Chinese
也没有执着和障碍。第三部分有四个方面：在田地荒芜的地方向喇嘛供养，在寺庙里修行，通过修行获得果报的经历，以及劝诫长久依止喇嘛并具备功德。第一部分，从“最终驾驭心续解脱”到“无论是什么都用财物赎回”之间讲述了：像这样，因为获得了无所缘的智慧，就像鸟儿飞行一样，无论做什么都不会变成过失，当学修圆满，驾驭着智慧解脱心续时，就舍弃了一切颠倒的境地。为了获得安乐，为了报答恩情，为了最初通过欢喜而给予，总的来说供养三轮清净的供品，特别是受世俗的支配，将王位、自己的身体、儿子、妻子和珍贵的财物供养，总之，将自己最珍爱和令喇嘛心生欢喜的珍贵财物，好好地供养给那位圣洁的喇嘛。特别是，如果自己的身体也具备功德，就恭敬地献上，然后根据情况，用相应的价值，比如珍宝等财物赎回。仅仅通过这八个方面中的一个方面，也可以请求口诀。第二部分，从“从那以后如是”到“跟随逝者的足迹”之间讲述了：为了不浪费所赐予的口诀，在获得教诲并立即领悟其意义之后，从那时起，在任何舒适的地方，进入到安住于密咒的法性，即真如之义的觉悟之中，如所安乐地修行。这样劝诫道。因此，过去的圣洁的胜者们和现在的自在的圣洁喇嘛们，也是跟随逝者的父亲喇嘛圣洁的善知识怙主的足迹而获得的，所以自己也必须跟随他的足迹。第三部分，从“过去的圣者”到“令圣者欢喜”之间讲述了：那是怎样的呢？过去的圣洁的胜者，引导者诸佛们，也是通过令导师圣洁的喇嘛金刚上师欢喜，从而获得密咒的口诀，并舍弃轮回的所行之事，前往寺庙的边地，安住于意义之中，从而
English
There is also no attachment or obstruction. The third part has four aspects: offering to the lama in a deserted field, practicing in a monastery, the story of attaining results through practice, and advising to rely on the lama for a long time and possess merits. The first part, from "Ultimately liberating the lineage of steeds" to "Whatever it is, redeem it with wealth," shows that: In this way, because one has attained the wisdom of non-objectification, like a bird flying, whatever one does will not become a fault, and when the training is completed, and one liberates the lineage with wisdom, one abandons all inverted states. In order to attain happiness, in order to repay kindness, and in order to initially give through joy, in general, offer the offerings of the three circles of purity, and in particular, under the influence of samsara, offer the supreme wealth of the kingdom, one's own body, sons, wife, and wealth. In short, offer the precious wealth that one cherishes most and that pleases the lama's heart well to that holy lama. In particular, if one's own body also possesses qualities, offer it respectfully, and then, according to the circumstances, redeem it with wealth such as jewels, etc., according to its value. By just one of these eight aspects, one can also request oral instructions. The second part, from "From then on, as it is" to "Follow in the footsteps of the departed," shows that: In order not to waste the oral instructions that have been given, after receiving the teachings and immediately understanding their meaning, from that time on, in whatever comfortable place, enter into the abiding in the Dharma nature of the secret mantra, that is, the realization of the meaning of Suchness, and practice as comfortably as possible. This is the advice. Therefore, the holy victors of the past and the holy lamas who are masters of the present are also obtained by following in the footsteps of the departed father, the lama, the holy spiritual friend, the protector, so one must follow in his footsteps. The third part, from "The holy ones of the past" to "Making the holy ones pleased," shows that: How is that? The holy victors of the past, the guides, the Buddhas, also obtained the oral instructions of the secret mantra by pleasing the guide, the holy lama, the vajra master, and abandoning all the activities of the realm of samsara, went to the edge of the monastery, and abided in the meaning, thereby
