Chinese
必须通过这些（方式）来讲述。如果对这些略作解释，六种边际是：意图、非意图、不了义、了义、字面意义和非字面意义。四种方式是：文字意义的方式、一般意义、隐藏意义和究竟意义。意图是：对平等性的意图、对其他意义的意图、对其他时间的意图、对个人的想法。隐瞒是：对插入的隐瞒、对特征的隐瞒、对对治的隐瞒、对改变的隐瞒。四种依靠是：不依靠个人，依靠法。法也不依靠词句，依靠意义。意义也不依靠不了义，依靠了义。了义也不依靠意识，依靠智慧。关于八种过失等详细内容，应在其他地方了解。之后，应以将善根回向菩提来结束。第三，通达密咒的意义后，向他人讲述的利益是，经中说：通达之后所说的一切，都将成为功德的顶髻。那又是怎样的呢？过去时代，先前出现过的，瑜伽仙人迦叶等，许多仙人守护者，赞颂大乘秘密。从那些确定的安排中，许多人获得了持明。在那里赞颂的人，将成为伟大的秘密主宰之王。因此，应该向所有人赞颂这个大乘秘密。这样就能获得我的意图。如此说。第二，听法者弟子的特征有三种：弟子的特征，弟子听法的方式，以及听法的利益。第一种又分为两种：善良的特征是，在《虚空光明太阳续》中说：具信、慈悲、慷慨大方，调伏、戒恶、根器敏锐，能守密、实修、行持苦行，厌离、能忍受痛苦、有毅力。这是密咒秘密的法器。因此，应将密法传授给具器者。第二，不向恶劣特征的恶器宣说密咒，在《智慧深奥》中说：这个关于真实意义的秘密见解，对于颠倒之人、见解低下之人，闻少、愚钝、没有智慧之人，吝啬钱财、口出恶言等非法器之人，如果宣说，则会烧毁两者，因此要极度
English
Must be explained through these (ways). If a brief explanation of these is given, the six limits are: intention, non-intention, provisional meaning, definitive meaning, literal meaning, and non-literal meaning. The four modes are: the mode of literal meaning, the general meaning, the hidden meaning, and the ultimate meaning. Intention is: intention towards equality, intention towards other meanings, intention towards other times, towards the thoughts of individuals. Concealment is: concealment of insertion, concealment of characteristics, concealment of antidotes, concealment of changes. The four reliances are: not relying on the person, relying on the Dharma. That Dharma also does not rely on words, but relies on meaning. That meaning also does not rely on provisional meaning, but relies on definitive meaning. That definitive meaning also does not rely on consciousness, but relies on wisdom. The detailed meaning of the eight faults and so on should be understood elsewhere. Afterwards, it should be concluded by dedicating the root of virtue to enlightenment. Third, the benefit of understanding the meaning of secret mantras and then explaining them to others is, as stated in the sutra: Whatever is spoken after understanding, will become the crown jewel of qualities. And what is that like? In the past, those who appeared before, such as the yogi Kasyapa, many protectors of the sages, praised the secret of the Great Vehicle. From those definite arrangements, many obtained the attainment of knowledge-holders. Whoever praises there, will become the great secret lord king. Therefore, this secret of the Great Vehicle should be praised to all. In this way, my intention will be attained. So it is said. Second, the characteristics of the listener disciple are threefold: the characteristics of the disciple, the way the disciple listens to the Dharma, and the benefits of listening to the Dharma. The first is divided into two: the characteristics of goodness are, as stated in the Tantra of the Clear Light Sun: faithful, compassionate, generous, tamed, avoiding evil, sharp senses, able to keep secrets, practicing, engaging in asceticism, renunciation, enduring suffering, and having great perseverance. This is a vessel for the secret mantra. Therefore, it should be given to those who possess the vessel. Second, the secret mantra should not be taught to bad vessels with bad characteristics, as stated in the Profound Wisdom: This secret view of the true meaning, for those who are inverted, those with inferior views, those who have heard little, are dull, have no wisdom, those who are stingy with wealth, speak harsh words, and other non-vessels, if taught, will burn both, therefore, extremely
Chinese
