Chinese
普贤六界续的注释。 贝玛拉米扎。 普贤六界续的注释。 贝玛拉米扎。
English
Commentary on the Kuntuzangpo Long Drug Gyud. Byema Lamitra. Commentary on the Kuntuzangpo Long Drug Gyud. Byema Lamitra.
Chinese
仅仅通过了解它就能解脱。仅仅通过了解六道众生的特征，就能确定不会堕入其中而获得解脱。就像小水滴融入大海一样，汇聚成一个空，因此称为空。这是法性自身无法改变的关键。仅仅看到那个关键就能解脱，这确定是通过看到法性的中阴或显现而解脱。就像过去认识的人，仅仅在后来见到就能认出并相信一样。此外，通过了解关键而解脱，通常有六种，称为揭示六道众生的身体、处所和寿命的六种方式。通过看到关键而解脱，在第一章中已经揭示。在三界中彻底解脱是指：通过了解并确定第一个空，即天人的出生地，了解它就能切断天人出生地的延续。同样，第二个是阿修罗，第三个是人，第四个是旁生，第五个是饿鬼，通过了解并确定第六个空，即地狱的出生地，了解它就能切断地狱出生地的延续。然而，这不像彻底清除三界。而是依赖于一个人在同一时间了解所有三世的法，通过了解天道的特征，就不会堕入其中。依赖于将所有法都委托和确定下来，了解非天（阿修罗）的特征，就不会堕入其中。依赖于将各种显现确定为心，通过了解人的特征，就不会堕入其中。依赖于确定基础事物的实相，通过了解旁生的特征，就不会堕入其中。第五，依赖于将包含道路的精华自身包裹成果实，通过了解饿鬼的特征，就不会堕入其中。第六，依赖于体验的禅定的空，通过了解地狱的身体、处所、寿命和痛苦的特征，就不会堕入其中。自性被称为在三界中彻底解脱。此外，在经文的六个部分中，首先从天人出生地的清净部分开始，依次揭示天人的分类、界、身体、寿命、享受和堕落等六个方面。因此，通过了解经文中如何揭示“续”这个词的含义，就能区分经文和名称。
English
Liberation comes simply through knowing that. By merely understanding the characteristics of the six realms of beings, it is certain that one will not fall into them and will be liberated. Just as small drops of water merge into the ocean, they gather into a single expanse, hence it is called expanse (klong). This is the key point where the nature of reality itself has no place to turn away from its own ground. Liberation by merely seeing that key point is certain, as it is liberation by seeing the bardo or appearance of the nature of reality. It is like recognizing and trusting someone you knew before, just by seeing them later. Furthermore, liberation through understanding the key is generally sixfold, referred to as the six ways of showing the body, place, and lifespan of the six realms. Liberation through seeing the key is taught from the very first chapter. Liberation by emptying the three realms is as follows: By knowing and ascertaining the first expanse, the birthplace of the gods, by knowing that, the continuity of the birthplace of the gods is cut off. Similarly, the second is the asuras, the third is humans, the fourth is animals, the fifth is pretas, and by knowing and ascertaining the sixth expanse, the birthplace of hell, by knowing that, the continuity of the birthplace of hell is cut off. However, it is not like completely emptying the three realms. Rather, relying on one person knowing all dharmas as equal in the three times, by knowing the characteristics of the god realm, one does not fall into it. Relying on entrusting and ascertaining all dharmas, by knowing the characteristics of the asuras, one does not fall into it. Relying on ascertaining various elaborations as mind, by knowing the characteristics of humans, one does not fall into it. Relying on ascertaining the reality of the ground of objects, by knowing the characteristics of animals, one does not fall into it. Fifth, relying on the essence, including the path, wrapping the fruit itself, by knowing the characteristics of pretas, one does not fall into it. Sixth, relying on the expanse of meditative absorption that is experienced, by knowing the characteristics of the body, place, lifespan, and suffering of hell, one does not fall into it. The nature of oneself is called emptying the three realms. Furthermore, in the six sections of the text, first, starting from the pure section of the birthplace of the gods, it sequentially shows the six aspects of the gods' divisions, realms, bodies, lifespans, enjoyments, and downfalls. Therefore, by knowing how the word "tantra" is shown in the text, one can distinguish between the text and the name.
