Chinese
大圆满差别略明心镜。 大圆满差别略明心镜。 名为大圆满差别略明心镜之论著。 顶礼妙音金刚之莲足，恒常嬉戏于汝心之湖泊，令善缘蜜蜂众生得以饱足，顶礼遍知上师噶托巴。于此雪域，见之究竟为乌、圆、大手印三者，即是三殊胜法门中之大圆满。胜妙大导师噶饶多吉等持明者手中，有六十四万颂等。若摄略之，则认为（其教法）为三部九界之口诀部。其中，于此藏地，祖、努、娘、毗卢等之传承方式各有不同，数量不定，此为噶玛派之传承。掘藏师百尊等各自有不同之仪轨传统，此为伏藏之大圆满。如是，于此雪域，先前所有之经函，似乎皆有成百上千部之续部与诀窍。然如前者之事业为后者所阻碍一般。如今，虽有超过百部经函之续部与口诀，然其他大部分灌顶传承等，于宁玛派之寺院中亦难得一见。如是之大圆满，从法之传承方式而言，可分为噶玛与伏藏二者。以及，对于口传之补充意义进行阐释。首先，于噶玛与伏藏二者中，首先是噶玛派之传承方式。 认定乘之导师。 认定差别之基础，即法与诀窍。 认定差别之特点，即见解之方式。 阐述特殊之自宗。 首先，总体上认定大圆满之乘。 以及，分别认定。 首先，无需依赖其他注释，仅凭自身之力，便能于人身之基础上，如实阐释所有大圆满之续部者，乃是至尊化身导师噶饶多吉。此总体上是乘之特征，此是乘之特征。导师此既是乘，亦是集结者。 亦是导师。
English
The Mirror of Mind, Clearly Revealing the Subtle Differences of the Great Perfection. The Mirror of Mind, Clearly Revealing the Subtle Differences of the Great Perfection. Herein lies the treatise called "The Mirror of Mind, Clearly Revealing the Subtle Differences of the Great Perfection." I prostrate to the lotus feet of Manjushri Vajra, who constantly delights in the lake of your heart, making the fortunate bumblebees completely satisfied, I prostrate to the omniscient Lama Kathokpa. Here in this snowy land, the ultimate of views is the three: Uma, Dzogchen, and Chagchen, which are known as the three great Dharma traditions, especially Dzogchen. In the hands of the glorious great master Garab Dorje and other secret holders, there are sixty-four hundred thousand shlokas and so on. If summarized, it is considered the Manngakde (Upadesha) section of the three sections and nine spaces. Moreover, here in Tibet, there have been countless different transmission styles by Zurpa, Nup, Nyak, Vairo, etc., which are the Kama traditions. And many different traditions have emerged from the hundred treasure revealers, etc., which are the Terma Dzogchen. Thus, in this snowy land, all that existed before seems to have hundreds of thousands of Pustaka, with all the tantras and instructions residing within. However, it has become such that the activities of the former are obstructed by the latter. Nowadays, although there are tantras and instructions exceeding hundreds of Pustaka, most of the empowerment and transmission lineages are rare even in the Nyingma monasteries. Such Great Perfection is divided into Kama and Terma based on the way the Dharma descends. And, an explanation of the supplementary meaning of oral transmissions. First, among the two, Kama and Terma, first is the Kama tradition. Identifying the master of the vehicle. Identifying the basis of distinction, which is Dharma and instructions. Identifying the characteristics of distinction, which is the way of holding views. Explaining the specific self-tradition. First, generally identifying the vehicle of the Great Perfection. And, identifying specifically. First, without relying on other commentaries, but by one's own power, on the basis of a human body, the master Garab Dorje, who manifested as the supreme emanation body who fully explained all the tantras of the Great Perfection as they are, is generally the characteristic of the vehicle, and this is the characteristic of the vehicle. This master is both the vehicle and the compiler. He is also the teacher.
