Chinese
为了。师徒二人对佛教做出了伟大的事业。此外，师徒各自都要通达经论的意义，增长证悟，最终获得遍知。道次第中说：虽然口头上强调见解，但实际上智慧都是平等的。就像珍贵的船夫一样，必须了解此处初始和最终的区别。如是说。听闻他人讲法的利益是：慈氏以狮子吼请问的经中说：当为眷属们讲法时，听到敲击锣或钟的声音，如果听到就能获得菩提，那么为了听法，更不用说其他的了。如是说。这也是佛的教言，不要怀疑和犹豫。总摄一切乘的讲说次第，名为《小珍珠鬘》，暂时到此结束。第三总义，所讲正文的内容有三：一是寻找前行论典的关联，即头义；二是安立正行论典的体性，即论义；三是结尾的造作方式，即回向善根的足义。第一部分有二：一是赞颂，二是立誓宣说。第一部分有三：一是列举法数的标题，共同的赞颂；二是引述：顶礼妙吉祥童子。这是作为宣说的基础而引述的。它的特殊之处有五点。由谁来做呢？过去的时候，大德上师们。对谁而言呢？是对后来讲说佛法的人们。对谁呢？是对妙吉祥童子。如果按照因明来解释，首先是发起殊胜菩提心，中间在无数劫中以道次第来修习，以十二行的方式，从烦恼所知障和禅定的三种障碍中解脱出来。因为法性没有边际的过失和障碍的痛苦，所以称为妙。这显示了断除。所证悟的法界自性清净，并且证悟它的智慧无二无别，这就是法身，也就是证悟的自利圆满。它显现为色身，成为调伏近远众生的怙主和光荣，这是以慈悲而利益他人，这就是利他圆满。
English
For the sake of. Both the master and the disciple accomplished great deeds for the Buddha's teachings. Furthermore, it is necessary for both the master and the disciple to understand the meaning of the scriptures, increase their realization, and ultimately attain omniscience. In the Lamrim, it says: Although views are emphasized in words, in reality, all wisdom is equal. Like a precious boatman, one must understand the difference between the beginning and the end here. Thus it is said. The benefits of listening to the Dharma from others are: In the Sutra Requested by Maitreya with the Lion's Roar, it says: When teaching the Dharma to the assembly, if one attains enlightenment by hearing the sound of a drum or a bell, what need is there to mention the additional benefits of listening? Thus it is said. This is also the Buddha's teaching, so do not doubt or hesitate. The arrangement of teachings and listening that encompasses all vehicles, called "A Small String of Pearls," is temporarily completed here. The third general topic, the content of the actual text to be explained, has three parts: first, seeking the connection of the preliminary treatise, which is the meaning of the head; second, establishing the nature of the main treatise, which is the meaning of the text; and third, the way of composing the conclusion, which is the meaning of the feet, dedicating the merit. The first part has two: praise and the vow to explain. The first part has three: listing the titles of the topics to be enumerated, the common praise; and quoting: Homage to Manjushri, the Youthful One. This is quoted as the basis for the explanation. It has five special characteristics. By whom? In the past, by the great and holy teachers. To whom? To those who later teach and listen to the Dharma. To whom? To Manjushri, the Youthful One. If explained according to the system of reasoning, first, generating the supreme Bodhicitta; in the middle, cultivating the stages of the path for countless eons; in the manner of the twelve deeds, being liberated from the afflictions, the knowable obscurations, and the three obscurations of meditative absorption. Because the nature of reality lacks the faults of extremes and the suffering of obscurations, it is called "Gentle" (འཇམ་, *mañju*, 温柔). This shows the abandonment. The object to be realized is the realm of Dharma, naturally pure, and the wisdom that realizes it is inseparable, which is the Dharmakaya, the glory of self-benefit that is realized. Appearing as a form body, becoming the protector and glory of those near and far to be tamed, this is the glory of others through compassion, which is the perfection of benefiting others.
