Chinese
是不信，于义无意求，外散内收摄，以忧听闻是垢染。如是说。 此外，不以利养和名声之心听闻。不以顾全面子和装模作样的方式听闻。不以自和他人的差别看待而听闻。 第二应取者：以稳固的根基敬礼。以极大的恭敬心听闻。以耳根听闻。在智慧的相续中运行。开启心之莲花。贮藏于心之宝瓶中。 必须品尝意义的蜂蜜，如是说。 在《树木庄严经》中说： 种姓之子，于自身生起病者的认识，于善知识生起医者的认识，于法生起药物的认识，于精勤随行生起疗养病者的认识。 如是说。 此外，想要从轮回痛苦的海洋中解脱出来，如果不是殊胜的佛法，无论如何也无济于事，因此要听闻。 讲授此法的上师，与圆满正等觉的佛陀无别，因此要听闻。 从他的口中说出的法，比起死回生的良药还要珍贵，因此要听闻。 第三，如是听闻的利益是： 在《犍稚经》中说： 为宣说殊胜佛法之故， 敲击鼓或犍稚的声音， 听闻能获得菩提， 何况为了听闻而前来。 如是说。 特别是听闻密咒的功德是： 在《猛兽险地》中说： 例如解开锁链一般， 以解脱的听闻思维修， 识蕴皆解脱，无碍而行。 如是说。 第二，所讲之法殊胜佛法的分类有三： 为了知晓所化之士而确定殊胜的佛法， 为了不错谬地了知其意义而宣说讲述的方法， 以及所讲正文意义的实际情况。 第一，确定佛法是： 总的来说，超离轮涅二者的法。 其中有大小乘，这里是大乘。 大乘中有显密二者，这里是密咒。 密咒中有内外二者，这里是内密。 其中有玛哈、阿努、阿底三者，这里是玛哈。 其中有父续、母续、无二续三者，这里是无二续。 其中有续和窍诀二者，这里是窍诀。 窍诀中也有证悟续的意义和学
English
Is non-belief, and without seeking meaning, outwardly scattered and inwardly collected, listening with sadness is a stain. Thus it is said. Furthermore, do not listen with a mind of profit and fame. Do not listen with a mind of protecting face and acting religiously. Do not listen with a view of difference between oneself and others. Secondly, what should be adopted: Bow with a firm foundation. Listen with great reverence. Hear with the ear faculty. Travel in the stream of intelligence. Open the lotus of the heart. Store in the vase of the heart. It is said that one must taste the honey of meaning. In the Sutra of the Array of Trees, it is said: Son of good family, generate in yourself the perception of being sick, in the virtuous friend the perception of being a doctor, in the Dharma the perception of medicine, and in diligent practice the perception of nursing the sick. Thus it is said. Furthermore, if one wishes to be liberated from the ocean of suffering of samsara, nothing but the sacred Dharma can help, therefore listen. The lama who teaches this Dharma is no different from the perfectly enlightened Buddha, therefore listen. The Dharma spoken from his mouth is more precious than the medicine of resurrection, therefore listen. Thirdly, the benefits of listening in this way are: In the Ghandi Sutra it says: For the sake of proclaiming the sacred Dharma, The sound of striking the drum or gandi, If hearing it can attain enlightenment, What need is there to mention coming to listen? Thus it is said. In particular, the merit of hearing the secret praise is: In the Tiger Ravine it says: For example, like unlocking a chain, Through the door of liberation, hearing, thinking, and meditating, All streams of consciousness are liberated and go unimpeded. Thus it is said. Secondly, the classification of the sacred Dharma to be taught has three aspects: Identifying the sacred Dharma in order to know the disposition of the individual, Showing the method of explanation in order to know its meaning without error, And the actual occasion of the meaning of the text to be explained. First, identifying the Dharma is: In general, the Dharma that transcends both samsara and nirvana. Among them, there are the Great and Small Vehicles, here the Great Vehicle. Among the Great Vehicle, there are Sutra and Tantra, here Secret Mantra. Among Mantra, there are Outer and Inner, here Inner. Among them, there are Maha, Anu, and Ati, here Maha. Among them, there are Father Tantra, Mother Tantra, and Non-Dual Tantra, here Non-Dual Tantra. Among them, there are Tantra and Instructions, here Instructions. Among the Instructions, there are also the realization of the meaning of the Tantra and the learn
Chinese
