English
Hearing with the ear faculty, proceeding in the stream of wisdom, opening the lotus of the mind, storing in the vase of the heart. It is said that one must taste the honey of meaning. In the Sutra of Arraying Trees, it says: One should generate the perception of oneself as a patient, the virtuous friend as a doctor, the Dharma as medicine, and diligent practice as nursing. Furthermore, for those who wish to be liberated from the ocean of suffering of samsara, nothing other than the sacred Dharma will be of any benefit, therefore listen. The lama who teaches that Dharma is like the actual, perfectly complete Buddha, therefore listen. The Dharma spoken from his mouth is more precious than medicine that revives the dead, therefore also listen. Thirdly, the benefits of listening in this way are: In the Sutra Requested by Maitreya's Lion's Roar, it says: For the sake of showing the doctrine at the time when the doctrine is declining, by striking the sound of a drum or a bell, even hearing it will attain enlightenment, what need is there to mention reading for the sake of listening? In particular, the benefits of hearing secret mantras are: In the Perilous Cliff, it says: Just as the sound of unlocking a lock, through the door of hearing and thinking of liberation, all streams of consciousness are liberated, going unimpeded. Secondly, the classification of the sacred Dharma that is to be explained has three parts: identifying the sacred Dharma in order to know the entrance of the individual, showing the method of explanation in order to know its meaning without error, and the actual occasion of the subject matter to be explained. Firstly, identifying the Dharma is, in general, the Dharma that transcends both samsara and nirvana. Among them, in terms of the Great Vehicle and the Small Vehicle, it is the Great Vehicle. Within the Great Vehicle, in terms of the Sutras and Tantras, it is the Tantras. Within the Tantras, in terms of the Outer and Inner Tantras, it is the Inner Tantras. Among them, in terms of Maha, Anu, and Ati, it is Maha. Among them, in terms of the Father Tantra, Mother Tantra, and Non-Dual Tantra, here it is the Non-Dual Tantra. Among them, in terms of the Tantras and Instructions, here it is the Instructions. Within the Instructions, there are the instructions for realizing the meaning of the Tantras, and the instructions for learning and practicing, here it is the latter. Among them, in terms of the main and secondary conditions, this is the instruction that emphasizes the samadhi, which is the nature of the path. Secondly, the method of explanation is that this is an instruction based on the Tantras, therefore it should be explained in five ways: The Supreme Lama said: In order to generate faith in the new student who has little learning.
Chinese
“言语总义算头从头破。”因此，算头有五种。在《律藏总纲》中说：“为了通达意义的善知识，具有五种名称的殊胜正法，产生乘和律藏的源头，词语的汇集之处，以及成为意义的必要，是所有论典的算头。”所说的五种意义中，第一，为了使源头清净且令人信服，是由哪位善知识所造呢？是由具备上中下三种程度的作者，即精通且成就的大学者桑结桑瓦所造。如《圆满大成就庄严》中所说：“亲证法性为上等，获得上师本尊空行母的广大教言为中等，精通词句的解释，区分细微差别为下等。”第二，不违背佛语，且是从哪个续部中摘录的呢？如其自身所说：“从十万续部中。”因此，是从《意幻化网》十万品续部中摘录的。第三，为了确立乘的自身宗义，属于哪个方面呢？属于玛哈瑜伽的乘。第四，为了使教法有明确的名称，并且仅仅了解意义的要点，名称是：一般来说，名称的安立方式有五种，如其自身所说：“名为胜道，名为道之安立。”因此，是以意义自身的体性来命名的。第五，为了使著作有意义，是为哪个人的目的而造的呢？如其自身所说：“为了具有高贵种姓的扎玛，以及之后的未来有缘者。”因此，是为了上师自身的亲近弟子和未来具有业缘和福分的人们的目的而造的。༈ 第三个是所讲正文的实际意义，分为三个部分：进入口诀写作的支分，即开头的意义；为了使一切法都融会贯通，即正文的意义；以及口诀写作圆满完成，即结尾的意义。第一部分分为两个：计数，首先是为了消除障碍并圆满资粮而顶礼；其次是陈述，以“敬信”作为讲述的基础，并有五个方面的差别：敬信于何者？由何者敬信？以何种方式敬信？为何目的而敬信？以及辩驳回答。首先是敬信于何者？梵语为Śrī（梵文天城体：श्री，梵文罗马拟音：śrī，吉祥），藏语为“华”。
