Chinese
斯贝的仁琼之词解，南喀诺布。 斯贝的仁琼之词解，南喀诺布。 斯贝的仁琼之词解。降伏四魔，即降伏烦恼魔，与贪欲、嗔恨、愚痴、我慢、嫉妒等习气完全分离。降伏蕴魔，即有质的血肉之蕴转变，成为虹身光蕴，化为具足相好的坛城。降伏天子魔，即于法性中安住，与周遍分别的后得无二无别，成为平等无别的俱后。降伏死魔，即完全脱离生死，获得无漏金刚之胜身。自证菩提，即本来基始菩提心中，虽然未成立佛与众生二者，但其自性不灭的各种功用显现，以觉性自识此即为自证菩提。于一切时中，未曾有过的觉性之游舞，于本来清净之状态中，已超越，被称为普贤王如来或原始佛。此本来基始因无明而迷乱为众生，如因自显迷乱而执著于外境，犹如服用了曼陀罗花，显现出各种各样的景象。从一个本来基始产生二元对立，譬如毒药一般，若认识此毒，则可变为药物，能消除疾病，若不认识，则成为断命之毒。同样，若认识此本来基始，即是佛，若不认识，即是众生，佛与众生从一个本来基始同时产生。普贤王如来未曾听闻轮回之名，于自性中认识自性而解脱，在其之前未曾有其他佛陀出现，故被称为原始佛或第一佛，于轮回与涅槃一切之前即已自证菩提。不依靠二资粮的成佛是不可能的，也不应如此认为，因为这是原始佛普贤王如来，在其之前连佛与众生的名称都没有，又怎么会有二资粮呢？获得如此解脱，乃是因如实证悟本来基始之实相而自证菩提，并非依靠二资粮之
English
Explanation of the Hidden Small Thangka, Namkhai Norbu. Explanation of the Hidden Small Thangka, Namkhai Norbu. Explanation of the Hidden Small Thangka. Conquering the Four Maras: Conquering the Mara of Defilements means being completely free from the habitual tendencies of desire, hatred, ignorance, pride, and jealousy. Conquering the Mara of the Aggregates means transforming the substantial aggregates of flesh and blood into a rainbow body of light, becoming a mandala of signs and symbols. Conquering the Mara of the Sons of the Gods means remaining in equanimity with the nature of reality, and the subsequent attainment of all-pervading awareness becomes inseparable, transforming into an undifferentiated state of equanimity. Conquering the Mara of the Lord of Death means completely transcending birth and death, attaining the supreme, stainless Vajra Body. Self-Enlightenment: In the essence of the primordial ground, the Mind of Enlightenment, although Buddha and sentient beings are not established as two, the diverse manifestations of its unceasing self-radiance are recognized as one's own, thus self-enlightening. In the state of pristine awareness, which has never been deluded at any time, one transcends into the excellent, unobstructed expanse, known as Kuntuzangpo or the Primordial Buddha. This very primordial ground is deluded into sentient beings due to ignorance. Grasping self-appearance as other is like ingesting Datura, causing various appearances to arise. The arising of duality from the single primordial ground is like poison. If one knows the poison, it can be transformed into medicine, curing diseases; if one does not know it, it becomes a deadly poison. Similarly, if one recognizes the primordial ground, one is a Buddha; if one does not recognize it, one is a sentient being. Buddha and sentient beings arise simultaneously from the single primordial ground. Kuntuzangpo is liberated by recognizing his own nature in his own ground, without even the name of samsara being heard. Since no other Buddha appeared before him, he is known as the Primordial Buddha or the First Buddha, self-enlightened before all of samsara and nirvana. It should not be thought that Buddhahood is impossible without relying on the two accumulations, for this is the Primordial Buddha Kuntuzangpo. If even the terms Buddha and sentient being did not exist before him, how could there be two accumulations? Attaining such liberation is self-enlightenment through realizing the nature of the primordial ground as it is, not through the power of the two accumulations.
