English
For those with pure perception and awareness holders, etc., it appears as the mandala of deities. Thus, it is undeniable that there are various appearances, both pure and impure. Although all appearances are similar in that they are merely appearances, which appearance should be regarded as supreme? The appearance as the mandala of deities should be regarded as supreme, because it attains the ultimate meaning and is not deceptive. This statement establishes appearance as deity. Furthermore, because it has always abided as self-arisen wisdom, and there is nothing other than self-appearance, and because the appearance of wisdom, free from obscurations, is not deceptive, it must be regarded as valid. Therefore, in order to establish the subject as wisdom, the refutation of erroneous conceptual debates has been well explained, and that text itself should be consulted. The essential points of these have already been explained in the general meaning of the Guhyagarbha Tantra, so I will not elaborate here. Furthermore, in this very scripture, it is said: The great secret mantra yoga tantra considers all phenomena to be enlightened in the realm of the body, speech, and mind vajra, and considers it to be the mandala of self-appearing wisdom, and that essence, image, and samadhi are also inseparable. How should that be established? It should be determined by scripture, instruction, and reasoning. In this way, its meaning is extensively explained one by one. Furthermore, the inner tantra of secret mantra considers all forms to be the body of the Buddha, not merely as a basis or cause, but as the essence itself. How is that considered? Whatever phenomena appear in the world, encompassing the container and its contents, those are the body of the Buddha. There is no difference whatsoever between the Buddha appearing as body color, hand symbols, marks and signs, qualities, and miracles, and the body of the Buddha appearing as phenomena encompassing the container and its contents. Thus, one is able to guide beings, and the other is not, so how can they be the same? The answer is that for those whose karma is pure, anything can accomplish benefit, but for those whose karma is impure, nothing can accomplish benefit, so there is no difference. Then, why are the appearances Buddhas? Because of the purity of their nature. And so on, through the means of scripture and reasoning.
Chinese
广为宣说。因此，将邬金莲花生等四位大成就持明者的意境融为一体而著成的《噶举德谢杜巴》法类，这部密咒教言的珍宝钥匙中，将显现修持为天尊的经文、理智和诀窍，这部现量存在的《佛陀手持》至为重要，所有宁玛派都应详加审查。如此，若能完善地确定见地，无论进入生起次第或圆满次第之门，都要以见地来决断，以行持来舍弃，安住于金刚嬉戏之相这三者来修持。如玛哈瑜伽，以视一切法为五种伟大之自性的天尊，即身、语、意、功德、事业来决断。在那样的见地中，以无取舍的行持，无论做何种结合或解脱，都不会被烦恼和习气所染污，因此那样的行持被视为舍弃之法。安住于嬉戏之相，就是不超越成就之边际，以无二的方便与智慧来占据地位。同样，阿努和阿底的见、行、嬉戏之相这三者，也应如教言之钥匙般了知。第二，讲述各自不同的宗派，无上内密咒也分为生起次第玛哈瑜伽，圆满次第阿努瑜伽，大圆满阿底瑜伽这内续三部。其中，最初的玛哈瑜伽，有十八部大怛特罗的教义续部，以及文殊身等续部所阐述的修部两种。此处讲述这些共同的宗派，以及分别讲述修部的类别这两种。首先，玛哈瑜伽派的见地是将所有世俗之法视为清净天尊的坛城，并且从胜义谛上确定这些与原始法界无二，真谛无别，远离心识的行境。修持是以三摩地三种形态及其支分的方式，将显现存在显现为天尊坛城的生起次第作为主要道路。行持是从不取舍任何显现之物，以善巧方便的特殊行持，接受结合解脱等。果
English
