English
Then, at the final moment, he perfected it and empowered them as the lords of the teachings, entrusting the oath-bound ones as protectors of the teachings. The incarnate Garab Dorje, upon receiving a symbolic indication from the master Manjushrimitra, realized it instantly. He transmitted all the tantras and instructions completely. He bestowed it upon Shri Singha, and realization manifested. Then, the second Buddha of Oddiyana, the wise Jnanasutra, and the great scholar Vimalamitra requested it. They too, through mere symbolic indication, had their realization dawn within their being and abided in the supreme state of vidyadharas, thus it is called the Vidyadhara Symbolic Lineage. Third, regarding the Personal Oral Transmission, the tantras of Mahayoga, from the princess Gomasala, to the later Kukuraja, the Arrogant Vajra, were taught to the three Buddhas Secret. These two later ones taught it to Vimalamitra, and it gradually spread. The transmission of the Lung Anu Yoga from King Ja seems slightly different from this. The way it was transmitted in Tibet was that Nubchen Sangye Yeshe went to India and requested the empowerments and instructions of the sutras from the master Clear Jewel, and mainly requested the explanations of the treatises from Dhanarakshita and others. Then he returned to Tibet and taught it to Nub Yontan Gyatso, thus the lineage was transmitted. Also, the way it was gradually transmitted from Su Lekpai Dronme and others to the Zur family is mostly similar to the tantras. Then, the way in which all the teachings of sutra and tantra spread in Tibet was that the son of the Indian king with a hundred armies came to Tibet, known as Je Nyatri Tsenpo, an incarnation of the bodhisattva Nivaranaviskambhin, who was the first of all the Tibetan kings. After many generations, during the time of Lha Thothori Nyantsen, an emanation of the noble Samantabhadra, the beginning of the sacred Dharma was established. Then, in the fifth generation of kings, during the time of Songtsen Gampo, an incarnation of Avalokiteshvara, the tradition of the precious Buddha Dharma was established. Then, in the fifth generation of kings, Trisong Detsen, an incarnation of the noble Manjushri, invited one hundred and eight panditas from India, and the incarnate translators translated all the teachings of sutra and tantra. The Khenpo established the tradition of the Vinaya and Sutras, and the master
Chinese
邬金莲花生大士和比玛拉米扎建立了密咒的传统，使得诸佛的显密教法如旭日东升般兴盛。当时，邬金第二佛和班智达比玛拉米扎两位尊者，对心子、君臣、道友三类弟子，以及娘班定增桑布等具器和具缘者，开示了能直接揭示区分、持诵和自解脱的大圆满阿底瑜伽等内续三部的法-轮，依次传承到我等上师。特别是，此论的作者，持明晋美林巴，显现为圣者《心性休息》的真实善知识，从莲花生、比玛拉米扎、全知龙钦饶绛等处，获得了意传、表示传、口耳传承的三种传承，并为具缘的众生转动了圆满教法的法-轮，最终证得了圆满正等觉的果位。如云：“身虽凡夫天人相，意乃真实之佛陀。” 此外，此窍诀论典是从那位圣者处，由晋美成列伟色听受，之后他传给了嘉赛贤遍塔益，嘉赛贤遍塔益又传给了邬金晋美曲吉旺波，邬金晋美曲吉旺波又传给了恩德无与伦比，虽难以言说其名，但为了方便起见而提及的邬金丹增诺布，邬金丹增诺布以大慈悲心赐予了我。第二，讲述如何讲授具有历史的佛法，这方面有三点：上师如何讲授，弟子如何听闻，以及师徒二人如何进行讲授和听闻。首先，一般来说，所有的佛经都通过五种圆满来讲解，所有的论典都通过五种纲要来讲解，如前所述。共同之处在于，通过总义来概括，通过段落来划分，通过字句来解释，从而了解其必要性；连接词句；对可能的异议进行辩驳；以及通过理性的论证来纠正错误的理解。
English