English
Then, that as a subject of dharma is unreasonable, because being both is contradictory. If it is said to be like Nagarjuna and Shakyamuni Buddha, then it is not contradictory, because here, the teacher, compiler, and vehicle of the unparalleled great tantric categories are inseparable, because the dharma is very profound, and one explains one's own intention. As the Hevajra Tantra says, "The speaker is me, the dharma is also me, and the listener with my own retinue is also me," and so on. The second is, being identified in India and Tibet. The first exists, that is, the wisdom of the mind of the master Garab Dorje, the intention merging like water into water, the one who separates the sections of the tantras, is the one who classifies the inner sections of the tantras, the nature of the vehicle. The basis is the great scholar Jampal Shenyen. The wisdom of the mind of the master Garab Dorje has not diminished, transferring from one to one, distinguishing the words and meanings of each tantra without any confusion, even in the slightest detail, this exists, that is, the nature of the vehicle of the commentator or explainer. The basis is the great scholars Shri Singha and Vimalamitra. The second is, the great scholars, all four of them, and their intentions being inseparable, teaching and showing in accordance with the place and time, is the nature of the vehicle of the La Lazawa Gyalpo section. The basis is the great scholar Padmasambhava. In general, the intentions of the five or six great scholars being inseparable, the one who independently explains the meaning of the special lower mind tantras and instructions, is the classifier, the vehicle of the Brahmin section, and the self-liberation direct pointing instruction section and the Longde section. The basis is, the five refer to the great scholar Vairotsana, and the six refer to Yudra Nyingpo. The transmitted precepts passed down from the oral transmission master are: the section transmitted from Lachen Gewa Rabsel is the Kham tradition, the section transmitted from Aro Yeshe is the Aro tradition, the section transmitted from Nyangban to So via Nupzur is the Nyang tradition, the section transmitted from Rongban to Rongzom is the Rong tradition, the section transmitted from Kortung Sherab Yeshe is the Kor tradition, these are all later classifications and self-liberation, the lineage of the direct pointing section.
Chinese
的传承，以及拉孜瓦国王赤松、二十五臣民、耶巴的修行者、曲沃日寺的僧侣等，努钦将口诀观鬘等在西藏广为人知的部分，依次传给祖尔巴父子三人。后来，所有这些的传承解释、灌顶口诀教导、经验证悟的加持意义传承等，由喇嘛噶陀巴大师丹增嘉措三位传下来，噶陀巴的传承中，任何口诀传承的文字都非常奇妙。例如，如大乘总纲的根本和注释，如同夏多巴的大乘总纲一样。此外，还有从米旁贡布传下来的空行母部的法类。第二，如果确定法和口诀，根据阿里班禅仁波切的说法，一切精华都汇集在大圆满中：十八部母子心部灌顶和教导，经文和心释耳传以及秘密窍诀，对三百部法类进行听闻和禅修，九部空行母，两万颂的意义浓缩，十三部经文和九种修法，大乘瑜伽阿若三部，以及耳传心髓等也进行思维和禅修，智慧秘密圆满的灌顶传承，进入光明炽燃的大坛城。学习了印度二十一位学者的所有论释章节。如是说。其中，如果按照经部、幻部、心部三者划分的心部方面，因为有心部和空行母部两种，所以并不全面，因为它有七个部分。七个部分是：内部分类，拉孜瓦国王，辨别婆罗门，自解脱，显现导师口诀部，简而言之分为三类。空行母部有外圈、内圈、秘密圈共六个。也可以分为克乌仓部等七个部分。如果归纳，也包含在前面的内部分类中。此外，班禅本人还说：三十二种口头传承，三种耳传，金刚桥的灌顶传承等，秘密文字红色书写组合等，空行母部的法有黑白花三种修习。如是说。此外，按照拉孜瓦国王部的传统，口诀观
English