Chinese
通过禅修，无上之果从自身显现，生起令上师和诸佛欢喜之心，并使之喜悦，因此，追随者们也应毫无疑虑地修行，必将成就意义。如是说。第四是，从“因此，导师”到“询问则成圣”之间所说，三世诸佛的行持已如此确定，因此，当今时代的瑜伽士们，在未遇到真实意义之前，都不要与解脱的导师上师分离，应如身与影般相伴，修习智慧，守护上师，以身语意三门广行一百零八种令上师欢喜之法，请问圣者的秘密意义，询问真实见解，那么弟子自身也将精通密咒，成为卓越的导师，成为他人的上师。第三是，从“如骏马”到“行持最为重要”之间所说，这是教导通过听闻经续而解脱的比喻意义。比喻如何呢？如骏马之王，若能解开束缚的缰绳，便能轻易放开，在天地间畅行无阻。所象征的意义是，心的自性，这骏马般的根识，被无知所束缚。通过上师以解脱秘密之法开启，则能解脱一切知之续流，从而在所知境上畅行无阻。这是以听闻的智慧，解脱无知愚昧之续流的方法，从能取所取的束缚中解脱，在解脱知之续流的修习中，行持是极为重要的。第四是，从“楞伽之主”到“已经知晓”之间所说，呼唤“楞伽之主”后，所说的一切，都是为了完全解脱所知续流之义而修习的究竟之义，应当知晓。秘密主如是说，低劣之身的菩萨们以不可思议的诸佛之心来显示心性之教
English
Through meditation, the supreme fruit arises from oneself, generating joy in the Guru and all the Buddhas, and pleasing them. Therefore, followers should also practice without doubt and will surely accomplish meaning. Thus it is said. Fourthly, from "Therefore, the guide" to "Asking becomes sacred," it is taught that the conduct of the Buddhas of the three times is so certain. Therefore, yogis of the present time should never be separated from the Guru, the sacred guide to liberation, until they encounter the true meaning. They should associate like body and shadow, cultivate wisdom, protect the Guru, and extensively practice the one hundred and eight methods of pleasing the Guru with body, speech, and mind. By asking for the secret meaning of the holy ones and inquiring about the true view, the disciple himself will become proficient in mantra, become an excellent teacher, and become the Guru of others. Thirdly, from "Like a swift horse" to "Practice is most important," it teaches the metaphorical meaning of liberation through hearing the tantras. How is the metaphor? Like the king of horses, if the binding reins are untied, it can be easily released and travel unhindered in heaven and earth. The symbolic meaning is that the nature of the mind, this swift-horse-like sense faculty, is bound by ignorance. By opening the door with the secret Dharma of liberation by the holy Guru, all streams of knowledge will be liberated, and one will be able to travel unhindered in the objects of knowledge. This is the method of liberating the stream of ignorance and delusion with the wisdom of hearing, liberating from the bonds of grasping and being grasped. In the practice of liberating the streams of knowledge, practice is most important. Fourthly, from "Lord of Lanka" to "Has become known," it is taught that after calling "Lord of Lanka," all that has been said is the ultimate meaning of practicing to completely liberate the meaning of the stream of knowable objects, which should be known. Thus spoke the Lord of Secrets, the Bodhisattvas of inferior bodies, with the inconceivable minds of the Buddhas, show the teaching of mind itself.
