English
The origin of the blessings after realizing the state is: the five Kayas (Tibetan: སྐུ་), five speech (Tibetan: གསུང་), five minds (Tibetan: ཐུགས་), five qualities (Tibetan: ཡོན་ཏན་), and five activities (Tibetan: ཕྲིན་ལས་) are manifested and accomplished for one's own benefit. Then, for the benefit of others, there are five activities: the fame of the lineage's skillful means is the activity of skillful means. For whom is it done? It is done to be in accordance with the realm of those to be tamed, and to clearly reveal the great prophecies, which is the wonderful and great activity of great secrets, and the activity of cutting off the continuation of karma. Elaborating on the intention is: for the sake of the simultaneous retinue and the enlightened retinue, it is the activity of explaining the tantras of secret mantra. The origin of the way the tantras exist is: the structure of the tantras themselves, the chapters, words, and meanings are not mixed up, and the activity of generating certainty through the wisdom of hearing and thinking. For example, dispelling ignorance is like dispelling the darkness of ignorance, and the view is like the meeting of mother and child. The lamp is: the view of self-arisen wisdom, like the essence of the sun. Certainty of attainment is: the view of unerringly attaining meaning, like a poor person finding a treasure. The essence is: the view of the suchness of enlightenment, like the sky. The definite explanation of the intention is: unmixed and completely perfect, like the reflection of the ocean. The origin of those to be tamed is: the view of the self-pacification of characteristics, like a hero defeating an enemy. Blessing is: the view of the arising of blessings, like miracles appearing on the surface of the sky. The fame of the lineage's skillful means is: eliminating inharmonious faults, like eliminating a tigress's nest, or eliminating poison from a garden. For what is it manifested? The view of liberation being in accordance with meaning, like a wise doctor healing a disease. The definite revelation of great prophecies is: the view of the definite future arising, like the testament of an intelligent minister. The continuation of karma is: the view of the self-purification of habitual patterns, like a bather bathing. The discussion of intention is: the king and ministers gathering together to govern the kingdom. Therefore, these twelve origins, through the five symbolic ways, from the path of aspiration, thought, and accumulation, the great accomplishment is perfected, up to the non-learning fruit, between the state of the five Kayas spontaneously accomplished Vajradhara, classifying the ground, path, and fruit, searching for unique certainty to benefit beings is very important, but now in this degenerate age.
Chinese
由于地的力量，使《总义集经》的讲闻之规趋于衰落，为了在自己的心中播下良好印象的种子，故以少许之语来教诫，谨记于心，为了寻求《意集经》的经义而宣说。现在，在此，以后续的后续，以灌顶之力，将修学密咒的十边之内的要点汇集起来进行讲解。所化之人的根器和根基的差别有次第和同时两种。首先，以次第道的力量，将修学的十边或六边归纳起来，此经的第六品至七十五品广说，但在此简略地说。《经》由听闻而解脱，从一切门汇集，归纳为一个要点，以精通而达到极致的四种修学方式是总义，特别是金刚乘的差别，在此大经中破除增益。最初，如果未获得经、传承、窍诀的甚深意义，就无法辨别取舍之处。因此，将《经》由听闻而解脱，如同解开雄马的束缚一样作为基础。然而，仅凭少量听闻无法解开广大的智慧，因此，寻求众多听闻之门，如同蜜蜂寻觅蜂巢一样多闻。即使多闻，如果未触及实修的要点，自身也无法解脱，因此最终要以实修、经验、窍诀的甚深要点纳入经验之中，归纳为一个要点，必须触及商人寻求利益一样的要点。如此一来，通过听闻了解经的意义，通过传承将经义付诸实践，通过窍诀产生信心，以毫无怀疑的定解来修学，从而达到精通，如同登上高山之巅一样。同样，最初通过听闻和思维两种方式来破除增益的修学方法是四种。在这四种之上，通过实修道来学习的力量。因此，从所学之境的角度来说，有修学的六边，加上前面的四种，则被认为是修学的十处。这修学的六边是：次第以灌顶来解脱，基础以誓言来守护，界限以见地来确定，实践以三摩地来摄取，处所以行持来舍弃，意义以窍诀来证悟。
English
