Chinese
《珍宝太阳》。《马王嬉戏秘密义理显现》及第六。《幻化网轮》之修法。《灌顶》与《闲暇之次第珍宝鬘》。肉浪金刚所著之《食子会供金刚句》。《娇姿金刚》之恒常忏悔。《誓言明示细简》二者。六次第。《心性正文显明之灯》。或云为比玛拉所著。莲师所著之《宫殿明鉴遣愚灯》。努·桑杰益西所著之《舍利子鬘》。或云为比玛拉所著。嘉瓦桑布巴瓦所著之《寂静光之手印》。智燃扎雅所著之《如镜之修法》。吉纳弥扎所著之《寂静根本续义理显明》。印扎菩提所著之《口诀类集》。努·桑杰益西《寂静小根本》。依于《焚尸根本劫如火燃之续》。《寂静手印唯一之禅定》。《遣除障碍百法之口诀》。《生善妙福之次第心要》。大圆满之口诀中，巴扎多杰《于见解辨别之灯》。嘎瓦华则《见解辨别》。龙树之《玉塘》等。这些是印度和西藏的智者成就者们所著的，在西藏弘扬的口诀的名称附带记录在此。 第二，为了不错谬地了知意义，关于讲说方法之教示。虽有密咒之理的讲说方法所引用的十个词语，但此处以三个共同要点来指示：以狮子之行来确立共同要点之心要，以母虎之行来划分正文意义，以乌龟之行来探究词句意义之精华。第一，总的来说，一切佛语以五种圆满来讲解。一切论典以五种算术来讲解。特别地，龙树父子以结合、正文、后三者的角度来讲解。无著兄弟则以“必要”、“简略”、“三词”、“驳斥”、“接受”、“连接”五者的角度来讲解。那烂陀寺者，以讲说者的语言清净，听者的根器清净，共同的是论典的所诠清净，即依靠清净三者来讲解。金刚座者，以作者上师之伟大，其所著论典之伟大，以及具备二者的论典之伟大，即以三种伟大之角度来讲解。
English
"Precious Sun". "Manifestation of the Secret Meaning of the Supreme Horse Play" and the sixth. "The Practice Method of the Wheel of Illusory Assembly". "Empowerment" and "The Precious Garland of the Order of Leisure". "Food Offering Vajra Words" composed by Rolang Dorje. The Constant Confession of "Charming Vajra". "Clarification of Vows, Detailed and Concise", both. Six Stages. "The Lamp of Clarifying the Essence of the Mind". It is said to be composed by Bimala. "The Lamp of Clearing Away Darkness, Illuminating the Palace" composed by Master Padmasambhava. "Rosary from Relics" composed by Nub Sangye Yeshe. It is said to be composed by Bimala. "The Mudra of Peaceful Light" composed by Gyalwa Sangpo Palwa. "The Practice Method Like a Mirror" composed by Jñana Jaya. "Clarification of the Meaning of the Peaceful Root Tantra" composed by Jina Mitra. "Collection of Instructions" composed by Indraputri. Nub Sangye Yeshe's "Peaceful Small Root". Based on the "Tantra of Burning Corpses, the Kalpa Burning Like Fire". "The Meditation of the Single Peaceful Mudra". "Instructions for Removing Obstacles, a Hundred Methods". "The Essential Meaning of the Stages of the Auspicious Merit of Birth". In the instructions of Dzogchen, Bazha Dorje's "Lamp for Discriminating Views". Kawa Paltseg's "Discrimination of Views". Nagarjuna's "Jade Pond", etc. These are the names of the instructions composed by the wise and accomplished masters of India and Tibet, which were propagated in Tibet, recorded incidentally here. Second, in order to understand the meaning without error, the teaching on the method of explanation. Although there are ten words quoted from the method of explanation according to the tantric system, here it is indicated by three common points: establishing the essence of the common points with the gait of a lion, dividing the meaning of the text with the gait of a tigress, and exploring the essence of the meaning of the words with the gait of a turtle. First, in general, all the Buddha's words are explained with five perfections. All treatises are explained with five calculations. In particular, Nagarjuna and his son explain from the perspective of combination, main part, and aftermath. The brothers Asanga explain from the perspective of "necessity", "summary", "three words", "refutation", "acceptance", and "connection". The Nalanda scholars explain based on the purity of the speaker's words, the purity of the listener's capacity, and the common purity of the subject matter of the treatise, that is, relying on the three purities. The Vajrasana scholars explain from the perspective of the greatness of the author master, the greatness of the treatise composed by him, and the greatness of the treatise possessing both, that is, from the perspective of the three greatnesses.