Chinese
并展示了这两者所证悟的圆满。法身的体性没有增减，梵行善行修持圆满，保持着八岁或十六岁少年般的仪态，因此称为“少年”。像这样圆满的断证已经显现。在名相乘的宗义中，认为成佛之时断证达到唯一的圆满。在那地方，按照密咒的说法，心性自生智慧是断与对治一味的，由于从根本上清净了能取所取的垢染而寂静。由于一切安乐功德无需勤作自然成就，所以是吉祥，心性远离生灭所以是少年。像这样的意义已经显现证悟，寂静友说：寂静无尘无垢染，吉祥是普护之智慧，远离增减故成少年，成为少年故心聪慧。什么时候行持呢？过去的大德们在撰写论著之初，后来的讲修者们在听闻讲说之初。如何行持呢？行为贤善，修持方便，不混杂的手印。为何要行持呢？在下面五身的供赞之时宣讲。特别的供养赞颂和，真实，法性之身是：轮回涅槃一切万法在心性的状态中无别一味。譬如用红糖制作的形状，无论显现如何，在味道上都是一味的。这是特别的密咒的法身。法身是指从根本上清净了能取所取的垢染。对于所化众生来说，法身被称为普贤王如来和金刚持。秘密身是指无上密咒的密意，乐空无别的智慧，将生起次第和圆满次第的道用持到究竟。这对于所化众生来说，是父母双运，交合七支具足的殊胜报身。报身是共同的报身，无有阻碍地受用轮回，不执著地受用涅槃，色声香味触等和空性无生之
English
And it shows the perfection of realization by these two. The nature of the Dharmakaya has no increase or decrease, the practice of pure conduct and virtue is perfected, and it maintains the appearance of an eight- or sixteen-year-old youth, hence it is called "Youth." Such a perfect abandonment and realization has manifested. In the system of the characteristic vehicle, it is held that there is only one perfection of abandonment and realization at the time of enlightenment. In that place, according to the mantra, the self-arisen wisdom of mind-essence is of one taste with abandonment and antidote, and it is peaceful because the impurity of grasping and being grasped is purified from the root. Because all happiness and qualities are spontaneously accomplished without effort, it is auspicious, and because the mind-essence is free from birth and death, it is youthful. Such a meaning has manifested and been realized. Shantideva said: Peaceful, dustless, and without impurity, auspicious is the wisdom that protects all, free from increase and decrease, therefore becoming youthful, becoming youthful, therefore the mind is wise. When to practice? At the beginning of writing treatises by the great masters of the past, and at the beginning of listening and explaining by the later lecturers. How to practice? Conduct is virtuous, practice is skillful, and the mudra is unmixed. Why practice? It will be explained below at the time of offering praise to the five bodies. Special offering praises and, truthful, the Dharmakaya of equality is: all phenomena of samsara and nirvana are undifferentiated and of one taste in the state of mind-essence. For example, the shapes made from brown sugar, no matter how they appear, are of one taste in sweetness. This is the special Dharmakaya of mantra. Dharmakaya refers to the purification of the impurity of grasping and being grasped from the root. For those to be tamed, the Dharmakaya is called Samantabhadra and Vajradhara. The secret body refers to the intention of the highest secret mantra, the wisdom of inseparable bliss and emptiness, and the ultimate application of the path of the generation stage and the completion stage. For those to be tamed, this is the union of father and mother, the great enjoyment body with seven limbs in union. The enjoyment body is the common enjoyment body, uninterruptedly enjoying samsara, and non-discriminatingly enjoying nirvana, such as forms, sounds, smells, tastes, tactile objects, and emptiness and unborn.