It is widely proclaimed. Therefore, this "Ka-gyu De-shek Du-pa" Dharma class, composed by integrating the insights of the four great accomplished vidyadharas such as Orgyen Padmasambhava, this precious key to the secret mantra teachings, reveals the scriptures, intellect, and profound instructions for accomplishing appearance as deities. This manifest "Buddha Handheld" is of utmost importance, and all Nyingmapas should examine it thoroughly. Thus, if one can perfectly establish the view, whether entering the gate of the generation stage or the completion stage, one should decide with the view, abandon with the conduct, and practice by abiding in the three aspects of vajra play. According to Mahāyoga, one decides by viewing all dharmas as deities who are the essence of the five greatnesses: body, speech, mind, qualities, and activities. Within such a view, with conduct free from acceptance or rejection, no matter what union or liberation is done, one will not be defiled by afflictions and habitual tendencies. Therefore, such conduct is taught as the method of abandonment. Abiding in the aspect of play is to not transcend the boundary of accomplishment, but to occupy the ground with the conviction of non-duality of skillful means and wisdom. Similarly, the three aspects of view, conduct, and play of Anu and Ati should also be understood as in the key of the teachings. Secondly, in explaining the distinct tenets of each, the unsurpassable inner mantra is also divided into the generation stage Mahāyoga, the completion stage Anuyoga, and the Great Perfection Atiyoga, these three inner tantra categories. Among them, the initial Mahāyoga has two
Chinese
因此，希望通过修持四种持明者的道，在耶格法轮大会的坛城中成佛。此外，在密宗的经典中，观修本尊、念诵咒语、绘制坛城、接受灌顶等等，所有这十个方面的修学，都是以有相的方式来修持的。那些具有显现之境的智慧之人，主要依靠生起次第来修持，通过生起次第的稳固禅定，引导进入圆满次第，从而进入生起次第和圆满次第双运的境界。所有这些道的要点，都归结于将玛哈瑜伽的显现观修成本尊的关键，如果不具备这一点，就会变成道的幻影。第二，分别讲述修部（Sgrub-sde）的
English
Therefore, it is desired to attain Buddhahood in the mandala of the Yige Khorlo assembly by traversing the path of the four Vidyadharas. Furthermore, in the tantric scriptures, contemplating deities, reciting mantras, drawing mandalas, receiving empowerments, and so on, all ten aspects of learning are practiced with elaboration by those who have minds focused on the objects of appearance. They mainly rely on the generation stage to practice, and through the stable samadhi of the generation stage, they lead into the completion stage, thereby entering the state of union of the generation and completion stages. All the key points of these paths come down to the key of accomplishing the appearance of Mahayoga as a deity. If this is not present, it will become a mere image of the path. Secondly, specifically explaining the categories of the Sadhana Section (Sgrub-sde): There are three types: the Sadhana of the Life-force of the Oath-bound Ones, the Sadhana of Wrathful Mantras, and the Sadhana of Evil Mantras. The first is further divided into two types: the Sadhana of the Life-force of the Transcendent and the Non-Transcendent. Firstly, all the transcendent deities are gathered into six families, from the Sadhana of Manjushri's Body to the Sadhana of Mamo Casting Spells, which are known as the Six Secret Sections. Although each of these has countless methods of practice, all Sadhana of Manjushri's Body are gathered into the Life-force of Yamantaka. All Sadhana of Padma's Speech are gathered into the Life-force of Hayagriva. All Yangdag are gathered into the Life-force of Heruka. All Amrita (Dütsi) are gathered into the Life-force of Mahottama (Chechok). All Phurpas are gathered into the Life-force of Vajrakumara. All Mamos are gathered into the Life-force of Samantabhadri. Secondly, all mundane Sadhana of the Life-force are also gathered into the Life-force of the Eight Classes of Gods and Spirits, which are also divided into male and female lineages. Thus, no matter which deity, transcendent or non-transcendent, whose Life-force is being practiced, there are three ways of practice: outer, inner, and secret. The outer practice relies on external substances, practicing in the manner of stupas and casting spells, obtaining various siddhis as desired, according to the power of karma and aspiration. The inner practice is through mantras and samadhi. By stimulating the lineage with the heart mantra, the deity involuntarily draws near, and by not abandoning samadhi, whenever it is possible, the deity of the practice is actually accomplished and brought under control. Finally, the wrathful mantra