Due to the power of the earth, the tradition of teaching and listening to the Gyüde Düpa (Tantra that Gathers the Intentions) was declining. In order to sow the seeds of good impressions in one's mind, I will give instructions with few words. Keep this in mind, and I speak in order to seek the meaning of the Gongdü Tantra. Now, here, by the power of the later after later tantras, I will gather the essential points of practicing secret mantras within the ten limits and explain them. There are two types of disciples: those who progress gradually according to their disposition and faculties, and those who progress simultaneously. First, by the power of the gradual path, the ten or six limits of learning are summarized. Although this tantra speaks extensively from the sixth chapter to the seventy-fifth chapter, here I will summarize it. The Tantra is liberated by hearing, gathers from all doors, condenses into one point, and excels in learning through four methods, which are the general meaning. In particular, in the Vajrayana tradition, this great tantra cuts off fabrications. Initially, if one does not obtain the profound meaning of the tantra, transmission, and pith instructions, one cannot distinguish what to accept and reject. Therefore, establish the principle that the Tantra is liberated by hearing, like untying a male horse. However, one cannot unravel vast wisdom with little hearing. Therefore, seek many doors of hearing, and listen extensively like a bee searching for a hive. Even if one hears extensively, if one does not hit the essential point of practice, one's own mind will not be liberated. Therefore, ultimately, one must bring the profound essential points of practice, experience, and pith instructions into one's experience, condensing them into one point, and one must hit the essential point like a merchant seeking profit. In this way, one understands the meaning of the tantra through hearing, puts the meaning of the tantra into practice through transmission, and gains confidence through pith instructions. One should learn with unwavering conviction and attain excellence, like reaching the top of a high mountain. Similarly, the four methods of learning are to initially cut off fabrications through hearing and contemplation. On top of these four, there is the power of learning through practicing the path. Therefore, from the perspective of the object of learning, there are six limits of learning. Adding the previous four, they are considered to be the ten places of learning. These six limits of learning are: gradually liberate with empowerment, secure the foundation with vows, determine the boundary with view, take into practice with samadhi, abandon the place with conduct, and realize the meaning with pith instructions.
Chinese
总共有六个部分。第一部分是：按照宁玛派金刚乘的观点，根据所化众生进入道的方式，将乘分为九个层次。其中，通过灌顶，以四条河流的方式，对具器弟子进行灌顶的次第有很多。这里，从阿努瑜伽自宗的灌顶意义进行总结：瑜伽等六乘，以外灌顶，以续部的河流进行；生起玛哈瑜伽，以内灌顶，以五大元素的河流进行；圆满阿努瑜伽，以成就灌顶，以名声的河流进行；大圆满阿底瑜伽，以秘密灌顶，以圆满的河流进行。如是说，续部中所说的具相金刚上师，以传承的实践，与成就灌顶相关，或者仅仅通过灌顶，外灌顶续部的十条河流，如果细分，则有一百零八种。内灌顶五大元素的十一条河流，如果细分，则有六百零六种。成就灌顶名声的十三条河流，如果细分，则有一百一十五种。秘密灌顶圆满的两条河流，没有细分，全部加起来，总共有八百三十一种。因此，通过这样的灌顶之流，必定获得成熟自己的相续至关重要，所以灌顶一般是进入金刚乘的门户，也是成熟之因，也是誓言之仪，因此，要修持成熟解脱之道，道的根本灌顶，必须是续部的寂怒、密集金刚、噶举派的胜乐金刚等，否则其他的根本灌顶无法取代，这是历代持明上师们的观点。总而言之，获得灌顶的标准是，上等的，对灌顶意义的见解，获得对真谛无别的定解；中等的，生起乐、明、无念三种特殊的体验；下等的，对于瓶灌顶等的必要，对本尊观想无别，以及对心乐空无别的意义，能够生起不被其他因缘所夺的定解，这就是获得灌顶的标准。如果不是这样，仅仅是听了很多次，获得了很多次，数量很多的所谓成就灌顶，如果具有法眼的人观察，是看不到有什么实际意义的。第二，以根本誓言来把握：仅仅获得灌顶是不够的，为了将灌顶的命脉保持在自己的相续中，必须
English