Chinese
得知这是由巴顿丹巴所造。说明了意义的本质，并应与眷属的理解相结合。章节的名称是：在《诸佛意集大经》中，阐述了侍奉之处，即上师丹巴至尊的特征，以及如何侍奉的差别，即第六十七品之阐明。第三，像蜜蜂采蜜一样，从各方面比较并收集要点的教诲有四种：简略地说明、详细地解释、珍视教诲的劝诫、总结。第一，从“此后，又”到“变得多种多样”之间说明，此品既阐述了不了义，也阐述了了义。此后，宣讲者秘密主对下等眷属之身的菩萨们，讲授了第三个教诲，即从各方面进行比较，说道：诸位道友，开启世间和出世间秘密之门的方法是这样的：密咒的自性，诸法之法性如是之实相，从一开始就没有被玷污，因此，不错误、不改造地确定为无变之胜义的本质，从一开始就存在于基础的秘密意义中，这是产生不同见解的基础。为了在此处证悟它，为了不陷入歧途和迷惑的悬崖，说明了不清净和清净的见解的差别，这是怎么想的呢？通过先前修习和正确的因缘，不错误地证悟和理解一切法的实相，以及被许多分别念所玷污，执着而未证悟意义和无明的见解的高低两种形态的差别之门，先前正确理解诸法实相后，行持世间和出世间的乘，以及后者对理解完全愚昧的两种行持显现出内在不一致的多种差别，从而分为各种各样。第二部分分为两部分：阐述世间见解，以及解释出世间的乘。第一部分分为三部分：简略地说明、详细地解释、非常详细地解释。第一部分是：从“愚昧的种类”到“巴
English
It is known that this was created by Badpon Dampa. It explains the essence of the meaning and should be combined with the understanding of the retinue. The name of the chapter is: From the Great Sutra of the Collection of the Intentions of All Buddhas, the chapter that explains the place of service, that is, the characteristics of the supreme master Dampa, and the differences in how to serve, that is, the explanation of the sixty-seventh chapter. Third, like a bee searching for honey, the teaching of comparing from all aspects and collecting the key points has four parts: briefly explaining, explaining in detail, admonishing to cherish the teaching, and summarizing. First, from "Then again" to "became many and various" is explained, this chapter explains both the provisional meaning and the definitive meaning. Then, the speaker, the Lord of Secrets, taught the third teaching to the Bodhisattvas of the inferior retinue, that is, comparing from all aspects, saying: O friends, the method of opening the secret door of the mundane and the supramundane is like this: the nature of mantra, the suchness of the dharmata of all dharmas, from the beginning has not been defiled, therefore, without error or modification, it is determined as the essence of the unchanging supreme meaning, from the beginning it exists in the secret meaning of the basis, this is the basis for the emergence of different views. In order to realize it here, in order not to fall into the abyss of error and confusion, the difference between impure and pure views is explained, what is the thought? Through previous practice and correct causes, without error, realizing and understanding the suchness of all dharmas, and through the door of the difference between the two forms of high and low views that are defiled by many discriminations, clinging and not realizing the meaning, and ignorance, after correctly understanding the suchness of all dharmas, the practice of the mundane and supramundane vehicles, and the latter, the two practices that are completely ignorant of understanding, manifest many differences in internal inconsistency, thus dividing into various kinds. The second part is divided into two parts: explaining the mundane view, and explaining the supramundane vehicle. The first part is divided into three parts: briefly explaining, explaining in detail, and explaining very detailedly. The first part is: from "types of ignorance" to "Pa"
Chinese
以及颠倒知。以上述内容进行了解释。那么，与世俗之人不同的分歧是什么呢？对于任何被因缘之语所遮蔽而不知晓的事物，都是因为依赖于世俗之人的无明之见，显现出两种愚昧。即使没有遇到因缘，因为没有考察因果而不了解，这是不领悟；遇到因缘而进行考察，却颠倒知晓，这是颠倒领悟。这二者在前后经论中被解释为五个次第。第二是，不知漂泊。从“不知”到“也说是生起”之间进行了解释。也就是说，即使没有生起证悟无我的智慧，也没有领悟业因果的体性，对于不知晓，也有执着于我和对境之物的漂泊和扬弃二者；对于执持颠倒之边而认为是应知之境，也有落入断边和立足于常边二者。其中，漂泊是指，在没有正确的因缘和智慧的情况下，对因果完全愚昧的见解产生执着；扬弃是指，依赖于世间的秘密语言，贪恋于仅仅依靠今生的权势和力量来成办利益和安乐的邪见。落入边际是指，不承认除了今生之外的前后世，因此依赖于落入断边的颠倒见；外道是指，虽然承认有前后世，但因为承认自性和作者是常恒的，因此被称为立足于常边的邪见。对于外道，也有自性颠倒如盲人一般，以及因他缘而颠倒如突然失明一般，这两种，总共有五种。对于这些邪分别，也说是常断二见，以及从乘之旁支产生或从口中产生的邪见，也曾被宣说为三种。第三部分分为两部分：解释不了解，揭示颠倒知。第一部分分为两部分：简要揭示，详细解释。第一部分是，不知此二显现为四。以上述内容进行了解释。不知或不领悟，漂泊和扬弃这二者的每一个都有两个，因此显现出分为四个不领悟的类别，这是什么呢？