Chinese
其中，从比喻和意义两个方面来说。比喻就像世间将人和财富圆满兴盛称作“吉祥”一样。意义是指具有圆满兴盛的优良功德。它分为共同和不共同两种。第一种是下乘所引导而获得的果，是证悟自我的吉祥。由此利益所化众生，是慈悲利他的吉祥。第二种是其中的差别吉祥，有三种。第一种是自性任运成就的吉祥：根本自生智慧具有五种或二十五种大果，即身、语、意、功德、事业任运成就。就像白芥子中任运成就黑油一样。第二种是证悟自我的吉祥：通过证悟并熟悉那个意义，果位身和智慧的坛城得以显现。就像太阳升到天空一样。第三种是大悲自然而然产生的吉祥：像这样仅仅为了自身获得果位，自然而然地，或者不由自主地，对所有其他所化众生都会产生事业。就像太阳的光芒，温暖柔和，不费力气地使其他事物的黑暗和寒冷不由自主地消融一样。像这样，三种吉祥具有自性。如《次第》中所说：“自性显现，圆满一切希望。”如是。珍宝金刚石能摧毁所有坚硬的物质，而自身却无法被任何事物摧毁，如同自生智慧。它能摧毁所有恶见以及根本和道的过患，而自身却无法被任何事物所破坏，这就是事业摧毁他者的金刚。如《广大》中所说：“摧毁且无法被任何事物摧毁，自生大者，天中之天。如是证悟之觉性，名为金刚。”如是说。远离过患，因此，在自生智慧的自显中，非造作的色身是体性非造作的金刚。如《次第三》中所说：“远离因缘的刹那，自生而生。”如是。从那之中，不需从他处寻找大果的功德，身、语、意、功德、事业五种或二十五种圆满，是功德无勤的金刚。如《托噶提》中所说：“身语意功德中，庄严之轮
English
Therein, from the two aspects of example and meaning. The example is like how in the world, abundance of people and wealth is called "glory." The meaning refers to having abundant excellent qualities. It has two types: common and uncommon. The first is that obtaining the fruit led by the lower vehicles is the glory of self-realization. By that, benefiting sentient beings is the glory of compassion for others. The second, the glory of distinction within that, has three aspects. The first is the glory of spontaneously accomplished nature: the basis of self-arisen wisdom has five or twenty-five great fruits—body, speech, mind, qualities, and activity—spontaneously accomplished. Like black oil spontaneously accomplished in white mustard seed. The second is the glory of self-realization: by realizing and becoming familiar with that meaning, the mandala of the fruit, body, and wisdom becomes manifest. Like the sun rising in the expanse of the sky. The third is the glory arising naturally from great compassion: like that, just by obtaining the fruit for oneself, naturally or involuntarily, activity arises for all other sentient beings to be tamed. Like the sun's rays, warm and gentle, effortlessly causing the darkness and cold of others to involuntarily dissolve. Like that, the three glories are endowed with essence. As it says in the "Sequence": "Nature manifests, fulfilling all hopes without exception." Thus. The precious diamond can destroy all hard substances, yet cannot be destroyed by anything, like that self-arisen wisdom. It destroys all wrong views and faults of the ground and path, yet cannot be overcome by anything, this is the vajra of activity destroying others. As it says in the "Extensive": "Destroying and cannot be destroyed by anything, the great self-arisen, the god of gods. Thus, the awareness of realization, is called Vajra." Thus it is said. Being free from faults, therefore, in the self-appearance of self-arisen wisdom, the uncompounded form body is the essence of uncompounded vajra. As it says in the "Three Stages": "A moment free from cause and condition, arising as self-arisen." Thus. From that itself, without seeking the qualities of the great fruit from elsewhere, the five or twenty-five perfections of body, speech, mind, qualities, and activity are the vajra of effortless qualities. As it says in the "Thug Thig": "In body, speech, mind, and qualities, the wheel of ornaments"
Chinese