Chinese
我通过恶咒施法，所有事业如降伏怨敌等都能成就。秘密修持是因为智慧和禅定可以运用，因此，以智慧了知一切仪轨皆为自心之游舞，以禅定能自在转变之时，便能掌握自心之法性，自生之智慧永不间断，不被他力、业和烦恼所染污之时，就称为修持生命大智慧。这些要点在生命的章节中已初步阐述，实际上，修持智慧和世间诸神的命，从而自在获得成就的要诀，在修部法类中已清晰而深刻地阐述。例如，如何根据经部的五种次第和修法总体的五种方式进行实修，通过诀窍的口诀，不浪费地像从手中放出宝珠一样成就悉地。第二，忿怒咒的修法也有两种：秘密咒的忿怒咒和诅咒的忿怒咒。第一种有文殊及其眷属的忿怒咒、饮血尊众的忿怒咒、马头明王尊众的忿怒咒、莲花自在的忿怒咒、金刚橛的忿怒咒、降伏傲慢的忿怒咒、护法母的忿怒咒。诅咒的忿怒咒有十八傲慢或八十千傲慢种类的忿怒咒。第三，恶咒的修法也有两种：摧毁外器世界的黑色施法恶咒和摧毁内情众生的黑色施法恶咒。其中第二种，即内在的恶咒，又分为智慧本尊的恶咒和鬼神八部的恶咒。第二，隆阿努瑜伽的见地是，依靠隆部的法类，显现的部分是本来清净的普贤王如来自性任运成就的坛城，其空性部分是普贤王母如是之坛城，即界智二者并非各自独立，而是无二无别，这被称为佛子大乐菩提心之坛城，此处显有之诸法皆为清净平等大乐，即其他隆部之阿赖耶识
English
I accomplish all activities such as subduing enemies and obstacles by applying evil mantras to actions. Secret practice is possible because wisdom and samadhi can be used. Therefore, when all rituals are known as the play of one's own mind through wisdom, and one can freely transform through samadhi, one gains mastery over the unchanging flow of self-arising wisdom, the nature of mind. When one is not defiled by the power of others, karma, and afflictions, it is called practicing the great life wisdom. The key points of these are initially explained in the section on life. In essence, the key instructions for practicing the life force of wisdom and worldly deities, thereby freely attaining siddhis, are clearly and profoundly taught in the collection of practice sections. For example, how to practically apply the five sequences of scripture and the five general methods of practice, as explained, making the instructions of the key points not wasted, but attaining siddhis like releasing a jewel from one's hand. Second, there are also two types of wrathful mantra practice: the wrathful mantra of secret mantras and the wrathful mantra of curses. The first includes the wrathful mantra of Manjushri and his retinue, the wrathful mantra of the blood-drinking deities, the wrathful mantra of the Hayagriva deities, the wrathful mantra of Padma Wangchen, the wrathful mantra of Vajrakilaya, the wrathful mantra of subduing pride, and the wrathful mantra of the Mamos. The wrathful mantra of curses includes the wrathful mantra of the eighteen arrogant ones or the eighty thousand types of arrogant ones. Third, there are also two types of evil mantra practice: the black magic evil mantra that destroys the outer world and the black magic evil mantra that destroys the inner sentient beings. Of these, the second, the inner evil mantra, is further divided into the evil mantra of the wisdom deities and the evil mantra of the eight classes of gods and demons. Second, the view of Lung Anu Yoga is based on the Lung teachings. The appearing aspect is the mandala of Samantabhadra, pure from the beginning, spontaneously accomplished, and its emptiness aspect is the mandala of Samantabhadri as it is, that is, the two, space and wisdom, are not separate but indivisible, which is called the mandala of the son, great bliss, bodhichitta. Here, the essence of all phenomena of existence is pure, equal, great bliss, that is, the alaya of other Lung teachings.