Chinese
三力窍诀心髓明鉴。 无取舍普贤法身。 本体无灭报身金刚萨埵。 大悲利乐嘎饶化身。 三者次第传承持明者喜笑金刚。 次第相传至众生怙主喜波。 具四灌顶降临化身仁波切。 恭敬以身语及无二意，顶戴恩师传承之足尘。 最初的。 本然任运智慧佛陀。 本具一切，具足二十大相。 因不识而妄念纷纭，于三界轮回中漂泊。 开示本然之窍诀，传承自金刚喜笑。 为引导三力之窍诀口耳传承心髓， 为自他之利，将口语记录成文。 象征。 意义上的大圆满，自心空明无二法身本然存在， 以自明之方便斩断，仅以象征之词大圆满进行开示时， 大圆满窍诀以三力， 为引导三种所化， 如三位导师所说， 为引导后世而宣说。 如是说。 大圆满窍诀以三力者， 即宣说之力和一， 辩论之力和二， 修行之力和三。 那么，它做什么呢？ 为引导三种所化之故， 即乐于宣说之所化， 乐于辩论之所化， 乐于修行之所化三种，为引导之故。 那么，那是自创的吗？ 如三位导师所说， 如是说，并非自创， 法身普贤王如来和， 报身金刚萨埵和， 化身嘎饶多吉三者所说一般， 为了引导后世有信心者。 引导之方式是： 如果有一个所化乐于讲解经文， 那么，窍诀的引导之门也以讲解经文为主， 以贯穿文句之窍诀以力引导为一。 如果有一个所化为了辩驳而乐于辩论， 那么，窍诀
English
The clarifying heart essence of the three powers' instruction. Ta Jo Yes. The clarifying heart essence of the three powers' instruction. Ta Jo Yes. The clarifying heart essence of the three powers' instruction is present. The Dharmakaya of Kuntuzangpo, without acceptance or rejection. The Sambhogakaya Vajrasattva, whose essence is unceasing. The Nirmanakaya Garab Dorje, whose compassion accomplishes the benefit of beings. From these three, the lineage of vidyadharas, Smiling Vajra, passed down in succession. Passed down in succession to the protector of beings, Zhipo. The incarnate Rinpoche, who received the four empowerments. With body, reverence, speech, and non-dual mind, I prostrate to the dust of the feet of the kind lama's lineage. Firstly. The spontaneously accomplished wisdom Buddha of the natural state. Naturally present in everyone, possessing the twenty great marks. Not knowing, wandering in the three realms of samsara due to constant conceptualization. The instruction that introduces the natural state is transmitted from Vajra Smiling. For the oral transmission heart essence of the instruction that leads the three powers, For the benefit of oneself and others, the spoken words are written down as a record. Symbol. The Great Perfection of meaning, the empty-clear non-dual Dharmakaya of one's own mind is naturally present, When the cutting through by means of self-illumination is introduced by the Great Perfection of words that symbolize it, The Great Perfection instruction, by the three powers, For the sake of leading the three types of disciples, As the three teachers have spoken, It will be explained for the sake of leading future generations. Thus it says. The Great Perfection instruction by the three powers means: One, the power of explanation. Two, the power of debate. Three, the power of accomplishment. Well, what does it do? For the sake of leading the three types of disciples, That is, the disciple who is devoted to explanation, The disciple who is devoted to debate, The three disciples who are devoted to accomplishment, for the sake of leading them. Well, is that self-made? As the three teachers have spoken, Thus it says, it is not self-made, Like the Dharmakaya Kuntuzangpo and, The Sambhogakaya Vajrasattva and, The Nirmanakaya Garab Dorje, as the three have spoken, In order to lead those who have faith in future generations. The way of leading is: If there is a disciple who is devoted to explaining the texts, Then, the entrance to the instruction is also made according to the authority of explaining the texts, Leading with the power of the instruction that unravels the meaning is one. If there is a disciple who is devoted to debating for the sake of refuting, Then, the instruction
Chinese