Padmasambhava and Vimalamitra established the tradition of mantra, causing the precious teachings of the Buddha's sutras and tantras to flourish like the rising sun. At that time, Orgyen Second Buddha and the great scholar Vimalamitra turned the wheel of Dharma of the three inner tantra classes, such as the Great Perfection Atiyoga, which directly reveals distinction, recitation, and self-liberation, to their heart-sons, king-subjects, and Dharma friends, as well as to those who are vessels and fortunate, such as Nyangben Tingdzin Zangpo, and transmitted it successively to our lamas. In particular, the author of this treatise, Rigdzin Jigme Lingpa, actually took the form of a virtuous friend of the noble 'Mind at Rest,' and received the three lineages of mind transmission, symbolic transmission, and oral transmission from Padmasambhava, Vimalamitra, Omniscient Longchen Rabjam, and others, and turned the wheel of Dharma of the complete teachings for those who are fortunate, and attained complete enlightenment. As it is said: 'Although the body is that of a human or a god, the intention is that of a true Buddha.' Furthermore, this pith instruction treatise was heard by Jigme Trinley Ozer from that holy being, who then gave it to Gyalsé Shenpen Thaye. From him, Orgyen Jigme Chökyi Wangpo heard it, and from him, the incomparable kindness, difficult to name but mentioned for the sake of convenience, Orgyen Tendzin Norbu heard it. He then bestowed it upon me with great compassion. Secondly, there are three aspects to explaining how to teach the Dharma that has a history: how the teacher teaches, how the student listens, and how the teacher and student conduct the teaching and listening. First, in general, all the Buddha's words are explained through the five perfections, and all the treatises are explained through the five outlines, as mentioned earlier. In common, it is taught by summarizing the general meaning, dividing by sections, and explaining the meaning of the words, so that the necessity is understood; connecting the words; showing answers to objections that are suspected of being inappropriate; and correcting misunderstandings with rational justifications.
Chinese
一般而言，为了以一种能够产生远离疑惑和犹豫的正确知识的方式进行解释，这是总体的说法。具体而言，为了解释，一般来说，将所有超越世间的殊胜法门归纳为九乘，并按照这些次第，通过各自具备的五种圆满，不混淆地阐述它们各自的见、修、行、果的差别；并且分别区分和阐述外道和内道的各种宗派。特别是，要毫不颠倒地理解以六边和四种方式束缚的密咒乘的意义，并以符合他人意愿的方式向他人展示。这些是《大瑜伽》中所说的七种庄严中的第三种和第四种。然而，密咒内部的续部总集，以及属于它们的口诀教典，也必须以不违背这种方式来解释。其中，六边根据《要义》所说： 广说边有六种，以不了义、了义、意有所指说，非意有所指、语如其义，不如其义说。 如是六种。依赖于意义的边是不了义和了义。依赖于词语的边是有所指和非有所指。依赖于两者的边是语如其义和不如其义。其中，前两种是指用金刚语，对于没有真正调伏的对境和已经调伏的对境，显示不同的意义。即，显示具有支分的生起次第是不了义，指向因、续和圆满次第的方面是了义。例如，就像一个续部的论典，出现了内外不同的解释方式。中间两种是指，用不同的金刚语，以与生起次第和圆满次第的同一个意义相违背的词语组合来束缚，所表达的意义必须依赖于意图来理解，这是有所指的解释。例如，《秘密藏》中说： 极其微细的殊胜誓言，在大手印的掌心中，心的神圣坛城，要做成四指的尺寸。 这必须理解为明妃、空性和四喜。不需要依赖于表达的直接指示，就能清楚地理解所表达的意义，这是非有所指的解释。
English
