Chinese
秘密真言古翻派宁玛巴的教法纲要略说，名为《善说光明之喜宴》。吉扎耶谢多吉著。 秘密真言古翻派宁玛巴的教法纲要略说，名为《善说光明之喜宴》。吉扎耶谢多吉著。 古 ཧྱ （藏文，梵文天城体：गुह्य，梵文罗马拟音：guhya，汉语字面意思：秘密） 曼 怛 啰（藏文，梵文天城体：मन्त्र，梵文罗马拟音：mantra，汉语字面意思：真言） 布 尔 哇（藏文，梵文天城体：पूर्वा，梵文罗马拟音：pūrvā，汉语字面意思：先前） 瓦 尔 达 纳（藏文，梵文天城体：वर्त्तन，梵文罗马拟音：varttana，汉语字面意思：转变） 布 啰 纳（藏文，梵文天城体：पुराण，梵文罗马拟音：purāṇa，汉语字面意思：古老） 夏 萨 纳（藏文，梵文天城体：शासन，梵文罗马拟音：śāsana，汉语字面意思：教法） བྱ བ 斯 他 帕 纳（藏文，梵文天城体：व्यवस्थापन，梵文罗马拟音：vyavasthāpana，汉语字面意思：安排） 帕 惹 谛 桑 乞 帕 塔 哈（藏文，梵文天城体：प्रतिसंक्षेपतः कथित，梵文罗马拟音：pratisaṃkṣepataḥ kathita，汉语字面意思：简略地说） 苏 巴 希 塔 阿 洛 郭 匝 瓦 哈（藏文，梵文天城体：सुभाषितालोकोत्सव，梵文罗马拟音：subhāṣitālokotsava，汉语字面意思：善说光明之喜宴） 纳 玛（藏文，梵文天城体：नाम，梵文罗马拟音：nāma，汉语字面意思：名为） 毕 哈 惹 谛（藏文，梵文天城体：विहरति，梵文罗马拟音：viharati，汉语字面意思：住）。 名为《秘密真言古翻派宁玛巴的教法纲要略说，善说光明之喜宴》之论著。 ཡོ 悉 达 瓦 尔 亚 斯 塔 帕 达 尼 玛 札 仁 齐 札 达 啰 瓦 嘎 毕 布 达 萨 尔 瓦（藏文，梵文天城体：यो सिध्द वर्यास्त पदानि मात्र ञ्चित्रा धरो वाक्प बिबुध्द सर्व，梵文罗马拟音：yo siddha varyāsta padāni mātra ñcitrā dharo vākpa bibudha sarva，汉语字面意思：证得成就胜位，仅持稀有语者，通达一切）。 何者成就胜位仅获得，稀有之语自在诸佛陀。 三界调伏上师身显现，邬金金刚持祈请赐加持。 胜妙方便大乐光明网，智慧空性本然手印摄。 常恒动摇命根所依处，嘿汝嘎尊遍主祈垂护。 无垢法性水藏所生起，善说莲花语之甚稀奇。 殊胜意义蜂蜜花蕊落，具慧蜜蜂欢喜愿增盛。 如是圣者世间自在尊，于彼清凉雪山之国度。 化身法王祖孙三辈众，发心事业无上之助伴。 导师之债堪布阿阇黎，班智达与菩萨译师等。 翻译讲说听闻及修持，确立教法建立胜幢幡。 努钦叔侄素尔巴祖孙，娘若绒隆等成就持明。 与真佛陀无别之大德，无名家族兴盛极广大， 至今讲修事业之法流，和合受持而住之宁玛。 此派教法体系之建立，摄略精要而略作阐述。 初于共同轮涅之诸法，认定其性建立其定义。 彼有三者，体性，决定。
English
A Brief Exposition on the Doctrinal System of the Ancient Translation School of Secret Mantra, Nyingma: A Delightful Feast of Light, Eloquently Explained. By Jigdral Yeshe Dorje. A Brief Exposition on the Doctrinal System of the Ancient Translation School of Secret Mantra, Nyingma: A Delightful Feast of Light, Eloquently Explained. By Jigdral Yeshe Dorje. Guhya (藏文，梵文天城体：गुह्य，梵文罗马拟音：guhya，汉语字面意思：Secret) Mantra (藏文，梵文天城体：मन्त्र，梵文罗马拟音：mantra，汉语字面意思：Mantra) Pūrva (藏文，梵文天城体：पूर्वा，梵文罗马拟音：pūrvā，汉语字面意思：Former) Varttana (藏文，梵文天城体：वर्त्तन，梵文罗马拟音：varttana，汉语字面意思：Turning) Purāṇa (藏文，梵文天城体：पुराण，梵文罗马拟音：purāṇa，汉语字面意思：Ancient) Śāsana (藏文，梵文天城体：शासन，梵文罗马拟音：śāsana，汉语字面意思：Doctrine) Vyavasthāpana (藏文，梵文天城体：व्यवस्थापन，梵文罗马拟音：vyavasthāpana，汉语字面意思：Establishment) Pratisaṃkṣepataḥ kathita (藏文，梵文天城体：प्रतिसंक्षेपतः कथित，梵文罗马拟音：pratisaṃkṣepataḥ kathita，汉语字面意思：Briefly spoken) Subhāṣitālokotsava (藏文，梵文天城体：सुभाषितालोकोत्सव，梵文罗马拟音：subhāṣitālokotsava，汉语字面意思：A Delightful Feast of Light, Eloquently Explained) Nāma (藏文，梵文天城体：नाम，梵文罗马拟音：nāma，汉语字面意思：Named) Viharati (藏文，梵文天城体：विहरति，梵文罗马拟音：viharati，汉语字面意思：Dwells). This is the treatise called "A Brief Exposition on the Doctrinal System of the Ancient Translation School of Secret Mantra, Nyingma: A Delightful Feast of Light, Eloquently Explained." Yo siddha varyāsta padāni mātra ñcitrā dharo vākpa bibudha sarva (藏文，梵文天城体：यो सिध्द वर्यास्त पदानि मात्र ञ्चित्रा धरो वाक्प बिबुध्द सर्व，梵文罗马拟音：yo siddha varyāsta padāni mātra ñcitrā dharo vākpa bibudha sarva，汉语字面意思：Whoever has attained the supreme accomplishment, merely holding wondrous words, is a complete Buddha). Whoever has attained the supreme accomplishment, merely holding wondrous words, The Vajra Speech of all the Victorious Ones, free from holding onto marvels. Trailokya netā guru kāya dṛṣṭā dhiṣṭhantu padmā kara go dharina. May Orgyen Vajradhara, who appears as the body of the Guru, subduing the three realms, bestow his blessings. All the networks of the supreme method, the appearance of great bliss, are sealed in the innate mudrā of wisdom and emptiness. May Heruka, who fully dwells as the life force of the stable and moving, and the all-pervading Lord, protect me until enlightenment. From the stainless water treasury of Dharma arises the beautiful and wondrous utpala