为了反击辩论的入口，将反驳争论置于控制之下。如果通过消除错误的诀窍的力量，正直和二者都倾向于为调伏对象成就菩提，那么也将诀窍的入口置于成就菩提的控制之下。通过实践诀窍的力量，正直和三者都是如此。此外，解释经文有六种方式。为了精通正文的框架，建立框架的经文是通过五种圆满的方式来建立所有续部的框架。所有的论著都通过五种计算方式来建立框架。大多数口诀都通过五种必要的方式来建立框架，然后引用正文框架的意义。如果有人精通此道，他也会成为一种专家。为了精通正文的分类，这就是划分章节的诀窍。通常，将法分为几组，然后分别命名。其中有三种，从佛语本身的角度来看，就是续部中的章节和口诀中的段落，从一开始就划分。导师用口诀来划分，即开头、正文和结尾，以及从那以后，前辈们将它们分成几组。讲者的推理是，即使没有从一开始就划分，通常也会有一般性的教导和具体的教导等等，或者改变词语的位置等等。为了精通正文的本质，这就是词语清晰的诀窍。没有留下任何已说或未说的词语，解开词语的结，理解意义，包括所有的词语，如“pa”、“dang”、“kyis”等等。为了精通正文的辩论，这就是问答的诀窍。擅长提出反驳的答案，擅长用反驳的答案来消除正文的重复错误和矛盾等等。为了精通正文的去向，这就是最终宗见的诀窍。即使在建立了框架、划分了章节、压制了词语、消除了辩论之后，也要说意义的去向或理解只能是这样。为了精通正文的实践，这就是在道上实践的诀窍。像上面所说的那样，通过有相或无相，或者通过见、修、行等等的方式，像这样进行实践。即使精通其中任何一个，也是一种专家。
English
To control the entrance of refuting debates, the refutation of arguments is placed under control. If, through the power of the knack of eliminating errors, both the upright and the two are inclined to accomplish Bodhi for the beings to be tamed, then the entrance of the knack is also placed under the control of accomplishing Bodhi. Through the power of the practiced knack, both the upright and the three are like that. Furthermore, there are six ways to explain the texts. In order to be skilled in the framework of the main text, the text for establishing the framework is to establish the framework of all tantras through the five perfections. All treatises establish the framework through five calculation methods. Most instructions establish the framework through five kinds of necessities, and then cite the meaning of the main text's framework. If one is skilled in that, one will also become a kind of expert. In order to be skilled in the divisions of the main text, this is the knack of dividing sections. Generally, dividing the Dharma into groups and then naming each one. Among these three, from the perspective of the Buddha's own words, it is that the chapters in the tantras and the sections in the instructions are divided from the beginning. The master divides with instructions, namely the beginning, the main body, and the conclusion, and from then on, the former ones divide them into groups. The reasoning of the speaker is that even if there is no division from the beginning, there are usually general teachings and specific teachings, etc., or changing the place of words, etc. In order to be skilled in the essence of the main text, this is the knack of clarifying words. Without leaving any words that have been spoken or not spoken, untying the knots of the words, understanding the meaning, including all the words such as "pa," "dang," "kyis," etc. In order to be skilled in the debate of the main text, this is the knack of questions and answers. Being skilled in proposing answers to refutations, being skilled in using answers to refutations to eliminate the repetitive errors and contradictions of the main text, etc. In order to be skilled in the destination of the main text, this is the knack of the ultimate view. Even after establishing the framework, dividing the sections, suppressing the words, and eliminating the debates, one should say that the destination or understanding of the meaning can only be this. In order to be skilled in the practice of the main text, this is the knack of practicing on the path. As explained above, through the means of having signs or not having signs, or through view, meditation, conduct, etc., one practices in this way. Even if one is skilled in any one of these, one is a kind of expert.
