的天神。“金刚萨埵大勇识，金刚国王大乐。” 意思是说，这是瑜伽续，显现五族的天神。“大幻化喜悦而喜悦。” 意思是说，这是嘛哈瑜伽续，认为是法界的显现。“殊胜法界不可尽。” 意思是说，这是阿努瑜伽续，认为一切都是天神和天女的显现。“智慧身是自生的，从心中生起无有生。” 意思是说，这是阿底瑜伽续，认为是圆满大法的法性显现。“一义无二法之义，殊胜之义无有怖畏。无生之法示现种种，安住于一乘之果。舍弃能诠之语，譬如超越一切者。大明点无有文字。” 因此说，这是九乘之顶巅，总集精华，总的阿底瑜伽。与续部没有矛盾，如诸乘所说。现在宣说差别的分类。总的来说有两种，外道和内道佛教徒。外道有三百六十种邪见，其中归纳为二十种坏聚见处，再归纳为五部，再归纳为常断二见。执着常有的有一百一十种山，执着为因的有四种，执着断灭的有二十种边见，以及以行为清净的见解。其中，常有论者说：地水火风不常，心是常有的。认为色蕴中有我，色蕴中我存在。导师光护圆满者说：业
English
If someone asks, is there no contradiction in saying this? The tantra says, "The heretic is feared by evil beasts." It means that heretics cling to the views of permanence and annihilation, and the appearance of the nine stages of complete imputation, which have the nature of the four truths. It means that the Hearer appears as minute particles. "The guide is the solitary conqueror like a rhinoceros." It means that this is the Pratyekabuddha vehicle, showing the twelve links of dependent origination. "Abiding in the nature of the two truths." It means that this is Madhyamaka and Cittamatra, merely showing the appearance of the mind, which is the Bodhisattva vehicle. "He observes the three families." It means that this is the Kriya Tantra, the three families appear as deities. "Purifying and eliminating sins." It means that this is the Ubhaya Tantra, showing the deities of the four families. "Vajrasattva, the great hero, Vajra King, the great bliss." It means that this is the Yoga Tantra, the deities of the five families appear. "The great illusion, joyful and joyful." It means that this is the Mahayoga Tantra, which is considered to be the appearance of the Dharmadhatu. "The supreme Dharmadhatu is inexhaustible." It means that this is the Anuyoga Tantra, which considers everything to be the appearance of gods and goddesses. "The wisdom body is self-born, born from the heart, without birth." It means that this is the Atiyoga Tantra, which is considered to be the appearance of the Dharmata of the Great Perfection. "One meaning, non-dual, the meaning of Dharma, the supreme meaning is without fear. The unborn Dharma shows various things, abiding in the fruit of the one vehicle. Abandoning expressive words, like one who transcends all. The great bindu is without letters." Therefore, it is said that this is the pinnacle of the nine vehicles, the general essence, the general Atiyoga. There is no contradiction with the tantras, as the vehicles say. Now I will explain the classification of differences. Generally, there are two types: outsiders and insiders, Buddhists. Outsiders have three hundred and sixty wrong views, which are summarized into twenty aggregates of views, then summarized into five groups, and then summarized into the two views of permanence and annihilation. There are one hundred and ten mountains of clinging to permanence, four of clinging to causes, twenty of clinging to annihilation, and the view of purification through conduct. Among them, the eternalists say: the elements are impermanent, the mind is permanent. They believe that there is a self in the form aggregate, and the self exists in the form aggregate. The teacher, Light Protector, the perfect one, says: Karma
Chinese
