English
For those who chase after worldly affairs and do not focus single-pointedly, whose minds contract due to dullness and agitation, and who listen with weariness induced by demons during teachings and discussions, in this life, they will obstruct the very nature of meditative concentration, wisdom, and liberation, which are rich in meaning and words. In future lives, they will wander endlessly in samsara due to the fault of not encountering the Dharma. Therefore, one should restrain one's conduct with utmost respect and act in a virtuous manner. The way to commonly instruct both is: The essential instruction for all Dharma practices, from the 'Ornament of Clear Realization': First, generate the mind of enlightenment. Visualize oneself as Tara. Visualize a lotus in the right ear. Visualize the teacher as Manjushri. The light from the teacher's face, should definitely dissolve into the lotus. Visualize beings as goddesses. Upon leaving, meditate on non-conceptual emptiness, meditate for two moments. Thus, from the mouth of the teacher, clear as Manjushri, the voice of the Dharma emerges as light, dissolving into one's own right ear, having become the mother Tara, thinking that the body is filled with the meaning of the words, purifying defilements. When the Dharma emerges, the reversal of the beginning and end of the Dharma session also symbolizes impermanence, and in the state of thinking of its nature as emptiness, dedicate the merit, and pass the intervals between sessions as if in a magical illusion. Moreover, the teacher teaching the Dharma is generosity, the absence of afflictions is discipline, enduring weariness and harm in teaching the Dharma is patience, with joy is diligence, not being distracted from teaching the Dharma is meditative concentration, distinguishing the meaning of words is wisdom, thus completing the six perfections. The listener should also offer the seat for teaching the Dharma and offerings such as water and flowers, which is generosity. The impurity of body, speech, and mind, such as stretching the legs, etc. From the 'Guide to the Bodhisattva's Way of Life': One should not sit with legs outstretched, nor turn one's back (to the Dharma seat), nor carry an umbrella, staff, or weapon, nor wrap one's head, etc. From these to not making loud or soft noises is restraining the body. Not engaging in idle chatter, whispering, repeating words, etc., is the fault of speech. Restraining mental afflictions and distrust, etc., is discipline. In the Dharma assembly, not harming insects and bees that come, as well as lice, etc.
Chinese
忍受大大小小的损害，向说法者祈请并努力听闻是精进，不散乱地听闻并忆持所闻是禅定，对自己领悟的意义进行思考，如果成为疑惑的根源，就向喇嘛请教，通过辩论来彻底决断是智慧。如彼经云： 供养鲜花座垫等， 约束处所行为， 不损害一切众生， 向喇嘛祈请。 不散乱地忆持喇嘛的教诲， 为了消除疑惑而说此过失之语， 度母具有六支。 如是说。或者观想一切显现为密严刹土，法堂即是坛城的陈设，喇嘛即是主尊，五部如来身一体，无论面向何方，都看到宣说大乘之声的光芒。眷属们显现为寂静或忿怒的集合，安住于耳中，生起证悟。从语文字的云朵中，十方世界的一切处所，以法的音声大海消除一切众生的黑暗，并成办利益。在最初，将显有世间观想为天和宫殿的自性，从真谛无别的状态中回向，然后起身，从幻化的状态中进行座间的一切行为。这些是甚深要点。第三，以那二者来决断，所要决断的是续部的真实意义，决断分为二：总的安立三续，以及分别解说大秘密意义的次第。第一分三：定义、分类、量。第一，凡是如来真实或真实的助缘所加持的，就是果金刚乘。如《金刚经》云： 已说、已示、已加持， 一切乘之精华殊胜。 自性极 संबंधित 之故， निश्चित स्थापित 为续。 如是说。那基、道、果三者，本来就是佛所加持的，并且其自性都包含在此处所说的定义中。第二分三：根本续、后来的续、后来的后来的续。第一，不依赖其他论典，而能生起其他论典的是根本续。它的
English
Bearing with harms, both great and small; supplicating the teacher and striving to listen to the Dharma is diligence; listening without distraction and retaining what is heard is meditative concentration; contemplating the meaning one has realized, and if it becomes a source of doubt, questioning the lama and decisively resolving it through debate is wisdom. As it says: Offering flowers, cushions, and so forth; Restraining conduct in places; Not harming any living beings; Supplicating the lama; Without distraction, holding the lama's instructions; To dispel doubts, speaking these words of fault; Tara possesses six limbs. Thus it is said. Or, visualizing all appearances as the Akanishta realm, the Dharma assembly itself as the arrangement of a mandala, the lama himself as the principal deity, the five families as one body, and wherever one looks, seeing the rays of light of speech proclaiming the sound of the Great Vehicle. The retinue appearing as a collection of peaceful or wrathful deities, residing in the ear, generating realization. From the clouds of speech and letters, in all the worlds of the ten directions, with the ocean of Dharma's sound, dispelling the darkness of all sentient beings and accomplishing their benefit. Initially, visualizing appearances and existence as the nature of deities and palaces, dedicating from the state of indivisible truth, and then rising, performing all activities between sessions from the state of illusion. These are profound key points. Third, to determine with those two, what is to be determined is the actual meaning of the tantras, the