桑。如此说。第二，弟子听法的规矩是：必须断除听法的过失，不散乱地听闻。如《分别智慧》中所说：“傲慢和不信，不求意义，外境散乱，心不专注，以及厌烦，是听法的垢染。”因此，断除这些过失后，必须对法和说法者生起恭敬心。如《青莲花庄严经》中所说：“应当生起自己是病人的想法，对善知识生起医生的想法，对法生起药物的想法，对精勤修持生起疗养的想法。”如此说。第三，如此听闻的利益，如慈氏狮子吼请问经中所说：“为了开示教典开示之时，敲打鼓或犍椎的声音，听闻也能获得菩提，何况为了听闻而前来呢？”如此说。特别是，如果对密咒的经义进行听闻和思维，就能获得五身佛陀。如《险道》中所说：“譬如开启钥匙一样，通过解脱的听闻和思维之门，所有智者的心续都能解脱，畅通无阻。”如此说。第二，所讲听的对境，圣法的分类有三：为了了解补特伽罗的入门，认识圣法，为了不错谬地了解意义，开示讲述的方法，以及所讲的经义正文的三个方面。第一，总的来说，认识法有很多种，但这里暂时分为轮回之法和涅槃之法两种。涅槃之法又分为小乘和大乘两种。大乘又分为自性和密咒两种。密咒又分为外道和内道两种。内道又分为玛哈、阿努、阿底三种。这里是玛哈瑜伽。其中，从善逝口中说出的续部，以及依此的窍诀两种。第一，续部有十八部大怛特罗的分类，这需要另外了解。那么，佛语和续部有什么区别呢？从报身佛口中说出的一切都是续部，从化身佛口中说出的一切都是佛语。或者，主要开示寂止次第的一切都是续部，不宣说这些的一切都称为佛语。或者，从基础和道的过患灭尽之口中说出的一切都是续部，基础的过患灭尽，道
English
Sang. Thus it is said. Secondly, the way a student listens to the Dharma is: one must abandon the faults of listening and listen without distraction. As it is said in the 'Explanation of Wisdom': "Arrogance and disbelief, not seeking meaning, external distractions, unfocused mind, and weariness are the stains of listening." Therefore, having abandoned these faults, one must generate respect for the Dharma and the one who speaks it. As it is said in the 'Sutra of the Arrangement of Blue Lotuses': "One should generate the perception of oneself as a sick person, the perception of the spiritual friend as a doctor, the perception of the Dharma as medicine, and the perception of diligent practice as nursing the sick." Thus it is said. Thirdly, the benefits of listening in this way are, as it is said in the 'Sutra Requested by Maitreya Lion's Roar': "For the sake of teaching when the teachings are taught, the sound of a drum or a bell being struck, even hearing it will attain enlightenment, what need is there to mention coming to listen?" Thus it is said. In particular, if one engages in hearing and contemplating the meaning of the tantric teachings, one will attain the five kayas of Buddhahood. As it is said in the 'Difficult Passage': "Like unlocking a lock with a key, through the door of liberation's hearing and contemplation, the mindstreams of all the wise will be liberated, unobstructed." Thus it is said. Secondly, the object of what is taught and listened to, the classification of the sacred Dharma, has three aspects: for the sake of understanding the entrance of the individual, identifying the sacred Dharma, for the sake of understanding the meaning without error, showing the method of explanation, and the actual occasion of the subject matter to be explained. Firstly, in general, there are many ways to identify the Dharma, but here, for the time being, there are two types: Dharma of Samsara and Dharma of Nirvana. The Dharma of Nirvana is further divided into the Lesser Vehicle and the Greater Vehicle. The Greater Vehicle is further divided into Characteristics and Secret Mantra. Secret Mantra is further divided into Outer and Inner. The Inner is further divided into Maha, Anu, and Ati. Here, it is Maha Yoga. Within that, there are two: the Tantras spoken from the mouth of the Sugata, and the instructions based on them. Firstly, the classification of the Tantra category into the eighteen great Tantra categories is to be understood separately. So, what is the difference between the Buddha's words and the Tantras? All that is spoken from the mouth of the Sambhogakaya Buddha is Tantra, and all that is spoken from the mouth of the Nirmanakaya Buddha is the Buddha's words. Or, all that mainly shows the order of the activities of quiescence is Tantra, and all that does not show these is called the Buddha's words. Or, all that is spoken from the mouth where the faults of the ground and path have been exhausted is Tantra, the faults of the ground having been exhausted, the path