flower of eloquent speech. As the pollen of the nectar of good meaning drips, may the feast of joy for discerning bees ever increase. Furthermore, through the unparalleled aspiration and activity of the three ancestral Dharma Kings, emanations in this cool land of snow mountains, the realm of the noble Lord of the World, taking as their support the kindness of the Teacher, Abbot, Paṇḍitas, Bodhisattvas, and Translators, they clearly established the Victorious Teachings as the foundation through translation, explanation, teaching, learning, meditation, and accomplishment. From that, the great families of Nubchen, Khuwon, Zurpa, the ancestral descendants of Nyang, Rong, Long, and others, realized siddhas and vidyādharas, indistinguishable from the actual Victorious Ones, burst forth, and until now, the stream of activity of explanation and accomplishment has been maintained equally. This is the well-known Ancient Translation School of Secret Mantra, Nyingma, and I wish to explain a brief summary, condensing the essence, of the establishment of the body of its teachings. First, one must generally identify the phenomena of saṃsāra and nirvāṇa, and establish their definitions. There are three aspects to this: essence, definition,
Chinese
词。分类。第一，以对境而言，因有漏业在三界中轮回，并且仅仅体验痛苦的过患自性，这是世间法的特征。凭借依于自相续，能摧毁二障并且从轮回的痛苦中救护，具有清净功德，这是出世间法的特征。如是说：一切诸苦及，消除一切障，是殊胜之法。第二，词源是：ཌུ་དྷྲི྅྄་（藏文，梵文天城体，梵文罗马拟音：ḍudhriñ，汉语字面意思：执持）。从这个词根衍生出名为དྷརྨ་（藏文，梵文天城体，梵文罗马拟音：dharma，汉语字面意思：法）的词，持有或包含十种含义。如《如意宝》中所说：因为持有所有，所以是དྷརྨ་（藏文，梵文天城体，梵文罗马拟音：dharma，汉语字面意思：法），即是法。十种含义在《成释论》中提到：法是所知、道，涅槃与意境，福德、寿命与经藏，未来、决定与法理。如是，法的声音指向所知，例如经中说：任何法是造作的还是非造作的？以及，所有诸法应如是知。等等。指向道，例如：比丘们，邪见不是法，而正见是法。等等。指向涅槃，例如：皈依于法。等等。指向意境，例如：法处。等等。指向福德，例如：王妃眷属和年轻女子们一起行法。等等。指向寿命，例如：孩子珍视可见之法。等等。指向经藏，例如：比丘，所谓法，即是经部和讽诵部。等等。指向未来，例如：有为之事物是其法。以及，我也未脱离死亡之法和死亡之自性。等等。指向决定，例如：比丘的四法，以及，比丘们，杀生不是法，断除杀生是法。等等。指向法理，例如：地方风俗和种姓制度等等。那么，持有与词义之间如何关联呢？通过所知，能持有自相和共相的特征
English
Word. Classification. First, with respect to the object, the characteristic of worldly dharma is that it revolves in the three realms due to contaminated actions and experiences only the nature of suffering. The characteristic of transcendental dharma is that by relying on the mindstream, it destroys the two obscurations and protects from the suffering of samsara, possessing qualities of pure virtue. As it is said: All sufferings and, Eliminates all obscurations, Is the supreme Dharma. Second, the etymology is: ḍudhriñ (藏文，梵文天城体，梵文罗马拟音：ḍudhriñ，汉语字面意思：holding). From this root is derived the word dharma (藏文，梵文天城体，梵文罗马拟音：dharma，汉语字面意思：法), which holds or contains ten meanings. As stated in the Wish-Fulfilling Jewel: Because it holds all, it is dharma, that is, the Dharma. The ten meanings are mentioned in the Commentary on the Compendium of Knowledge: Dharma is knowable, the path, Nirvana and the object of mind, merit, life and the scriptures, future, certainty and the system of dharma. Thus, the sound of dharma refers to the knowable, for example, in the sutra: Which dharma is conditioned or unconditioned? And, Know all dharmas to be like that. And so on. Referring to the path, for example: Monks, wrong view is not dharma, but right view is dharma. And so on. Referring to Nirvana, for example: Taking refuge in the Dharma. And so on. Referring to the object of mind, for example: The sphere of dharma. And so on. Referring to merit, for example: The queen's retinue and young women practice the Dharma together. And so on. Referring to life, for example: Children cherish the visible dharma. And so on. Referring to the scriptures, for example: Monks, what