The transmission of, and La Zla the King Trisong, the twenty-five subjects, the meditators of Yerpa, the monks of Chuwo Ri Monastery, etc., Nupchen gradually transmitted the instructions, oral instructions, and so on, which are well-known in Tibet, to the Zurpa father, son, and grandson. Later, the explanation of the lineage of all of these, the empowerment, oral instructions, and experiential blessings of realization, along with the meaning transmission, were transmitted from the great Lama Kathokpa Damtsang Jyamtsö, and the oral instruction texts of the Kathokpa lineage are more wonderful than any other. For example, like the root and commentary of the Great General Binding of the Vehicle, like the General Vehicle of Shakdorwa. Furthermore, there are also the cycles of the Longdé transmitted from Mipham Gonpo. Secondly, if we identify the Dharma and oral instructions, according to the words of Ngari Panchen Rinpoche, the essence of all is condensed in the Great Perfection: The empowerment and instructions of the eighteen Mother and Son Mind Series, the tantras and mind commentaries, the oral transmissions and secret pith instructions, practicing listening and meditation on the assembly of three hundred Dharma sections, the nine Longdé, condensing the meaning of twenty thousand verses, the thirteen tantras and nine methods of accomplishment, the Mahayoga Aro Three Cycles, and also contemplating and meditating on the oral transmission Thuktik. Entering the great mandala of the wisdom secret complete empowerment lineage, the clear and blazing. I have also studied all the commentary sections of the twenty-one Indian scholars. As it is said. Among these, if we divide the Mind aspect by the three categories of Sutra, Illusion, and Mind, it is not comprehensive because there are two, Mind and Longdé, because it has seven sections. The seven sections are: internal classification, La Zla King, distinguishing Brahmin, self-liberation, manifestation of the teacher's oral instruction section, briefly summarized into three categories. The Longdé has six: outer circle, inner circle, and secret circle. It can also be divided into seven sections including the Keutsang section. If summarized, it is also included in the previous internal classification. Furthermore, Panchen himself said: Thirty-two oral instructions, three oral transmissions, the empowerment instructions of the Vajra Bridge, etc., secret writings, red writings, combination cycles, etc., the Dharma of Longdé has three practices: black, white, and speckled. As it is said. Furthermore, according to the tradition of the La Zla King section, the oral instruction view
Chinese
关于此，续部有《俱胝无边国王续》等等。以此为例，现在关于续部的灌顶，有心部阿顿十八部的灌顶、龙部金刚桥的灌顶，以及心部阿若派、娘派、康派等的引导，还有《智慧密灯》的续部注释，以及导师喜饶多杰所著的《禅定经验之灯》及其注释等众多文献。其续部有心部下十八部、《智慧密灯》、《真实义总集》等婆罗门系列的续部，以及《圣道庄严》等阿若派的续部，还有龙部的众多支分续部的传承。第三是心部和龙部的差别。第一点是见解的差别和修行的确定方式。第一点是，班禅仁波切贝玛旺嘉多杰说： 轮回涅槃诸法皆断定为心， 心之自性不作矫饰而安住， 觉性智慧明觉菩提心， 是为何如是亦不知其然， 显现为何非如是亦不不然， 所显皆为各自之显现， 自解脱义中具足等持后得。 大圆满心部的见解即是此。 《大庄严》中说：“对于有心者，乃是心部。”因此，为了主要摄受被能取所束缚的众生，将轮回涅槃的显现确定为心，在心的自性明觉之中，将各自的显现安住在自解脱的意义上，这种确定大圆满见解的方式，就是大圆满心部续部的见解的特征。这样的区分是合理的。以“能取所缚”等，显示了所化众生的根器，为了遣除执着实有和执着非实有等一切执着所造成的束缚，与薄伽梵在最后法轮经部的意趣相符，导师圣天说：“最后遣除一切见之所依。”就像这样，在所境空性和能境光明二者之中，这里能境光明有力地证悟空性，这也是为了破除一切见解的束缚，轮回涅槃的