在修行窍诀的两种方法中，这里讲述两种，但以前一种为主。它分为开头、分段和解释三部分。这是总的概括。第二，讲述的方法是：因为这是依赖于续部的窍诀，所以用五个算头来讲解。如《隆钦喇嘛》中所说：“为了让少闻的新学者生起信心，从算头开始摧毁窍诀的总义。”因此，五个算头是：如《总集经》中所说：“为了开解密意的学修之义，以及具备五种名称的圣法，以及大乘部类的来源，以及用词语简要概括之处，以及成为意义的必要，是所有教法的算头。”因此，在五个意义中，第一，为了使来源可靠并产生信心，哪位导师所著呢？由具备上、中、下三种标准的大学者桑结桑瓦所著。如《圆满大成就庄严》中所说：“直接证悟法性是上等，上师本尊空行母授记是中等，精通拉善的教言和词句，辨别差别是下等。”第二，为了不与佛语相违背，从哪部续部中摘录的呢？如本文所说：“幻化网金刚萨埵，出自秘密藏续。”以及《道次第》中所说：“出自十万续部。”因此，是从《意幻化网》十万品续部中摘录的。第三，为了确立宗派的自宗，属于哪个方面呢？属于玛哈瑜伽的宗派。第四，对于教法，为了确定名称并了解意义的要点，名称是：一般来说，名称的安立方式有五种：安立于处所、安立于请问者、安立于比喻、安立于类别、安立于意义。这里是“意滴”，因此是从意义本身的体性上安立为名称的。第五，为了使著作有意义，是为哪个人的利益而著的呢？如本文所说：“为了有缘者。”因此，是为了上师自己的亲传弟子和未来与法有缘和具足善缘的人们的利益而著的。吉祥！第三，所讲正文的实际内容分为三部分：开头之义、正文之义和结尾之义。第一
English
Among the two methods of practicing instructions, both are explained here, but the former is shown to be more important. It has three parts: introduction, division, and explanation. This is a general summary. Second, the method of explanation is: since this is an instruction based on the tantra, it is explained using five calculation headings. As it says in 'Lungchok Lama': 'In order to generate faith in the new student with little learning, destroy the general meaning of the instructions from the calculation headings.' Therefore, the five calculation headings are: As it says in 'Denö Chijing': 'The meaning of learning to unravel the intention, and the sacred Dharma with five names, and the source of the origin of the vehicle category, and the place briefly summarized by words, and the necessity of becoming meaningful, are the calculation headings of all teachings.' Therefore, among the five meanings, first, in order to make the source reliable and generate faith, which teacher composed it? It was composed by the great teacher Sangye Sangwa, who possesses the three standards of high, medium, and low. As it says in 'Dzogchen Gyen': 'Directly realizing the nature of reality is high, receiving prophecies from the guru, yidam, and dakini is medium, being skilled in the words and phrases of Lashen's teachings, and distinguishing differences is low.' Second, in order not to contradict the Buddha's words, from which tantra was it extracted? As it says in this text: 'The net of illusion, Vajrasattva, from the tantras of the secret essence.' And as it says in 'Lamrim': 'From the hundred thousand tantras.' Therefore, it was extracted from the hundred thousand chapter tantra of the Mind Net of Illusion. Third, in order to establish the self-view of the vehicle, to which side does it belong? It belongs to the vehicle of Mahayoga. Fourth, for the teachings, in order to determine the name and understand the essence of the meaning, the name is: In general, there are five ways of establishing a name: establishing it on a place, on the questioner, on a metaphor, on a category, and on a meaning. Here it is 'Mind Drop,' therefore it is named from the nature of the meaning itself. Fifth, in order to make the composition meaningful, for whose benefit was it composed? As it says in this text: 'For the fortunate ones.' Therefore, it was composed for the benefit of the teacher's own direct disciples and future individuals who have a karmic connection and are endowed with good fortune. Auspicious! Third, the actual content of the text to be explained is divided into three parts: the meaning of the introduction, the meaning of the text, and the meaning of the conclusion. First
Chinese