There are six parts in total. The first part is: According to the view of the Nyingma Vajrayana, based on the way sentient beings are guided into the path, the vehicle is divided into nine levels. Among them, through empowerment, in the manner of four rivers, the order of empowering qualified disciples is numerous. Here, from the perspective of the Anu Yoga's own tradition of empowerment, a summary of the meaning of empowerment: The six vehicles, such as Yoga, with outer empowerment, are done with the rivers of the tantras; Generation Maha Yoga, with inner empowerment, is done with the rivers of the elements; Completion Anu Yoga, with accomplishment empowerment, is done with the rivers of fame; Great Perfection Ati Yoga, with secret empowerment, is done with the rivers of perfection. As it is said, the qualified Vajra Master mentioned in the tantras, with the practice of the lineage, is related to the accomplishment empowerment, or just through empowerment, the ten rivers of the outer empowerment tantras, if subdivided, there are one hundred and eight kinds. The eleven rivers of the inner empowerment elements, if subdivided, there are six hundred and six kinds. The thirteen rivers of the accomplishment empowerment fame, if subdivided, there are one hundred and fifteen kinds. The two rivers of the secret empowerment perfection, without subdivision, all added together, there are a total of eight hundred and thirty-one kinds. Therefore, it is crucial to definitely attain the maturity of one's own continuum through such a stream of empowerment, so empowerment is generally the gateway to enter the Vajrayana, and also the cause of maturity, and also the vow ceremony, therefore, to practice the path of maturation and liberation, the root empowerment of the path must be the peaceful and wrathful deities of the tantras, Guhyasamaja, Kagyu's Chakrasamvara, etc., otherwise other root empowerments cannot replace it, this is the view of the past vidyadhara masters. In short, the standard for obtaining empowerment is that the best is to gain a definite understanding of the view of the meaning of empowerment, the inseparability of truth; the middle is to generate three special experiences of bliss, clarity, and non-conceptuality; the lowest is the necessity of vase empowerment, etc., the deity visualization is inseparable, and the meaning of mind bliss emptiness is inseparable, can generate a definite understanding that cannot be taken away by other conditions, this is the standard for obtaining empowerment. If not, just listening many times, getting many times, a large number of so-called accomplishment empowerments, if those with Dharma eyes observe, they will not see any practical meaning. Second, to grasp with the root vows: It is not enough to just obtain empowerment, in order to keep the lifeblood of empowerment in one's own continuum, one must
Chinese
依赖于守护清净。在《金刚手现前灌顶续》中说：“灌顶命根在于持有誓言，若失坏如种子被火焚烧。”因此，如果誓言失坏，譬如种子被火焚烧，就不会产生果实和青苗。不仅不能成就道的修持之果，无论殊胜或共同的成就都无法实现，而且除了堕入恶趣之外别无去处，正如所说：“进入密咒之士夫，除了成佛与堕恶趣，没有第三条路。”因此，从一开始就守护好根本誓言至关重要。正如《总集经》和《意集经》中所说：“身语意与金刚，守护、行持、悦意和不舍弃，应知应修。”经部自身体系中明确指出的二十八条誓言中，最初的三个根本是：作为身的誓言，恭敬上师和本尊，避免伤害一切众生，因为他们都以上师的身来调伏。这是通过生起次第来净化成熟之身的显现执着。作为语的誓言，不中断念诵咒语和手印，为了避免语的过失，应遵从上师的一切教诲，不顶撞道友。作为意的誓言，避免意的过失，不向他人泄露秘密，生起两种菩提心，将上师与自己的心意融合，行持多种三摩地之门，这就是意的誓言。这三者必然包含玛哈的五个根本，因此，无论是经部还是幻化部的誓言，以清净的誓言来守护传承，是修持生起次第和圆满次第不可或缺的支分。在三个根本之上，还有二十五个支分誓言。也就是：应知五种所知见之誓言，即五蕴、五部、五大、五母、五根境和男女本尊，以及支分忿怒尊和忿怒母的自性。应修五种所修持之誓言，即修持自己所喜好的五部坛城，或者修持以鲜花所击中的任何一部。应行持的十五种行持誓言，即五种不舍弃、五种受持和五种不抛弃，这十五种誓言要完全不混淆地计算在内，