English
They also approve of rituals and the like, so it is called the general meaning. Secondly, here, acting without any regard for cleanliness, such as bathing and cleaning, like dogs and pigs, and regretting thinking that harming actions such as killing are the Dharma of non-Buddhists, if one does not abandon attachment to cleanliness, one will not understand the meaning of the equality of Dharma, so acting in order to abandon attachment is also approved by the Sutras and others. Killing black people with short spears, and engaging with the daughter of the captain, etc., even if one practices union with a good heart, one will not be stained by sin, and immeasurable merit will increase, which is also approved by the Sutras and others, so it is called the meaning of common precepts. Secondly, the support is the mandala and the supported is the visualization of deities, etc., all related to the generation stage, because it is a common precept for both the generation stage and the completion stage, so it is a general meaning. The hidden is the explanation of the rituals of karma mudra and entering into samadhi, etc., because it is not appropriate to reveal them in gatherings, so it is the hidden Dharma of desire, and the completion stage of self-blessing, channels, energies, and bindus, etc., is the hidden of conventional truth, because it is located between the common and the ultimate, so it is like the essence and becomes hidden. The ultimate is that the ultimate completion stage of clear light, which becomes the confirmation of those, is the ultimate of the path, and the realization of the union of the two truths is the ultimate of the result, because the four methods must be explained through the doors of different faculties with a single Vajra word, so everything expressed by that word is exhausted, therefore it is the ultimate. The fifth ornament is, importantly: There are two kinds of differences between listening and explaining, which are considered to be gatherings and disciples. Therefore, the gathering explanation refers to the literal meaning, and the non-intentional, provisional meaning, word meaning, and general meaning that are common to it, except for the hidden Dharma of desire, the generation stage and its retinue. The disciple explanation refers to the non-literal meaning, and the definitive meaning, interpretive explanation, hidden, and ultimate, namely the completion stage and its retinue. Here, the non-common non-intentional is included in both the hidden and the ultimate. The sixth ornament is, importantly: There are five kinds of vessel persons, exemplified by উৎপལ་（梵文天城体：utpala，梵文罗马拟音：utpala，汉语字面意思：乌 উৎপལ་）lotus, lotus, white lotus, red lotus, and sandalwood, jewels. Therefore, there are five kinds, who can remember once after hearing from the teacher, but
Chinese
由于灰尘等原因迅速遗忘的人，被称为乌 উৎপལ་（藏文），就像乌 উৎপལ་（藏文）在水中保持汁液等优点，但由于进入耳朵等原因迅速枯萎一样。还有，虽然听了很多也不会忘记，但不能为他人讲解的人，被称为白莲花（藏文），就像白莲花比前者更难腐烂，汁液更稳定，但与太阳相伴时会闭合，因此蜜蜂等无法获取汁液一样。还有，具备信心、慈爱和智慧，心胸开阔，能为他人讲解，但心续不稳定的优点不能长久保持的人，被称为红莲花（藏文），就像红莲花被太阳打开，具有保持汁液等优点，但由于芦苇的阻碍，汁液不能长久保持一样。还有，听闻甚少且傲慢自大，没有教理和理证的根基，却说了很多，不能引导所化众生的人，被称为旃檀（藏文），就像旃檀（藏文）蛇心，物体小而气味大，根基没有广泛扎根，枝叶茂盛，被毒蛇缠绕，因此他人无法获取一样。还有，戒律清净，既聪明又敏捷，心续稳定，自己听闻后能为他人好好展示的人，被称为珍宝（藏文），就像珍宝没有缺点，具备优点，不会从善良中改变，能满足愿望一样。其中，珍宝是最好的，其他三个是中等的，旃檀是最差的。最好的是对学生讲解，其他四种是为大众讲解的法器。第七个庄严是：在关键时刻，“真谛的意趣有两种，应讲解世俗和胜义”，因此依靠前六个庄严，确定续部的意义为两种真谛，即生起次第及其眷属，以及有相和无相的圆满次第是世俗谛，无相的如是性圆满次第光明是胜义谛，因为双运也是应获得的，所以被安立为胜义。像这样，七个庄严的讲解方式，虽然不是此续部讲解方法的传承口诀，但正如在关键时刻所说的大普遍讲解方法一样，对于初学者...
English
The person who quickly forgets due to dust and other causes is called Utpala (藏文). Just as Utpala (藏文) has the virtue of holding sap in the water, etc., but quickly withers due to entering the ears, etc. Also, the person who has heard a lot and does not forget, but cannot explain it to others, is called White Lotus (藏文). Just as the white lotus is more difficult to decay than the former and the sap is more stable, but when accompanied by the sun, it closes, so bees and others cannot get the sap. Also, the person who has faith, love, wisdom, and an open mind, and can explain to others, but whose qualities of unstable lineage cannot last long, is called Red Lotus (藏文). Just as the red lotus is opened by the sun and has the virtue of holding sap, but due to the obstruction of reeds, the sap cannot last long. Also, the person who has little learning and is arrogant, has no basis of scripture and reason, but speaks a lot and cannot guide the trainable beings is called Sandalwood (藏文). Just as the heart of the Sandalwood (藏文) snake is small in substance and has a strong smell, the roots are not widely rooted, and the branches and leaves are luxuriant, and it is entangled by poisonous snakes, so others cannot obtain it. Also, the person who is pure in precepts, intelligent and agile, has a stable lineage, and can show it well to others after hearing it himself is called Jewel (藏文). Just as a jewel is flawless, has virtues, does not change from goodness, and grants wishes. Among them, the jewel is the best, the other three are medium, and sandalwood is the worst. The best is to explain to students, and the other four are vessels for explaining to the public. The seventh ornament is: At the crucial moment, "There are two kinds of true intentions, explain the conventional and ultimate." Therefore, relying on the first six ornaments, the meaning of the tantra is determined as two truths, that is, the generation stage and its retinue, and the completion stage with and without signs are the conventional truth, and the completion stage of the signless suchness luminosity is the ultimate truth, because union is also to be obtained, so it is established as the ultimate. In this way, this method of explaining the seven ornaments is not the oral tradition of the lineage of this tantra's method of explanation, but as the great general method of explanation said at the crucial moment, for beginners...