诸续部的词句，在此以四品的方式使其简略。十万颂的广大意义，四种显现，在此浓缩为四种意义的显现。为了驳斥那些心怀犹豫、不果断的弟子，续部的意义中使用了隐语和暗示，以及曲解续部等方式。在此，将混乱的教法整理，将扭曲的纠正，将隐藏的揭示，从而使其提升。通达并修持十万颂续部的意义非常困难，而将这四种显现的意义分为四品进行通达和修持则相对容易。如果能理解这其中所显示的四种显现的意义，就能掌握十万颂续部的意义，因此被称为窍诀。经部中说：方法广大而费力小，意义不可估量，易于实行而难以衡量，是为窍诀。第二是顶礼和正直。顶礼，作为解释“顶礼”的基础。其差别之法有五：由谁顶礼？向谁顶礼？以何种方式？为何目的？辩驳和接受。第一，由谁顶礼？过去是由大学者佛密，现在是由后来的讲修者们。第二，向谁顶礼？“降伏”是指以事业降伏魔。也就是，五烦恼本来就存在于五智慧中，但因为不认识它们，所以产生了烦恼之魔。稍微将烦恼显现为智慧，烦恼之魔自然就被降伏，这是息灭的事业。五蕴因为不认识为五部，所以产生了蕴之魔。将它们显现为五部来认知，从而降伏蕴之魔，这是增益的事业。心性本无生灭，却执着于二元对立，所以产生了死魔。稍微将生灭显现为无二，死魔就被降伏，这是怀爱的事业。意义上，本来没有神和分别，却执着于二元对立，所以产生了天子之魔。稍微将神和分别显现为无二，天子之魔就被降伏，这是降伏的事业。增益的事业中，名为“摧毁魔军”的誓言是：烦恼本身完全清净，五蕴本身显现成佛，安住于无生灭的永恒，自身即是天神的坛城。金刚道次第中说：四魔等
English
The words and phrases of the tantras, here, are made concise by dividing them into four chapters. The extensive meaning of the hundred thousand verses, the four appearances, are condensed here into the four appearances of meaning. In order to refute those disciples who are hesitant and indecisive, the meaning of the tantras uses coded language and allusions, as well as distortions of the tantras, and so on, which are inferior. Here, confused teachings are organized, twisted things are straightened, and hidden things are revealed, thereby elevating them. It is very difficult to master and practice the meaning of the hundred thousand verse tantras, but it is easier to master and practice the meaning of these four appearances divided into four chapters. If one understands the meaning of the four appearances shown within this, one will have mastered the meaning of the hundred thousand verse tantras, therefore it is called a pith instruction. As it says in the sutras: "Great method, small effort, immeasurable meaning; easy to do, difficult to fathom, is a pith instruction." Second is prostration and honesty. Prostration, as the basis for explaining "I prostrate." There are five distinguishing characteristics: By whom is it prostrated? To whom? In what manner? For what purpose? Debate and acceptance. First, by whom is it prostrated? In the past, by the great teacher Buddha Guhya; now, by the subsequent teachers and practitioners. Second, to whom is it prostrated? "Subduing" means subduing the maras through activity. That is, the five afflictions are inherently present as the five wisdoms, but because they are not recognized, the mara of afflictions arises. As soon as the afflictions are manifested as wisdom, the mara of afflictions is naturally subdued, which is the activity of pacification. The five aggregates, because they are not recognized as the five families, the mara of the aggregates arises. Recognizing them as the five families, thereby subduing the mara of the aggregates, is the activity of increase. The nature of mind is without birth and death, but clinging to duality, the mara of death arises. As soon as birth and death are manifested as non-dual, the mara of death is subdued, which is the activity of power. In terms of meaning, there is no god or concept, but clinging to duality, the mara of the son of the gods arises. As soon as god and concept are manifested as non-dual, the mara of the son of the gods is subdued, which is the activity of wrath. In the activity of increase, the samaya called "Destroying the Mara Host" is: Afflictions themselves are completely purified, the five aggregates themselves manifest as enlightenment, abiding in the eternal without birth and death, oneself is the mandala of the deity. As it says in the Vajra Lamrim: The four maras, etc.