Chinese
现在这个规矩，也有人说是持律者格玛拉室利的观点。虽然有很多规矩，比如通过具备三大特点来讲解等等。但因为这本身是依靠续部的口诀，所以要用五个算数开头来讲解。如《隆钦喇嘛》中所说：“为了使听闻少的初学者生起信心，从根本上摧毁口诀总义的算数开头。”因此，为了做到严谨并使人信服，要说明是由哪位论师所著，为了做到不违背佛语并建立宗派的论典，要说明是从哪个续部中摘录以及属于哪个派别，为了使教法有确定的名称并理解意义的要点，要说明取了什么名称，为了使著作有意义，要说明以什么必要的目的而作，为了了解并深入，要说明开头结尾所指示的意义和时间。以上是五个方面。第一，一般来说，著作的衡量标准是：上等是见到法性真谛，中等是见到本尊神的面容并获得授记，下等是解释佛语的意旨，区分宗派并反复研究，精通词义并辨别差别。如《圆满大圆满庄严》中所说：“现量证悟法性是上等，上师本尊空行母，获得授记是中等。区分宗派精通佛语词句，辨别差别是下等。”因此，这部论典的作者，论师佛密是具备三种著作标准的，如这部论典中所说：“清净和痛苦，在世俗中也无差别，见解的高低仅此而已。”因此，凭借先前长期修习和兴盛的力量，证悟了诸法平等性的意义，并且深入了解。还有，这部论典中说：“天神之天神”，指的是共同的天神，文殊、观音、金刚手、妙音天女等等，特别是这部论典的续部导师，金刚萨埵等，能够无有间断地见到他们的面容。而且，对于因果乘不可思议的所说内容，能够区分宗派并反复研究，对于词义没有错误和增减，并且能够辨别差别。因此，是由具备上中下三种著作标准的论师所作。或者，至少要精通五明。
English
Now, this system is also said to be the view of the Vinaya holder Gema Mala Shri. Although there are many systems, such as explaining through possessing three great qualities, etc., since this itself is a secret instruction based on the tantra, it should be explained with five numerical beginnings. As it says in the Supreme Scripture Lama: "In order to generate faith in the novice who has little learning, from the root, destroy the numerical beginnings of the general meaning of the secret instruction." Therefore, in order to be rigorous and convincing, it should be explained by which teacher it was composed, in order to not contradict the Buddha's words and to establish the doctrine of the vehicle, it should be explained from which tantra it was extracted and to which school it belongs, in order to have a definite name for the teachings and to understand the essence of the meaning, it should be explained what name was given, in order to make the composition meaningful, it should be explained for what necessary purpose it was made, in order to know and penetrate, it should be explained the meaning and time indicated in the beginning and end. These are the five aspects. First, in general, the standard for composing a treatise is: the best is to see the truth of the nature of reality, the intermediate is to see the face of the yidam deity and receive prophecy, the lowest is to explain the meaning of the Buddha's words, to distinguish the vehicles and repeat them, to be proficient in the meaning of words and to distinguish the particulars. As it says in the Ornament of the Great Perfection: "Directly realizing the nature of reality is the best, the guru, yidam, and dakini, receiving prophecy is the intermediate. Distinguishing the vehicles, being proficient in the words of the Buddha, distinguishing the particulars is the lowest." Therefore, the author of this treatise, the teacher Buddha Guhya, possesses the three standards of composition, as it says in this treatise: "Purity and suffering, are also undifferentiated in the relative, the height and lowness of view is only this much." Therefore, by the power of long-term practice and flourishing from the past, he realized the meaning of the equality of all phenomena, and penetrated it. Also, this treatise says: "God of gods," which refers to the common gods, Manjushri, Avalokiteshvara, Vajrapani, Saraswati, etc., and especially the tantric teacher of this treatise, Vajrasattva, etc., being able to see their faces without interruption. Moreover, for the inconceivable subjects of the cause and effect vehicle, being able to distinguish the vehicles and repeat them, for the meaning of the words, there are no errors or excesses, and being able to distinguish the particulars. Therefore, it was made by the teacher who possesses all three standards of composition, high, medium, and low. Or, at least, one must be proficient in the five sciences.