Generally speaking, in order to explain in a way that generates correct knowledge free from doubt and hesitation, this is a general statement. Specifically, in order to explain, in general, all the gates of the sacred Dharma of the transcendent vehicles are summarized into nine vehicles, and in accordance with these orders, through each possessing the five perfections, the differences in their respective views, meditations, practices, and results are explained without mixing them up; and the various tenets of outsiders and insiders are distinguished and explained separately. In particular, one must understand the meaning of the secret mantra vehicle, bound by the six extremes and four modes, without reversing it, and show it to others in accordance with their inclinations. These are the third and fourth of the seven ornaments mentioned in the explanation method of Mahāyoga. However, the general collection of tantras within the secret mantras, as well as the instruction manuals belonging to them, must also be explained in a way that does not contradict this method. Among them, the six extremes are according to the "Essential Meaning": The extreme of detailed explanation is sixfold: Explaining with provisional meaning, definitive meaning, intentional meaning, non-intentional meaning, words as they are, and not as they are. Like this, there are six. Relying on the extreme of meaning are the two, provisional and definitive. Relying on the extreme of words are the two, intentional and non-intentional. Relying on the extreme of both are the two, words as they are and not as they are. Among them, the first two refer to showing different meanings with a single vajra word to those who do not have the actual fortune to be tamed and those who have been tamed. That is, showing the generation stage with its branches is provisional meaning, and pointing to the aspects of cause, continuum, and completion stage is definitive meaning. For example, it is like a single tantric text having different ways of explaining it, internal and external. The middle two refer to: with different vajra words, the single meaning of the generation and completion stages is bound by combinations of words that contradict it, and the meaning expressed must be understood in relation to the intention, which is the intentional explanation. For example, in the "Secret Essence" it says: The extremely subtle supreme samaya, in the palm of the Great Seal, the sacred mandala of the heart, should be made to the size of four fingers. This must be understood as the consort, emptiness, and the four joys. Understanding the meaning expressed clearly without needing to rely on the direct indication of the expression is the non-intentional explanation.
Chinese
此外，还有两种情况：一是，外坛、火供等仪轨，以世俗和论典中广为人知的词语来讲述，这是如字面意义；二是，将不共的行为，如狂行等，用世俗和其它论典中不为人知的隐语来讲述，这不是如字面意义。例如，将双运称为“阿 अली（藏文，梵文天城体，梵文罗马拟音，A，汉语字面意思）里”和“嘎 काली（藏文，梵文天城体，梵文罗马拟音，Kāli，汉语字面意思）里”。关于以方便法来转化红色物质，《续部总集》中说：“花朵聚集的自性，融入主尊的口中。”就像这样。四种方式是：如《重要论》中所说：“词、总、隐、及究竟。”按照这四种方式，词的意义是指，根据字母的添加和停顿来衡量词语的解释，这与声量的论典相符。总的意义是指，如果没有进入安乐而迅速的密咒道，而后悔进入缓慢而艰苦的显宗道，那么也要解释说这也是密咒道的阶梯。或者，如果认为清净无染的密咒道像狗猪一样，或者因为双运等行为，说杀生是正法，而后悔修持密咒道，认为那是外道的法，那么也要解释说，即使在显宗道中，如果不舍弃对清净的执着，也无法见到平等性的意义。或者，无论以善心做什么，如果没有执着，都会变成福德资粮，就像勇敢的商队首领杀死手持短矛的黑人等，成为增长福德的因缘一样，这是为了显密共同的修学，所以是总的意义。此外，观想本尊和所依，如宫殿和本尊等，是生起次第和圆满次第共同的修学，所以是总的意义。隐藏的意义是指，解释与异性身体的印契和合修的仪轨，以及自身身体的脉、气、明点的运作和束缚等为隐藏的意义。有人说，这包含在总和究竟两种意义的中间，所以像心髓一样，因此是隐藏的。究竟的意义是指，解释证悟胜义光明的心性和证悟二谛双运的实相是道和果的究竟，因为那个词的表达没有留下任何剩余，完全穷尽，所以是究竟。这些意义所解释的对象是：如字面意义，以及与之不共的非字面意义，不了义，词义，总义。