Chinese
所有不依赖于其他条件的言论都被称为“噶”。因此，顺便指出了“噶”和“居”的区别。第二，这是依赖于它的口诀，它分为两部分。第一部分是：不错误地理解“居”的意义的口诀，即：腹部支撑、章节划分、注释等。第二部分是学习和实践的口诀，分为道路的主要口诀和辅助条件两部分。这里，幻化道次第本身就是道路的主要口诀。第二，关于道路的辅助条件，导师比玛拉分为八类，色格多吉分为七类，佛密分为十类。这些都可以分为十类，也可以归纳为七类。此外，如果确定了这些口诀的六十四个细微类别，那么达杰巴的《寂怒要诀鬘》，莲花的《见鬘》，娘波衮嘉灿的《特征明灯》，比玛拉米扎的《智慧眼开》，见解口诀明灯，小见解，尽头的除暗明灯，口诀明灯，方便智慧明灯，见解珍宝明灯，这五个都是大圆满。四母仪轨的火供从根本上说，有搭建坛城仪轨的经部次第。口诀经部幻化镜，觉性之花，秘密明点和明点同时，进入的三个口诀，四业根本，火供根本，小册子自处，五部次第，大网和小网，寂止风的禅定，道次第三种解释，忿怒口诀明灯，忿怒证悟本尊传承广略二种。这些都是比玛拉所著。佛密所著的明点辛塔塔，灌顶的大要，小要，灌顶的决断三者，心髓大明点，小明点二者，寂止金刚事业次第，忿怒金刚事业次第，小网珍宝光芒显现九种，寂止手印禅定，忿怒显现殊胜庄严，忿怒独一手印，忿怒事业鬘，道次第大小等，忿怒独一手印二部，咕咕ra匝的金刚萨埵，毗卢遮那佛，吉祥嘿汝嘎莲花舞自在。
English
All statements that do not depend on other conditions are called "Ka." Thus, the distinction between "Ka" and "Gyu" is pointed out incidentally. Second, this is the oral instruction that relies on it, which is divided into two parts. The first part is: the oral instruction for understanding the meaning of "Gyu" without error, namely: abdominal support, chapter division, commentaries, etc. The second part is the oral instruction for learning and practicing, which is divided into the main oral instruction of the path and the auxiliary conditions. Here, the order of the illusory path itself is the main oral instruction of the path. Second, regarding the auxiliary conditions of the path, the teacher Bimala divides them into eight categories, Sekdor divides them into seven, and Buddha Secret divides them into ten. These can all be divided into ten categories, and can also be summarized into seven. Furthermore, if the sixty-four subtle categories of these oral instructions are identified, then Darje Palgyi Drakpa's "Peaceful and Wrathful Essential Garland," Padma's "View Garland," Nyangpo Klungyaltsen's "Characteristic Lamp," Bimala Mitra's "Wisdom Eye Opener," View Oral Instruction Lamp, Small View, End of Darkness Lamp, Oral Instruction Lamp, Method Wisdom Lamp, View Jewel Lamp, these five are all Dzogchen. The fire offering of the four mother rituals, from the root, has the Sutra Order for building the mandala. Oral Instruction Sutra Illusory Mirror, Flower of Awareness, Secret Thigle and Jam Thigle simultaneously, the three entering oral instructions, the root of the four activities, the root of the fire offering, the small book self-abiding, the five Sutra Orders, the Great Net and the Five, the Samadhi of Peaceful Wind, the three explanations of the Path Order, the Wrathful Oral Instruction Lamp, the Wrathful Realization Deity Lineage, both extensive and concise. These were all written by Bimala. Buddha Secret's Thigle Sintharta, the Great Essential of Empowerment, the Small Essential, the Three Determinations of Empowerment, the Great Heart Thigle, the Two Small Thigles, the Peaceful Vajra Activity Order, the Wrathful Vajra Activity Order, the Small Net Jewel Light Manifestation Nine Types, Peaceful Hand Seal Samadhi, Wrathful Manifestation Supreme Adornment, Wrathful Single Hand Seal, Wrathful Activity Garland, Path Order Large and Small, etc., Wrathful Single Hand Seal Two Sections, Kukuraja's Vajrasattva, Vairochana, Glorious Heruka Lotus Dance自在.