二十五，如是说。它本身脱离了因缘，任何对治都无法摧毁的，是体性脱离生灭的金刚。一切造者续云：所谓金刚者，从作用而说。对于心性的自性而言，是无生灭的体性。因此称之为金刚。如是说。而且，所证悟的平等法界本身与能证悟的明智，二者无合无离，是自性不可分割的金刚。《幻化网根本续》云：诸法无余皆无二，自明菩提心性即是，无有差别的自性，是名为金刚。如是说。如是，以五种理由成就金刚。其义即是，由于显现与空性二者无别，故称为心。无有作者，自然而然地自明，故称为心。由于不为有无、常断等所动摇，故称为心。不思彼此外境与有境，这些是究竟诸佛的密意，因此与道和下乘之心不同，故称为大心。《次第论》云：自明普照，以无我故，离诸分别。如是说。诸佛的身语意事业之事业，以息增怀诛四种，摧伏四魔。五烦恼安住于五智慧中，然因未识其体性，故生起烦恼之魔。仅于烦恼显现为智慧之时，烦恼之魔自然摧伏，是为息灭之事业。五蕴未识为五部，故生起蕴之魔。彼五蕴显现为五部而了悟，故摧伏蕴之魔，是为增益之事业。心性本无生灭，然执着为二，故生起死主之魔。仅于生灭无二中现证，故摧伏死主之魔，是为怀爱之事业。于义，本尊与证悟二者无别，然执着为二，故生起天子之魔。仅于本尊与证悟无二中现证，故摧伏天子之魔，是为诛灭之事业。《广大论》云：断除魔众之誓言是，烦恼自性完全清净，五蕴自性现前成佛，安住于无生灭之长寿，自性即是本尊之坛城。如
English
Twenty-five, it is said. That which is free from causes and conditions, and cannot be destroyed by any antidote, is the vajra that is free from the characteristics of arising and ceasing. The All-Creating King says: "Vajra" is said from the action. For the essence of the heart, it is the characteristic of no arising and ceasing. Therefore, it is called vajra. It is said. Moreover, the very expanse of equality to be realized and the wisdom of discriminating awareness that realizes, the two are neither combined nor separated, is the vajra of indivisible nature. The Magical Net Mirror says: Since all phenomena are non-dual, self-awareness is the nature of the mind of enlightenment, the very nature without difference, is said to be vajra. It is said. Thus, the vajra is established by five reasons. The meaning is that, since appearance and emptiness are non-dual, it is called mind. Without a doer, it is naturally self-illuminating, so it is called mind. Since it does not waver to other extremes such as existence and non-existence, permanence and annihilation, it is called mind. It does not think of objects and subjects, these are the ultimate intentions of the Victorious Ones, therefore it is different from the minds of the path and the lower vehicles, so it is called the Great Mind. The Sequence of Actions says: Self-awareness is all-illuminating, because of no self, it is free from all discriminations. It is said. The activities of the body, speech, and mind of the Victorious Ones, through the four activities of pacifying, increasing, magnetizing, and wrathful, subdue the four maras. Although the five afflictions abide in the five wisdoms, the mara of afflictions arises because their essence is not known. As soon as the afflictions appear as wisdom, the mara of afflictions is naturally subdued, which is the activity of pacifying. The five aggregates are not known as the five families, so the mara of the aggregates arises. When those same aggregates are realized as the five families, the mara of the aggregates is subdued, which is the activity of increasing. The nature of mind is without arising and ceasing, but grasping at it as two, the mara of the Lord of Death arises. As soon as the non-duality of arising and death is manifested, the mara of the Lord of Death is subdued, which is the activity of magnetizing. In meaning, the deity and realization are non-dual, but grasping at them as two, the mara of the son of the gods arises. As soon as the non-duality of the deity and realization is manifested, the mara of the son of the gods is subdued, which is the activity of wrathful. The Extensive Treatise says: The commitment to cut off the hordes of maras is that the very nature of afflictions is completely purified, the very nature of the five aggregates is manifestly enlightened, abiding in the immortality of no arising and ceasing, the very self is the mandala of the deity. Like