Chinese
因为没有错误而宣说。或者说，安住于三时平等性中，称为“一切”；将各种心确定下来，称为“贤善”；这也要在证悟没有非心等等的时候。将基的实性确定下来，称为“界”；这是证悟一切事物都无离于实性。将包含道的精华，自身融摄于果中，称为“第六”；这是指自己的觉性没有超出道和果之外的去处。依靠以三种等持修持，称为“续”；如果不知道上者的法性，那么从修持中解脱就没有去处。像这样宣说，称为“那”，意思是说要阐述正文。题目是浓缩精华，表示将诀窍的要点浓缩起来。要点有两种：依赖于解脱所知和依赖于修持的究竟义。所知是：从正文的章节中，仅仅知道六道轮回的生处就能获得解脱，这和实际上所要表达的内容是一样的。修持是：作为所依的补特伽罗，对自性大圆满的意义具有信心，并且具有这方面的缘分。首先，一位具相的上师非常重要，也就是要具备其他地方所说的四种特征。对于这样的上师，自己要具有信心和慷慨，将此生抛在身后，接受解脱的菩提，对上师和三宝具有信心。首先，对于一位具相的上师，为了使自己觉性的基础未成熟者得以成熟，要接受灌顶。首先要圆满完成灌顶，然后为了使上师欢喜而供养财物。然后，为了检验灌顶的近因，要承诺誓言和戒律。像这样圆满完成后，为了使成熟解脱，要进行诀窍。首先是前行诀窍和正行两种。对此，首先要学习前行，首先要将身体骨肉分离的行为置于验证的标准上。然后，圆满后进行身体安住本然的仪轨。然后进行语安住本然的仪轨。然后进行心安住本然的仪轨。像这样，当出现这六种前行的六种征相时，作为身体骨肉分离的征相，就会脱离对身体的装饰和颜色的贪执，并且当下就会变得安静而平静。
English
It is taught because there is no error. Or, abiding in the equality of the three times is called "all"; fixing various minds is called "good"; this is also when realizing that there is no non-mind, etc. Fixing the nature of the base object is called "space"; this is realizing that all things are not apart from the nature. The essence, together with the path, self-condensed into the fruit, is called "sixth"; this means that one's own awareness has no place to go beyond the path and the fruit. Relying on practicing with the three samadhis is called "tantra"; if one does not know the nature of the higher ones, then there is no place to go apart from liberation from practice. Thus, teaching these is called "na," which means to explain the text. The title is the condensed essence, indicating that the key points of the pith instructions are condensed. There are two key points: relying on what is to be known for liberation and relying on the ultimate meaning to be practiced. What is to be known is: from the chapters of the text, merely knowing the birthplaces of the six realms is shown to be liberated, which is similar to what is actually being expressed. What is to be practiced is: the individual who is the basis should have faith in the meaning of the Great Perfection of self-nature and have the fortune for this. First, a qualified lama is very important, that is, one must have the four characteristics mentioned elsewhere. For such a lama, one must have faith and generosity, leave this life behind, accept the enlightenment of liberation, and have faith in the lama and the Three Jewels. First, for a qualified lama, in order to ripen the immature basis of one's own awareness, one must receive empowerment. First, the empowerment must be fully completed, and then offerings are made to please the lama. Then, to examine the near cause of the empowerment, vows and precepts are taken. Having completed it in this way, in order to liberate the ripened, one must practice the pith instructions. First, there are the preliminary pith instructions and the main practice. For this, one must first learn the preliminaries, first placing the practice of separating the body and bones on the standard of verification. Then, after completion, perform the ritual of the body abiding in its natural state. Then perform the ritual of speech abiding in its natural state. Then perform the ritual of mind abiding in its natural state. Thus, when the six signs of these six preliminaries appear, as a sign of separating the body and bones, one will be free from attachment to the body's ornaments and colors, and at that moment, one will become quiet and peaceful.