也没有黑色，也没有黑色的成熟。布玛卡德仁说道：一切有情众生的身体由七部分组成。哪七部分呢？地、水、火、风、痛苦和维持真实的生命。贝拉塔说道：一切有情众生因业力而不断轮回。卡塔说道：布施给南方的有情众生和杀死北方的有情众生是相同的，没有罪恶和功德。巴瓦纳度说道：杀死地狱众生就转生到地狱，杀死人就转生为人，就像种什么种子一样。裸体导师说道：既没有布施，也没有善行，既没有现在，也没有过去。有一个叫大自在天的神，他高兴就引到天界，他不高兴就堕入恶道。心是一个东西，在心脏的中间，大的像豌豆，小的像芥子。白色而闪亮，油润而圆滑。与身体的大小相适应。四种关于原因的观点是：有情众生不是任何人所造，而是自然产生的。我执作者为原因，谁使豌豆变圆？谁削尖了刺？自在天为原因，如果对神供奉得好，他就引导，不好，他就杀戮。诸法自己来临，谁迎接？时机成熟时，无法阻止。常恒的导师商卡敦津如是说。对于此，断灭的导师名为伊雅布日底说道：一切有情众生都是突然出现的。最初出生的方式是：由诸元素的聚合而生。没有所谓的前世到这里，也没有所谓来世到那里。死亡的时候也是，身体消融于诸元素：骨头融入石头，血融入水，热融入火，肉融入土，呼吸融入风，心融入虚空。火灭灰烬被风吹走一样，怎么可能再次复活呢？梵天美女说：在未死之前，尽情享受快乐！死后就不是享受的地方了。在这个世界上，什么快乐什么舒适就是法。断灭分为三种：认为前后世断灭，没有从前世而来，也没有到后世去，而是由因缘突然产生。无常和痛苦
English
There is no blackness, and no maturation of blackness. Buma Kading said: The bodies of all sentient beings are composed of seven parts. What are the seven? Earth, water, fire, wind, suffering, and the life that sustains truth. Berata said: All sentient beings revolve again and again due to karma. Kata said: Giving to sentient beings in the south is the same as killing sentient beings in the north; there is no such thing as sin or merit. Bhava Nadu said: If you kill hell beings, you will be reborn in hell; if you kill humans, you will be reborn as humans, just like planting whatever seed you sow. The naked teacher said: There is no giving, no virtue, no present, and no past. There is a great powerful god called Ishvara; if he is pleased, he leads to heaven; if he is displeased, he goes to bad destinies. The mind is one thing; in the center of the heart, it is as big as a pea if large, and as small as a mustard seed if small. It is white and shiny, oily and round. It exists in proportion to the size of the body. The four views on causality are: sentient beings are not made by anyone, but arise naturally. I consider the agent as the cause: who made the peas round? Who sharpened the thorns? I consider Ishvara as the cause: if the offering to the god is good, he leads; if it is bad, he kills. Since phenomena come on their own, who welcomes them? When the time comes, it cannot be stopped. The permanent teacher Shangka Dungdzin said so. To that, the annihilationist teacher named Iyya Briti said: All sentient beings are sudden. The way of the first birth is: born from the aggregation of elements. There is no such thing as a previous life going here, and no such thing as a future life going there. At the time of death, the body dissolves into the elements: bones dissolve into stone, blood dissolves into water, heat dissolves into fire, flesh dissolves into earth, breath dissolves into wind, mind dissolves into space. Like ashes blown away by the wind when a fire dies, how is it possible to revive again? Brahma the Beautiful said: Until you die, enjoy whatever is comfortable! After death, it is not a place of enjoyment. In this world, whatever is pleasant and comfortable is Dharma. Annihilation is divided into three: believing that past and future lives are annihilated, there is no coming from a previous life, and no going to a future life, but arising suddenly from conditions. Impermanence and suffering
Chinese
据说他是自然产生的。如果产生了，谁也无法阻挡。因此，导师的差别，见解和修行的差别，行为的差别，所依之神的差别。外道总是认为事物是恒常的，而佛教徒认为自性是空性的智慧，这是很大的差别。经文中说：‘具有无我狮子的吼声，使外道恶兽感到恐惧。’这很清楚地说明了这一点。行为的差别是：外道进行无意义的苦行，佛教徒通过慈悲心进入，积累善业的资粮。拥有福德者积累福德。’等等。所依之神是向摩诃提婆祈祷。佛教徒供养三宝。最主要的是持有三宝。’这很清楚地说明了这一点。导师的差别是：外道有六位邪师，即顺世论者、邪命外道、胜论派、数论派、行为者、理作者。内道佛教的导师是薄伽梵释迦牟尼。经文中说：‘圆满的佛陀薄伽梵，是众生的上师和导师。’等等。简要地说明了外道和内道佛教的差别。现在说明内道九乘的建立基础。其中，声闻乘有两种，即经部和毗婆沙部。经部认为：外在的境是微尘聚合的自性。内在的心识认为人无我，法有我。声闻毗婆沙部的观点是：外在的境是微尘不互相粘连，而是旋转的。内在的心识与经部相同。’自生佛说：外在的境是依赖于因缘而产生的。首先，从种子产生幼苗，从幼苗产生树干，从树干产生树枝，从树枝产生树叶，从树叶产生花朵，从花朵产生果实，从果实产生果肉和长茎。内在的十二缘起是：首先，从无明开始，行、名色、六处、触、受、爱、取、有、生、老死，最后是哭泣和哀号。从外在的缘起之理出现和从理中消失是：外在显现为十二缘起，但内在的心识像声闻乘一样，人无我，法有我。