Chinese
啊！没有任何需要聚集的优点和需要分离的缺点。正如圣者无著的《现观庄严论》中所说：此中无须除，无少许立，当观真如性，见真即解脱。僧伽贤论师的解释清楚地表明了这一点。一切圆满的功德，从一开始就自然而然地成就，无需努力。例如，太阳的中心自然具有光芒，太阳的中心和光芒是不可分割的。普贤。意思是说，一切基、道、果的法都包含在五个普贤中：1）导师普贤：一切佛都在密严刹土享受圆满，安住于法身，同时化身到所有需要调伏的地方，利益众生。2）基普贤：一切法的法性，即真如。它也被称为自性普贤。3）庄严普贤：一切法的显现，作为有法者的游戏而自然显现，在幻化的自性中完全清净。4）觉性普贤：自生的智慧，如来藏。5）证悟普贤：如实证悟本来的状态，获得解脱圣道的眼睛。它也被称为道普贤。因此，它被称为普贤。从词义上讲，它意味着在任何时候都不会被错误所染污，因此被称为“贤”。如是之界。正如努钦·桑杰·耶谢所著的伟大论典《禅定明灯》中所说：如实看待一切法，尤其是不错乱。为什么呢？因为诸法的真如是未被改变和污染的，所以是阿底瑜伽大圆满。它的名称有无数种，从功德方面来说，显现是不可数的。由于对真如没有执着，所以也被称为无执。因此，果实是圆满的，自然成就。
English
Ah! There is nothing that needs to be gathered in terms of good qualities, and nothing that needs to be separated in terms of faults. As it is stated in the Ornament of Clear Realization, a treatise on the instructions of the Prajnaparamita by the noble Asanga: 'Here, there is nothing to be removed, nor is there anything to be added. Look directly at reality, and by seeing reality, one is liberated.' This is clearly shown in the commentary by the teacher Simhabhadra. All the perfections of complete excellence are naturally accomplished from the very beginning, without any effort. For example, the sun's center naturally possesses rays, and the sun's center and rays are inseparable. Kuntuzangpo. It means that all the dharmas of the ground, path, and fruition are contained within the five Kuntuzangpos: 1) Teacher Kuntuzangpo: All Buddhas enjoy complete enjoyment in Akanishta and abide in the Dharmakaya, while simultaneously emanating manifestations to all places where beings need to be tamed, thus benefiting beings. 2) Ground Kuntuzangpo: The dharmata of all dharmas, suchness. It is also called self-existing Kuntuzangpo. 3) Adornment Kuntuzangpo: The appearance of all dharmas, naturally arising as the play of phenomena, completely pure in the nature of illusion. 4) Awareness Kuntuzangpo: The self-born wisdom, the essence of the Sugata. 5) Realization Kuntuzangpo: Realizing the natural state as it is, thus finding the eye of the noble liberation. It is also called Path Kuntuzangpo. Therefore, it is known as Kuntuzangpo. In terms of the meaning of the word, it means that at all times, it is never tainted by error, hence it is called 'Good.' The expanse of Suchness. As it is said in the great treatise The Lamp for the Eyes of Contemplation by Nubchen Sangye Yeshe: 'To see all dharmas as they are, especially without error. Why? Because the reality of things is unaltered and unpolluted, therefore it is Atiyoga Dzogchen.' The varieties of its names are countless in terms of qualities; appearances are countless. Because there is no grasping onto reality, it is also known as being free from fixation. Therefore, the fruit is fully ripened and spontaneously accomplished.
Chinese
也被称为。仅仅在其中，由于没有痛苦之名，也被称为大乐。由于没有其他的法，也被称为大自在。由于没有伴侣和戏论，被称为大明点。在其中，一切都明明白显，因此也被称为自生智慧。由于不希求果，因为不造作，也被称为无勤。这些标志虽然各不相同，但在本质上没有不同。一即一切，一切即一。是如是之基的名相的种种名称。因此，应当证悟诸法的如是性。那如是之理如何呢？本来离能取所取，连离能取所取也没有。本来是大自在，连看它也没有。本来是任运自成，连看它是任运自成也没有。本来是无二，连看它是无二也没有。本来是离勤作，连看它是离勤作也没有。本来是大乐，连看它是大乐也没有。本来是大明点，连看它是大明点也没有。本来是自生智慧，连看它是自生智慧也没有。因此，对于诸法的如是之性，也不看它本身。因此，显明的如是之大虚空，就是显现，并且安住于那虚空之中的意义。这里“如是”和“如是性”有两种不同的写法，古代的旧版本中只有“如是”，而现代的用法是“如是性”，这没有任何矛盾。法界清净的智慧。意思是说，阿赖耶识融入法界，愚痴的处所清净，就是法界的智慧。通过修习那如是性，法界智慧的障碍得以清除而显现，并且了知法性寂灭戏论的自性。多少。意思是说，在法界清净智慧的大虚空中安住多少，就能从一切分别念的束缚中解脱多少。无分别。意思是说，睡眠的时候，昏厥的时候，发呆的时候，散乱而失去记忆的时候，没有分别念的那些状态，都可以称为无分别。但是，这里
English
It is also known as. Only in that, because there is no name of suffering, it is also known as Great Bliss. Because there is no other Dharma, it is also known as Great Self. Because there are no companions and elaborations, it is known as Great Bindu. In that, everything is clearly manifest, so it is also known as Self-Arisen Wisdom. Because there is no expectation of results, because there is no effort, it is also known as Effortless. These signs, although different, are not different in essence. One is all, and all is one. These are various names for the basis of Suchness. Therefore, the Suchness of all phenomena should be realized. How is that Suchness? Originally free from grasping and being grasped, there is not even freedom from grasping and being grasped. Originally the Great Self, there is not even seeing it. Originally spontaneously accomplished, there is not even seeing it as spontaneously accomplished. Originally non-dual, there is not even seeing it as non-dual. Originally free from effort, there is not even seeing it as free from