Chinese
无处可去而生起。语离言说，意不思议，对上师生起信心。心不投入于不善业，从善业中退转。入定有三种。作为身体入定的征象，身体如朽坏房屋般瘫痪。语不专注于其他言辞。心的散乱回归自身。如此前行口诀圆满后，正行中首先是身体的要点，不超出化身坐姿、报身坐姿和法身坐姿这三种。然后是语的要点，第一是应学习的次第，第二是应安住的，第三是应指示的。然后是心的要点，境与觉性不分离是关键。如此行持，身体上生起智慧是先前显现的必要，身体自身解脱为三身的必要，身体超越三界的必要。语的表达衰退，语中生起法性不可言说的体验，以及语超越三界的必要。心的显现被掌控，显现解脱为空性，以及了知其二者无别的必要。然后是门的要点，观察化身的观看方式，向外见到显现的存在，对显现之缘的执着解脱。向内见到心的散乱，其自身是空性，从执着相状中解脱。秘密是现量见到法性，超越了无有之见的言说。观察报身的观看方式，向外见到五种智慧的颜色之显现，从执着事物为自性的显现中解脱。向内见到智慧的形状之显现，消除粗细元素的障碍。秘密是见到报身自身的体性，从粗细烦恼的障碍中解脱。观察法身的观看方式，向外见到一切显现为身与智慧，从世俗自生的我执中解脱。向内见到自身光明之身，从四大之见中解脱。秘密是见到法性达到自身极限，断绝了进入三界的轮回。然后是境的要点，外
English
Arising without a place to go. Speech is free from speaking, mind does not conceptualize, and faith arises in the guru. The mind does not engage in non-virtuous actions, and turns away from virtuous actions. Entering into absorption has three aspects. As a sign of the body entering absorption, the body becomes paralyzed like a decaying house. Speech does not focus on other words. The mind's distractions return to itself. Thus, after the preliminary instructions are complete, in the main practice, first, regarding the key point of the body, one should not deviate from the three postures: the posture of the Nirmanakaya, the posture of the Sambhogakaya, and the posture of the Dharmakaya. Then, regarding the key point of speech, first is the order of what should be learned, second is what should be abided in, and third is what should be pointed out. Then, regarding the key point of mind, the key is that the object and awareness are inseparable. By doing so, the necessity of the prior appearance of wisdom abiding in the body, the necessity of the body itself being liberated into the three kayas, and the necessity of the body transcending the three realms exist. The expression of speech diminishes, the experience of the inexpressibility of the nature of reality arises in speech, and the necessity of speech transcending the three realms exists. The appearances of the mind are brought under control, appearances are liberated into emptiness, and the necessity of knowing that they are non-dual exists. Then, regarding the key point of the door, by looking at the way of seeing of the Nirmanakaya, by seeing the existence of appearances outwardly, attachment to the causes of appearances is liberated. By seeing the distractions of the mind inwardly, it is liberated because it is empty in itself and free from grasping at characteristics. The secret is seeing the nature of reality directly, transcending the expression of words of non-existence. By looking at the way of seeing of the Sambhogakaya, by seeing the appearance of the colors of the five wisdoms outwardly, one is liberated from the appearance of grasping things as self-existent. By seeing the appearance of the forms of wisdom inwardly, the obscurations of subtle and gross elements are removed. The secret is that by seeing the nature of the Sambhogakaya itself, one is liberated from the obscurations of subtle and gross afflictions. By looking at the way of seeing of the Dharmakaya, by seeing whatever appears outwardly as body and wisdom, one is liberated from the self-grasping of conventional self-origination. By seeing one's own body as clear light inwardly, one is liberated from the sight of the four elements. The secret is that by seeing the nature of reality reaching its own limit, the cycle of entering the three realms is cut off. Then, regarding the key point of the object, external