English
and so on. Learn more in detail elsewhere. In order not to contradict the Buddha's words, and to establish the doctrine of the vehicle, from which tantra is it extracted, and to which aspect does it belong? The root tantra is extracted from the Guhyagarbha Tantra, and by its power, the aspect is itself, because it is the root of the eighteen tantra divisions, so it is also called Mahāyoga. The fundamental basis of meaning is Atiyoga, so it is included in Atiyoga. Then, since it teaches all views, it is also called the general doctrine of the vehicle, why only speak of Dzogchen? This is like telling many histories of kingdoms, but not saying that it is the kingdom of that king, but saying that each subject has their own kingdom. Everything appears from the Great Perfection and gathers into the Great Perfection, in order to establish the Great Perfection. The tantra says: 'By the equality above equality, the mandala is the pure land of Samantabhadra.' Therefore. The way this was composed is also explained in the history of the Great Perfection. Here it is said that the master previously spoke the Guhyagarbha Tantra twice in Chimphu and Menlung. There, before the consecration of Samye Monastery, the king and his twenty-five subjects gathered together. In response to the doubts in the thirteenth chapter of the tantra, such as 'not understanding and misunderstanding,' this treatise was composed in the assembly. For whose purpose was it composed? It was composed so that future practitioners could understand the meaning of this treatise and the essence of the view. There are also three types of faith. Vast faith, small faith, and faith in meaning. The first of these is from ordinary people to the differences in the view of Ati, etc., which are explained by six or eight points of debate. By explaining it here, in order to cut off those, one will become proficient in all vehicles, so it is the meaning of vast faith. The meaning of small faith is also that those categories of views are gathered and explained in this short treatise. By practicing it and understanding it, one will become proficient in all views. Therefore, it appeared for the purpose of those who cannot remember many treatises, so it is small. It was also composed for the purpose of faith in meaning. For those who are afraid of the accumulation of words and only have faith in meaning, they can obtain the necessary view that matches their own wisdom, and ultimately realize the meaning of the Great Perfection.
Chinese
因此，为了显现智慧，这部简短而精炼的论著，是通过听闻一个人所行的道路而得。名称的指示一般有五种：从譬喻而立名，从意义而立名，从类别而立名，从补特伽罗而立名，从处所而立名等五种。其中从意义而立名又有四种：从意义的主要部分而立名，从类别而立名，从意义的简要概括而立名，以及从意义的自性而立名。此处是从自性而立名，故称之为“见”，从譬喻而立名，故称之为“鬘”。首尾归摄要义有三种，即开篇之义等。第二，这五种计算方法是如何从正文中阐述的呢？对此，阿阇梨说：“抛弃（藏文：བསྐྱུད་བྱང་），”意为舍弃组合，直接回答所提出的问题。续部的来源是：“金刚蕴的支分，被称为圆满的五佛。”等等，表明根本续部是《秘密藏》。名称的由来是：“从末尾来看，此见之秘密。”通过譬喻和意义两种方式来揭示。为何而造呢？此论属于密咒部类，为具缘者而造。如经文所说：“若有殊胜之人，愿能相遇！”又，提及阿阇梨，是因为密咒是加持的道路，为了忆念其恩德浩大，以及为了不间断地保持虔诚恭敬。名称的目的是为了不迷惑于方向，并且能够理解意义的简要概括。意义的目的，是为了使听者生起欢喜，并且具备法器和内容。首尾归摄要义的段落划分的必要性是：例如，如果用普通的马去追逐鸟，那么进入的路径不会超过它。同样，如果随意划分段落，那么教义的脉络就会散乱，并且会迷失方向。因此，这些意义揭示了讲授的方法。它表明了先前总体和分别两种方式对圣法的认知，这两者结合起来，就构成了以必要之义为核心的内容。第二个共同主题是正文的段落划分，第三个是词语的强调，这两者共同在“科判”中显示。也就是，段落划分有三个共同的主题：开头、正文和结尾。
English
Therefore, in order to manifest wisdom, this concise and condensed treatise is obtained through hearing the path traveled by a single individual. The indication of names is generally fivefold: naming from simile, naming from meaning, naming from category, naming from the individual, and naming from the place, etc., five types. Among these, naming from meaning is also fourfold: naming from the main part of the meaning, naming from category, naming from the concise summary of the meaning, and naming from the self-nature of the meaning. Here, it is named from self-nature, hence it is called "View," and named from simile, hence it is called "Garland." The summarization of the meaning in the beginning and end is threefold, namely the meaning of the introduction, etc. Secondly, how are these five types of calculation heads explained from the main text? To this, the teacher says, "Abandon (Tibetan: བསྐྱུད་བྱང་)," meaning to abandon composition and directly answer the questions asked. The source of the tantra is: "The limbs of the Vajra Heap are known as the five complete Buddhas." etc., indicating that the root tantra is the Guhyagarbha Tantra. The origin of the name is: "From the end, this secret of the view." It is revealed through both simile and meaning. Why was it composed? This treatise belongs to the Mantrayana category and was composed for the fortunate ones. As the text says, "If there are excellent individuals, may they encounter it!" Also, mentioning the teacher is because Mantrayana is the path of blessing, to remember his great kindness, and to maintain continuous devotion and reverence. The purpose of the name is to avoid confusion in direction and to understand the concise summary of the meaning. The purpose of the meaning is to generate joy in the listener and to possess the vessel and content. The necessity of dividing sections in the summarization of the meaning in the beginning and end is: for example, if an ordinary horse chases a bird, the path it enters will not exceed it. Similarly, if sections are divided arbitrarily, the context of the teachings will be scattered and one will lose direction. Therefore, these meanings reveal the method of teaching. It shows the recognition of the holy Dharma by the previous general and specific two ways, and the combination of these two constitutes the content with the meaning of necessity as the core. The second common topic is the division of sections in the text, and the third is the emphasis of words, both of which are shown together in the "Table of Contents." That is, the division of sections has three common topics: the beginning, the main text, and the end.