effort. Originally Great Bliss, there is not even seeing it as Great Bliss. Originally Great Bindu, there is not even seeing it as Great Bindu. Originally Self-Arisen Wisdom, there is not even seeing it as Self-Arisen Wisdom. Therefore, for the Suchness of all phenomena, one does not even look at it itself. Therefore, the clear Great Expanse of Suchness is the meaning of manifesting and abiding in that expanse. Here, there are two different ways of writing "Suchness" and "Suchness-ness". In ancient old versions, only "Suchness" appears, while in modern usage, it is "Suchness-ness", which is not contradictory at all. The wisdom of the completely pure Dharmadhatu. It means that when the Alaya is dissolved into the Dharmadhatu and the place of ignorance is purified, it is the wisdom of the Dharmadhatu. By practicing that Suchness, the obscurations of the Dharmadhatu wisdom are cleared and manifest, and the nature of the peace of Dharmata's elaborations is known. How much. It means that however much one abides in the Great Expanse of the wisdom of the completely pure Dharmadhatu, that much one is completely liberated from the bonds of all conceptual thoughts. Non-conceptual. It means that the states of being asleep, fainting, being stunned, being distracted and losing memory, and being without conceptual thought, can all be called non-conceptual. But, here
Chinese
这里所说的无分别，是指某人以专注的心安住于禅定时，不生起任何好坏的分别念，而安住于无分别的状态。这就像装满灰尘等杂质的瓶子，不因摇晃而扰动，自然放置，杂质和清水逐渐上下分离，自然状态显现出来一样。与此相似的禅定，是不受一切分别念所左右的禅定。大修行者以心证得无分别，瑜伽士以觉性直接认识到无分别，两者仅在“无分别”这一点上相似。然而，心的无分别在身体姿势等发生变化时会消失，并且是不究竟的。而觉性的无分别与此相反，具有极大的差异。全知龙钦饶绛巴无垢光在《法界宝藏论》中对此有明确的阐述，应当如是理解。 普贤佛母，这是广为人知的。显现为父，空性为母。以父母二者象征显空二者。因此，所有方便的部分都由薄伽梵普贤王如来和五部如来等显现父来象征，而所有智慧的部分都由薄伽梵母普贤佛母和五大佛母等空性母来象征。“五大”是指隐藏的古姆琼根本论的含义被解释为五个方面，即五大：1）礼敬普贤王如来的自性，显示其伟大。2）显示菩提心的自性，显示其伟大。3）显示菩提心的无所指，显示其伟大。4）显示本基虚空完全清净，显示其伟大。5）显示菩提心的过失和障碍，显示其伟大。 如镜之智，是指阿赖耶识消失，嗔恨转化为智慧，即如镜之智。例如，镜面上显现任何事物都会清晰地反映出来一样，无垢的觉性中，清净的智慧显现得非常清晰，自然而然地了知佛法的词句含义，以及诸法的自性光明。
English
Here, 'non-conceptual' refers to the state where someone, abiding with single-pointed focus in meditation, does not generate any thoughts of good or bad, and remains in a state of non-conceptuality. This is like a vase filled with dust and other impurities, which, when left undisturbed without shaking, allows the impurities and clear water to gradually separate, revealing its natural state. Similarly, meditation that is not influenced by conceptual thoughts is what is meant here. The aspect where great meditators realize non-conceptuality of mind and where yogis directly recognize the non-conceptual nature of awareness are similar only in that they are both 'non-conceptual.' However, the non-conceptuality of mind disappears when physical postures and other conditions change, and it is not ultimate. The non-conceptuality of awareness, on the other hand, is the opposite and has a very great difference. The omniscient Longchen Rabjampa, Drime Ozer, has clearly explained this in the Chöying Rinpoche Dzö (Treasury of the Dharmadhatu), and it should be understood accordingly. Kuntuzangmo (Samantabhadri), as is widely known, appearance is the father, emptiness is the mother. By the power of the father and mother representing appearance and emptiness, all aspects of skillful means are represented by the Bhagavan Samantabhadra and the Five Tathagatas, etc., as the father of appearance, and all aspects of wisdom are represented by the Bhagavati Samantabhadri and the Five Great Mothers, etc., as the mother of emptiness. The 'Five Greatnesses' refers to the meaning of the hidden Gumchung root text being explained in five aspects, which are the five greatnesses: 1) Greatness in showing homage to the nature of Samantabhadra. 2) Greatness in showing the nature of bodhicitta. 3) Greatness in showing the example of bodhicitta as being without specific characteristics. 4) Greatness in showing the alaya-space as being completely pure. 5) Greatness in showing the faults and obscurations of bodhicitta. The Wisdom Like a Mirror refers to the alaya-consciousness subsiding and hatred being purified into wisdom, which is the wisdom like a mirror. For example, just as whatever is shown on the surface of a mirror is clearly reflected, in the stainless awareness, the pure appearance of wisdom is completely clear, and the meaning of the words of the Dharma and the self-luminous nature of all phenomena are spontaneously known.