Chinese
是这样的。如果对一切都精通，那就是大学者。如果只是理解字面意思，无论做多少经论的听闻和讲解，也不会成佛。因为要成佛，必须解脱执着和固执。所以，要观察听闻和讲解经论的人是否解脱了执着和固执。这是三观察。辩论时，辩论的六个方面是：法，即需要确定的对象，在辩论时是共同显现，在向大众讲解时是执着显现，在引导学生入门时，将包含八识在内的所有境都作为法。立宗，即凭借场合的力量，承诺要证成的目标。理由，即用于确定立宗之义，例如，对于名相学者来说，有四句生灭遮遣、缘起、金刚屑等。对于密宗行者来说，有声音相同意义不同的词语，以及量论经文等。在阿底瑜伽的语境中，生灭二者皆不存在。在此，以无生之理由为例，确定其与概念分离。自性无灭，于自显现中，确定其为自性二取不二。反驳，即指出对方不合逻辑的承诺中的错误。自相矛盾，即自己承诺的和指出的错误是相同的。破斥，即对并非自相矛盾的事物，指出其为自相矛盾，进行破斥。例如，通过现量、教证、名声或自证等方式进行破斥。这里仅以心性本然状态为例，例如，像柱子一样的执着显现是法，心性是自显现，这是立宗。因为无生灭，所以像外道一样按照本然状态来证成。解释其必要性。现在这里主要展示证悟菩提。也就是说，轮回的现象就像火坑一样，被视为痛苦的海洋，这是为了向寻求解脱的人展示的。这有三个方面。共同的教诲是，从改变普通人的宗派观念开始，直到进入阿底瑜伽之门的善知识，所有人都需要。因为大家都理解，所以就这样说。特殊的自宗教诲是从共同教诲中区分出来，作为大圆满自宗的基础
English
It is like this. If one is proficient in everything, then one is a great scholar. If one only understands the literal meaning, no matter how much listening and explanation of scriptures one does, one will not attain Buddhahood. Because to attain Buddhahood, one must be liberated from attachment and clinging. Therefore, one should observe whether those who listen to and explain scriptures are liberated from attachment and clinging. These are the three observations. In debate, the six aspects of debate are: the subject, which is the object to be determined, appearing as common during debate, appearing as attachment when explaining to the public, and when guiding students to enter the path, all phenomena including the eight consciousnesses are established as the subject. The proposition, which is the commitment to prove the goal by the power of the occasion. The reason, which is used to determine the meaning of the proposition, for example, for the logicians, there are the four negations of arising and ceasing, dependent origination, Vajra Splinters, and so on. For the tantric practitioners, there are words with similar sounds but different meanings, and valid scriptures, and so on. In the context of Atiyoga, arising and ceasing are both non-existent. Here, taking the reason of non-arising as an example, it is determined to be separate from concepts. The nature is without cessation, in its own appearance, it is determined to be self-nature non-dual. Refutation, which is to point out the errors in the opponent's illogical commitments. Self-contradiction, which is that one's own commitment and the pointed out error are the same. Rejection, which is to point out that something that is not self-contradictory is self-contradictory, and to reject it. For example, rejection is done through direct perception, scripture, fame, or self-evidence, and so on. Here, only the natural state of mind is taken as an example, for example, the clinging appearance like a pillar is the subject, the nature of mind is self-appearance, this is the proposition. Because there is no arising or ceasing, it is proven according to the natural state like the heretics. Explain its necessity. Now here, the main focus is on demonstrating the attainment of enlightenment. That is to say, the phenomena of samsara are seen as an ocean of suffering like a pit of fire, this is to show to those who seek liberation. There are three aspects to this. The common teachings are that everyone needs them, starting from changing the sectarian views of ordinary people, up to the virtuous spiritual friends who have entered the door of Atiyoga. Because everyone understands, that is why it is said like this. The special teachings of one's own tradition are distinguished from the common teachings, as the basis of the Great Perfection of one's own tradition.