Chinese
其意义。关于此，为了说明头脑的意义，揭示了两种名称，即“观点和乘等特别概括的引导”。此处也清楚地表明了誓言要通过暗示来解释。也就是说，观点是世俗的四种观点，以及超世的九种和十三种观点。其中，世俗的四种观点是：不理解的虚无主义和断灭论两种，错误理解的常恒论和外道两种，共四种。超世的九种是：声闻、缘觉、菩萨三种，外密三种，内密三种，总共十三种。有些人认为，观点是世俗的四种观点，即各自的所见景象没有结果，并且不能从轮回中解脱，因此称为观点。乘是九乘，即作为所依的补特伽罗是谁，就进入那个乘的门，中间不浪费，与自己的果结合并运送，因此称为乘。称作九种内部观点的等等，将行持包括在内，在一切方面都一致。像那样，观点的考察对象是各自所见景象的法。理解的方法是，各个乘的衡量对象的理由。观点的自性是道的阶段。各自理解的智慧，以及由此获得意义的不缘的智慧两种。差别是上面所示的十三种观点。超世的九种观点次第的定义是：所见之义是什么，那在觉性中自然成就。瑜伽以下都带有执着，内道只是获得了无境自明的体验。理解观点的方法是：生起信心和极大恭敬，对细微的因果也谨慎，接受细微的白业，舍弃细微的黑业。观点的差别是：从虚无主义到大圆满之间的十三种上下差别，是越来越殊胜的。功德是道的根本已把握。没有观点的过患是：即使努力行持十种清净的法行，也只会显现为有漏，而不会触及菩提。如是，这九种是九乘观点的差别。以及……
English
Its meaning. Regarding this, in order to explain the meaning of the head, two names are revealed, namely, "the guide that especially summarizes views and vehicles, etc." Here, it is also clear that the vow to explain through implication is made. That is, the views are the four mundane views, and the nine and thirteen transcendent views. Among them, the four mundane views are: nihilism (not understanding) and annihilationism, two; eternalism (wrongly understanding) and tirthikas (outsiders), two, totaling four. The nine transcendent views are: Shravaka, Pratyekabuddha, and Bodhisattva, three; outer tantras, three; inner tantras, three, totaling thirteen. Some consider the views to be the four mundane views, that is, their respective perceived appearances have no result and cannot be liberated from samsara, therefore they are called views. Vehicle (yana) is the nine vehicles, that is, whoever is the individual (pudgala) who is the basis, enters the gate of that very vehicle, does not waste time in between, unites with and carries their own fruit, therefore it is called a vehicle. It is said to be the view of the nine internal divisions, and the conduct is included in the "etc.", being consistent in all aspects. Like that, the object of investigation of the view is the dharma of each perceived appearance. The method of understanding is the reasons for measuring the object of each vehicle. The nature of the view is the stage of the path. The wisdom of understanding individually, and the non-objective wisdom that attains meaning from it, two. The distinctions are the thirteen views shown above. The definition of the sequence of the nine transcendent views is: whatever is the meaning of what is seen, that is spontaneously accomplished in awareness. Yoga and below are all with attachment, and the inner path is just gaining the experience of objectless self-clarity. The method of understanding the view is: generating faith and great reverence, being cautious even about subtle cause and effect, accepting subtle white actions, and abandoning subtle black actions. The differences in views are: the thirteen differences above and below from nihilism to Dzogchen, with each one being more superior than the last. The quality is that the foundation of the path has been grasped. The fault of not having a view is: even if one strives to practice the ten pure dharmas, they will only appear as contaminated and will not touch enlightenment. Thus, these nine are the differences in the views of the nine vehicles. And...
Chinese
又可以分为十三种观点的差别。因为前面的四种不能从轮回中解脱，所以以因的乘来修持，超越三界，具有与果结合的能力，所以称为乘。而乘的词义是：此，以此，由此，于此，以乘之义故为乘。这也要从四个比喻的层面来阐释：从痛苦中解脱的比喻如同船只；下者比上者更殊胜的比喻如同大象；与所化众生的根器相适应的比喻如同马；精进的比喻如同游泳者。其中，船只的比喻是：乘的自性是声闻乘。进入此乘的所依补特伽罗是：此以乘之义故为乘，即所依。以此乘之义故为乘，即声闻乘。由此乘之义故为乘，即以世间四见所摄的三界一切法。于此乘之义故为乘，即阿罗汉四双八辈。补特伽罗根器下品中的中品，是独觉的所依补特伽罗：此是乘之义。独觉所依的十二缘起顺逆流转是：以此乘之义故如船只。在三界之上加上声闻乘，即由此乘，如水。以独觉如意妙乐则是于此乘，如陆地。补特伽罗根器下品中的上品是：此是乘，如人。菩萨乘的二谛是：以此乘，如船只。在三界之上加上下劣二者，即由此乘，如水。不住二边的十一俱光则是于此乘，如陆地。根器中品中的下品，是事部的所依补特伽罗：此是乘，如人。由此进入的境，事部乘是：以此乘，如船只。三界和下劣三者以及道路漫长者，即由此乘，如水。金刚持地则是于此乘，如陆地。根器中品中的中品，是瑜伽部的所依补特伽罗：此是乘，如人。瑜伽