Chinese
也有人说需要一个“帕”。这位导师成为了印度四河地区所有班智达中的佼佼者，与五百眷属一起无余涅槃，与圣者文殊菩萨一同住在五台山。简略地叙述一下他的传记：这位导师桑结桑瓦最初闻法甚少，但信心极大，一心向往禅修。他学习了文殊阿拉巴杂那的修法，修行的所依是一尊圣文殊菩萨的唐卡，一瓶红黄色的牛奶，一朵乌巴拉花。他在阿修罗的岩洞中修行，成就了一个内相：画像微笑，牛奶沸腾，花朵充满光彩。他将花献给文殊菩萨的画像，喝了牛奶，获得了成就。但导师闻法甚少，不知道如何接受成就，正当他不知所措时，一个夜叉女，说是黑天之子乍喀，用烧红的铁块在他的脸颊上烙印，然后消失了。当他从昏厥中醒来时，看到画像变黑了，牛奶变成了脓液，花朵失去了光彩。他知道自己没有接受成就，于是在牛奶流淌的地方，用舌头舔了一滴，心想：我闻法甚少，这也被视为魔业。就像我和我这样的人一样。之后，他前往萨霍尔地区闻法，从萨霍尔国王扎巴哈斯蒂那里，首先听取了《集密意续》，以及《坦特拉庞扎哈》。之后，他听取了所有外续，成为了一位伟大的学者。据说，他还著有《窍诀阿瓦达惹》、《广释后禅定》等许多著作。之后，他学习并精通了许多内续，心中想着要进行禅修。但他却成了一位讲经的导师，没有进行禅修。他说：现在即使闻法再多，也被视为魔业，就像我和我这样的人一样。说完，他前往西藏的ra寺岩洞，在冈底斯山的策拉进行禅修。他将本尊观为金刚萨埵，并进行修行，因此本尊
English
It is also said that one 'pa' is needed. This master became the foremost among all the panditas of the four rivers of India, passed away without remainder with five hundred attendants, and dwells together with the noble Manjushri on Mount Wutai. To relate a brief biography: This master Sangye Sangwa initially heard little Dharma, but had great faith and was devoted to meditation. He learned the practice of Manjushri Arapacana, and the support for his practice was a thangka of the noble Manjushri, a vase full of reddish-yellow milk, and one utpala flower. He practiced in the Asura cave, and one inner sign was accomplished: the painted image smiled, the milk boiled, and the flower was full of radiance. He offered the flower to the painted image of Manjushri, drank the milk, and attained accomplishment. However, because the master had heard little Dharma, he did not know how to receive the accomplishment. While he was wondering what to do, a yakshini, claiming to be the son of the black god Charkas, branded his cheek with a red-hot iron and then disappeared. When he awoke from his faint, he saw that the painted image had turned black, the milk had become pus, and the flower had lost its radiance. Knowing that he had not received the accomplishment, he licked a drop of the spilled milk with his tongue, thinking: I have heard little Dharma, and this should also be regarded as the work of demons. Like me and those like me. After that, he went to the land of Zahor to hear the Dharma, and from the king of Zahor, Prabahasti, he first heard the Guhyasamaja Tantra and the Tantrapanjataka. After that, he heard all the outer tantras and became a great scholar. It is said that he also wrote many texts, such as the Quintessential Instructions of Avadhuta and the Extensive Commentary on Later Samadhi. After that, he learned and mastered many inner tantras, and thought of meditating. But he became a teaching master and did not meditate. He said: Now, even if one hears much Dharma, it should be regarded as the work of demons, like me and those like me. Having said this, he went to meditate in the Ra Gon cave in Tibet, at Tséla of Mount Kailash. He made Vajrasattva his tutelary deity and practiced, so the tutelary deity
Chinese
当他显现真容，安住于能辨别显现之定的境界时，吐蕃赞普赤松德赞听闻此事，于是派遣三位译师：斯曼殊师利、扎卡牟德吉、藏特列列扎，携带三bre金粉前去迎请。另一种说法是，努南喀宁波、朗苏嘎多果恰、念康巴之神、扎卡牟迪哲、以及邬瓦赤协五人。之后，他们来到上师跟前，献上两bre金粉，请求上师前往吐蕃。上师说：“我需要请问本尊，现在是否是调伏吐蕃红面罗刹的时机。”于是在夜晚供养了盛大的会供轮，但祈请后本尊并未给予答复。据说，这意味着调伏的时机尚未到来。另一种说法是，上师说：“过去在扎普札度拉神殿，当班智达们进行辩论时，曾检验过吐蕃红面罗刹应由谁来调伏。预言说，在赤松德赞国王时期，将由莲花生大士来调伏，因此莲花生大士会前往吐蕃。”因此，上师没有允许他们前往吐蕃。然而，上师说：“我的佛法将会利益他们。”于是赐予灌顶和开示佛法。他说，他能加持冈底斯山的冰晶佛塔，能加持玛旁雍错的青玉坛城，能通过投掷线团将一由旬和一俱卢舍化为天界宫殿。说完，他将线团投向面前的虚空，金刚界诸尊顿时清晰显现。他说：“你们是要从我这里接受灌顶，还是从诸神那里接受灌顶？”他们不明白上师的心意已化为天界宫殿，反而认为自己卑劣，诸神高尚，因此请求从诸神那里接受灌顶。据说，诸神随即隐没不见。于是，鲁说：“如果从我这里接受灌顶，就能从诸神那里获得灌顶。但因为我们认为自己卑劣，诸神高尚，所以诸神都隐没不见了。”尽管如此，上师还是赐予了灌顶。为译师们开示佛法。当时，他传授了许多大瑜伽的修法，特别是将金刚萨埵幻化网的口诀浓缩为三相圆满的简易道。即便如此，他们仍然难以轻易证悟，于是传授了九品次第道。