Chinese
由于将两种存在方式无二地带入道用，如头饰、耳环等，以妙相等庄严的报身遍照尊，显现于十地菩萨等所化众生前。化身则是对所化众生相续中慈等无间断地显现，并将此带入存在方式的境界，最终圆满成佛之时称为化身。对此进行区分，有殊胜化身释迦牟尼佛，以及低劣的五部如来，工巧之王噶玛比瓦，铁匠之王铁匠拉玉巴，药王耆婆迦等，显现为这些身相，利益所化众生，即从资粮道、加行道以下，直至无间地狱。经部《道次第》中说：“证得如是性，种种执着皆解脱，本初未染一切处，自性言说断法身，体性难示功德基，我语名为秘密身，二体性之受用上，如是不执大自在，未生未尝恒不断，任运显现化身。”如是宣说。为了容易理解这些身，以次第增上的乘，或从道之证悟方式进行介绍而压低字面意义。如果从化身向下散布的角度而言，如同普贤的意趣不离法性一般，在清净与不清净所化众生面前示现种种化身。譬如，如同月轮未曾移动，却在各个水池中显现诸多月影一般。在刹那间的觉性上，能够认识五身，应从上师处了知。此处是就论典讲解的角度而言。真实宣说五身，并且通过其力量，将倾斜的教理扶正，这是讲解者应做的事情。从语法的角度而言，有五种语；从意趣深奥的角度而言，有五种意；从需求愿望产生的角度而言，有五种功德；从行为事业的角度而言，有五种事业，即身、族、饰、轮二十五种。是不混杂且完全圆满之义。在普贤的意趣中圆满，或者心性自生之智慧不离存在方式之义，故称为自性。
English
Because the two modes of existence are brought into the path without distinction, such as headdresses, earrings, etc., the Sambhogakaya Vairochana, adorned with marks and signs, appears to the disciples, such as the Bodhisattvas of the ten bhumis. The Nirmanakaya is the continuous arising of compassion, such as love, in the minds of the disciples, and by taking this into the state of existence, it is called Nirmanakaya when one ultimately attains Buddhahood. Differentiating this, there is the supreme Nirmanakaya Shakyamuni Buddha, and the inferior five Buddhas, the king of craftsmen Karma Vishva, the king of blacksmiths Blacksmith Lhayukpa, the king of medicine Jivaka, etc., appearing in these forms to benefit disciples who are in the stages of practice, from the accumulation and preparation stages down to the Avici hell. The Sutra Lamrim says, "Having attained suchness, all kinds of clinging are liberated, the original uncorrupted state of all, the Dharmakaya, whose nature transcends expression, the basis of qualities whose essence is difficult to show, I call the secret body. On the enjoyment of the two essences, great power without grasping, unarisen, unexperienced, continuous, the Nirmanakaya arises in any way." Thus it is said. In order to easily understand these kayas, they are introduced from the perspective of ascending vehicles or the way of realizing the path, thus suppressing the literal meaning. If it is from the perspective of emanations spreading downwards, just as the intention of Samantabhadra does not deviate from the nature of reality, various emanations are shown to the pure and impure perceptions of disciples. For example, just as the circle of the moon does not move, but many reflections of the moon appear in various ponds. It is possible to recognize the five kayas on the moment of awareness, which should be known from the lama's instructions. Here, it is from the perspective of explaining the texts. The five kayas are actually shown, and by their power, the tilted teachings are straightened, which is what the explainer should do. From the grammatical point of view, there are five speeches; from the point of view of profound intention, there are five minds; from the point of view of the arising of needs and desires, there are five qualities; from the point of view of actions, there are five activities, that is, twenty-five kayas, families, ornaments, and wheels. It is the meaning of being unmixed and completely perfect. It is perfected in the intention of Samantabhadra, or the wisdom of the self-born mind does not deviate from the meaning of the state of existence, therefore it is called self-nature.
Chinese
关于了知的意义，虽然有九乘的调伏方式，但这次在这里讲述三种观点。也就是按照定义来说：首先发起无上菩提心，中间在三个无数劫中积累资粮，最终以十二行的方式降伏四魔而成佛。世尊在尼连禅河边苦行之后，善生女供养乳粥，身体变得像擦拭过的金柱一样，这是降伏了蕴魔。在八十岁时示现涅槃，为了铁匠之子住了两年，这是降伏了死魔。魔王喜饶旺秋的女儿们进行诱惑时，弹指使她们变成七个老妇，这是降伏了烦恼魔。在菩提树下，夜晚所有魔的魔军百亿涌来，降下兵器之雨，发出各种不悦耳的声音时，世尊进入慈悲的等持，外面的兵器都变成了莲花，不悦耳的声音变成了法的声音和许多赞颂，这是降伏了天子魔。金刚顶经中说：烦恼、业和生，以及烦恼所知二障，所有不顺品的法，降伏它们所以称为降伏。具有六种大功德所以称为具足，该经中说：自在和美貌，光辉和名声和智慧，以及精进圆满具足，这六者称为具足。自在是凭借二资粮圆满的力量，对轮回和涅槃拥有主宰和转变的能力。美貌是具有妙相好。光辉是自利利他的两种利益圆满。名声是伟大的功德遍布佛的刹土和众生的处所。智慧是如所有性和尽所有性。精进是不费力的精进，刹那也不散乱地满足所化众生的愿望。不住于有寂的边际所以称为超越，龙树说：以智慧不住于有，以悲心不住于寂。