is called dharma is, namely, the Sutra Pitaka and the Section of Repeated Utterances. And so on. Referring to the future, for example: Conditioned things are its dharma. And, I am not free from the dharma of death and the nature of death. And so on. Referring to certainty, for example: The four dharmas of a monk, and, Monks, killing is not dharma, but abandoning killing is dharma. And so on. Referring to the system, for example: Local customs and caste systems, and so on. How are these related to the meaning of holding? Through the knowable, one can hold the characteristics of self and generality.
Chinese
执持，例如地是坚硬的。水是湿润的。火是温暖的。风是轻盈且流动的。像这样执持自相，以及执持共相，如一切有为法是无常的。一切有漏法是痛苦的。一切法是无我的。涅槃是寂静的。像这样执持共相，以及道和涅槃执持不堕入轮回，意境执持意，福德执持不堕恶趣，寿或命执持身体或同类，圣教执持意义不颠倒，将有执持将有的法，定执持应确定的基础，律执持与自己相同的行为，智慧执持不堕入错谬之方，应以理智衡量。第三，分类有两种：轮回之法和超越之法。这两者的区别在于，《母经》中说：布施，世间也有，超世间也有。那么，什么是世间的布施呢？即布施之后，不能动摇、不能超胜、不能超越世间的，称为世间的布施。布施之后，能够动摇、超胜、超越世间的，称为超世间的布施。如是等等所说，以何种方法究竟成办，其果能否超越世间，就在于此。其中，首先轮回之法有三种：轮回的体性，世间的乘，以及未领悟或错误领悟的见解之阐述。第一，轮回之法是因、无明、理三者同时显现，即同一自性的无明生起了知，于彼未了知，以及俱生无明未识自性，彼与知二者同时生起时，由遍计所执的无明，将自显现视为他者的部分，这三者从一个本体中显现为不同的，因此从基显现为基显现，未了知其从自身所生，因此作为境与有境的能知三无明是因的缘。从自取为他，如在镜中显现自己的面容一般，是所缘的缘。我与我的
English
Holding, for example, earth is solid. Water is moist. Fire is warm. Wind is light and moving. Like this, holding the self-characteristic, and holding the general characteristic, such as all conditioned phenomena are impermanent. All contaminated phenomena are suffering. All phenomena are without self. Nirvana is peace. Like this, holding the general characteristic, and the path and nirvana hold one from falling into samsara, the object of mind holds the mind, merit holds one from falling into bad destinies, life or lifespan holds the body or similar beings, the sacred scriptures hold the meaning without inversion, what will be holds the dharma that will be, certainty holds the basis to be ascertained, discipline holds conduct similar to oneself, wisdom holds one from the side of error, one should measure with reason. Third, the classification has two types: the dharma of samsara and the dharma of transcendence. The difference between these two is, as stated in the Mother Sutra: Giving, there is both worldly and transworldly. So, what is worldly giving? That which, after giving, does not shake, does not excel, does not transcend the world, is called worldly giving. That which, after giving, shakes, excels, transcends the world, is called transworldly giving. As it is said, by what method is it ultimately accomplished, whether the result can transcend the world or not, lies in this difference. Among these, first, the dharma of samsara has three aspects: the nature of samsara, the worldly vehicle, and the explanation of views that are either uncomprehended or wrongly comprehended. First, the dharma of samsara is the simultaneous arising of the three: cause, ignorance, and reason, that is, the ignorance of the same self-nature arises as knowledge, and one does not understand it as such, and the co-emergent ignorance does not recognize its own nature, and when that and knowledge arise simultaneously, the part of the self-appearance that is considered as other by the imputational ignorance, these three appear as different from one essence, therefore, from the basis it appears as the basis-appearance, not understanding that it arises from itself, therefore, the three ignorances that cognize as object and subject are the causal condition. Taking from self as other, like one's own face appearing in a mirror, is the objective condition. The space between me and mine