determination is twofold: the general establishment of the three tantras, and the specific explanation of the order of the great secret meaning. The first has three parts: definition, classification, and measure. First, whatever is blessed by the Tathagata himself or by the actual causal condition, is the resultant Vajrayana. As the Vajra says: Spoken, shown, blessed, The supreme essence of all vehicles, Because of the extremely related nature, It is definitely established as Tantra. Thus it is said. That is, the three, ground, path, and result, are all blessed by the Buddha from the beginning, and their nature is contained in this definition spoken here. The second has three parts: root tantra, subsequent tantra, and subsequent subsequent tantra. The first is the root tantra, which does not rely on other texts but is capable of generating others. Its
Chinese
第二是充分展示其含义。第三是补全遗漏之处。此外，根本续、解释续和后部续中也都有阐述。第一种情况与之前相同。第二种情况是指续本身解释其他续的含义。从前两种情况中，将不清楚的地方阐明，将不完整的地方补全，因此被称为后部续，与之前的含义相同。如上所述，在这三者中，这是幻化根本大续。有些人说，寂静赞之前的属于根本续，之后的属于后部续，这种说法并不合理。因为已经阐明一切都是根本续，而且续中也没有这样划分。寂静和忿怒二者是所有其他续的根本。忿怒本尊坛城位于寂静本尊的左侧，这种区分是非常矛盾的。第三，关于衡量标准：如果该续本身可以作为其他行为的基础，并且其他行为不依赖于它的仪轨，那么就称为大续，就像这个根本续一样。如果从其他续中衍生出来，并且依赖于其他续，那么就称为分支续或使用时部的续，也就是小续。例如，就像顶髻集聚一样。各个续的衡量标准是：依靠自身最佳的道路方法，烦恼在自身清净，成就二种悉地的自性相续不断，这就是续中所安立的各自的衡量标准。基、道、果三者也各自的体性不间断，以最佳方法作为基、道、果而存在，因此被安立为续。这些有很多不同的文字，所以这里没有写。第二，详细解释大秘密意义的次第，分为三部分：基、道、果的安立。正如金刚经中所说：基与道及自性，决定为三种形态。第一部分分为两部分：实相意义的基和证悟道路的基。第一部分分为三部分：基的实相、显现和分类。第一是：本来光明的心性，在三个坛城中成佛，没有任何事物和相状成立。正如经中所说：无根的心性，是诸法之根本。
English
The second is to fully demonstrate its meaning. The third is to supplement the omissions. Furthermore, it is also explained in the root tantra, explanatory tantra, and subsequent tantra. The first case is the same as before. The second case refers to the tantra itself explaining the meaning of other tantras. From the first two cases, what is unclear is clarified, and what is incomplete is supplemented, so it is called the subsequent tantra, which has the same meaning as before. As mentioned above, among these three, this is the great root tantra of illusion. Some people say that what is before the Praise of Peace belongs to the root tantra, and what is after belongs to the subsequent tantra, which is not reasonable. Because it has been clarified that everything is the root tantra, and the tantra does not divide it in this way. The peaceful and wrathful are the root of all other tantras. The distinction that the mandala of wrathful deities is on the left side of the peaceful deities is very contradictory. Third, regarding the measurement standard: if the tantra itself can be the basis for other actions, and other actions do not depend on its rituals, then it is called a great tantra, just like this root tantra. If it is derived from other tantras and depends on other tantras, then it is called a branch tantra or a tantra of the time section used, which is a small tantra. For example, like the Tsempo Rikdül (Summit Gathered Types). The measurement standard of each tantra is: relying on its own best path method, afflictions are purified in themselves, and the nature of accomplishing the two siddhis continues uninterruptedly, which is the respective measurement standard established in the tantra. The three, ground, path, and fruit, also have their own nature uninterrupted, and exist as the ground, path, and fruit with the best method, so they are established as tantras. There are many different letters in these, so I have not written them here. Second, the detailed explanation of the order of the great secret meaning is divided into three parts: the establishment of the ground, path, and fruit. As it is said in the Vajra Sutra: Ground, path, and nature, are definitely spoken of as three forms. The first part is divided into two parts: the ground of the meaning of reality and the ground of the path of realization. The first part is divided into three parts: the reality of the ground, the appearance, and the classification. The first is: the nature of the mind, which is originally luminous, is enlightened in the three mandalas, and no things or signs are established. As it is said in this: The rootless mind is the root of all dharmas.
Chinese
并且，无基础的心性，非男非女亦非阴阳人，无相无种姓，非颜色非形状，非处所亦非任何事物，其即是真如法界智慧。如是说。又，十方四时无论何处，亦不能寻得圆满佛陀，心性即是圆满佛陀，莫于他处寻觅佛陀。如是说。故为确切了解此义，以譬喻、意义、征相三者而言，心性自性清净之譬喻，如秋季之天空远离一切云雾，无有事物与相状。意义是心性于任何处皆不成立，且超越一切言说思议，乃是自生之智慧。征相是种种觉知清晰显现，此即无基础与执着，以无颜色、形状、无相而显现者所象征。如是亦于《总持经》中云：若欲知我之自性，譬如观视虚空般。意义是本初无生，征相是觉性菩提心。如是。彼亦非全然断灭，故清明而无执着，如澄澈海洋之深处。有亦非全然成立，故如秋季之天空。功德任运成就，故如如意宝珠。如海经云：虚空、海洋、珍宝等，以相近之譬喻象征之。如是。彼之自性于任何处皆不成立，故称本初清净。功德本自圆满，故称任运成就。体性一而自性二者，如水与水中之月。广大经云：所谓一切清净者，非是去除事物之清净，乃是显现受用之自性清净，自明智慧生为色身，身与智慧不可思议。如是说。分类而言，本初清净与任运成就二者，法界、智慧、无二，认为各有三种。如前经云：法界与智慧无二，任运成就且极清净。如是说。其中，法界本初清净是心性本初即清净。智慧本初清净是觉性生起或安住之时，其自性即无有。无二本初清净是任何显现皆不成立与其各别之法性。如是，法界任运成就是本初光明