Chinese
对于那些听闻广博的人，我将此视为增进智慧的方便，因此，相对于其他列举名相的讲解方式，这里稍微详细地阐述。第二点是，虽然过去堪布们的观点各不相同，但在此我遵循噶举派的说法来讲解，即：自性实相之状态，未悟迷乱之显现，一切智者之观照方式，慈悲生起之方式，以及利益众生之方式这五个方面。第一点是，无论能否证悟，包含有情世间和寂静涅槃的一切法，其自性真谛无别，原本就是超越的法身大光明，早已成佛。如经中所说：“世间出世间，无尽之坛城，无余皆融入，胜者之母界，彼即大法身。”又如：“世间动摇等，显现本无实，彼即大法身。”此经中也说：“如来一切及诸法，本具成佛之体性，虽一体无别。”第二点是，虽然如此成佛，却未能证悟。其原因是，俱生无明使自己不认识自己，在此之上，遍计所执的无明颠倒执取，随意造作，远离了解脱的正道，处于轮回的种种痛苦之中。此经中说：“众生的种种分别念，由无明而生，五道众生的种类不可思议地成熟。”第三点是，此经中说：“颠倒分别皆清净，不异于智慧之界，以大悲相连结，六道一切时处显。”分为三点。第一，不异于法界或如实知之智慧，不执著任何事物而观照。如经中所说：“具一切智之心，无根之界刹那间，边与中亦不可测。”第二，不异于智慧或如所有知之智慧，清晰明了地观照一切而不混淆。如经中所说：“高低一切之色相，无上菩提之身相，如镜中之显
English
For those who have heard extensively, I consider this as a means to enhance wisdom, therefore, compared to other methods of explanation that list categories, this will be explained in a slightly more detailed manner. The second point is that although the views of past Khenpos differed greatly, here I will follow the Kagyu tradition of explanation, which includes five aspects: the state of the nature of reality, the appearance of unawakened delusion, the way the all-knowing one observes, the way compassion arises, and the way beings are benefited. The first point is that whether one can realize it or not, all phenomena encompassed by samsara and nirvana are of the nature of truth, inseparable, and are primordially enlightened as the great, supreme Dharmakaya. As it is said in the extensive text: "The worlds of samsara and nirvana, the limitless mandalas, all without exception, dissolve into the realm of the Victorious One's Mother. That itself is the great Dharmakaya." And again: "The world, both stable and moving, has no essence in its appearance. That itself is the great Dharmakaya." This very text states: "All the Tathagatas and all dharmas are of one nature, primordially enlightened, and though inseparable..." The second point is that although it is thus enlightened, it is not realized. The reason for this is that innate ignorance does not recognize itself, and on top of that, conceptual ignorance grasps things in a reversed manner, freely engaging in actions and afflictions, straying from the true path of liberation, and remaining exhausted by the various sufferings of samsara. This very text states: "The various thoughts of beings, arising from ignorance, ripen into the inconceivable varieties of the five realms of beings." The third point is that this very text states: "Reversed thoughts and concepts are completely purified, not different from the realm of wisdom, connected by great compassion, all six realms and all times appear." It is divided into three points. First, not being different from the realm of reality or the wisdom of knowing as it is, one observes without fixating on anything. As it is said in the extensive text: "Possessing the mind of all-knowing, the rootless realm is instantaneous, its edges and center are also immeasurable." Second, not being different from wisdom or the wisdom of knowing as many as there are, one observes clearly without mixing things up. As it is said in that text: "The appearances of all high and low forms, the appearance of the supreme enlightenment body, like the reflection in a mirror,
Chinese
宛如水中月，显现种种颜色形状。如是说。第三，以通达法界或如所有性、尽所有性无别的智慧，如镜中影像般照见显空无别。由此，不具分别念，因此无所不知。如是说。第四，出自《次第三篇》：恒常相续自性力，与境相遇而显现。如是说。恒常是相续的，自性是力量的，策励并祈请的，与境相遇的四种生起大悲的方式。第一，佛陀的大悲为了不舍弃有情众生的利益，无论何时都无间断地显现，犹如大河之流。第二，无需因缘和勤作分别，自然生起大悲，犹如太阳和光芒。第三，无论向谁祈请，殊胜的大悲都不会止息，犹如对因贫困而痛苦哀嚎者，慈悲者会给予更多。此外，一同的眷属因获得灌顶而为了自身利益而证悟，但为了引导有缘的眷属，祈请宣说续部，从而生起大悲。为了成为此处的实际所化有情之利益而宣说续部，并为了那些没有实际听闻之机缘者，为了示现其他道次第的乘，而化现六能仁，如第二品所述。第四，通常一切有情都是生起大悲之境，但特别如鲁扎那般，对于难以调伏的恶劣所化有情也不舍弃的殊胜大悲，犹如见到贤善者行邪恶之事。这些也出自此处：大悲生起佛陀的大智慧后。如是说。其中，大悲是作为一切利益之基础的无缘慈悲，是从自他无别的角度生起的。第五，观点有很多不一致，有主张依仗者成办事业，有主张不依仗者成办事业，有主张法性本体成办事业的三种。此处追随拉杰祖琼巴的观点，采纳后者。对此，通常以不可思议的方式成办事业，特别是秘密的教法