English
And, the embodiment of the five bodies, born from the heart of Samantabhadra, the King of All Buddhas, and who became the supreme successor, the secret lord Vajrapani, and, the supreme successor of Shakyamuni Buddha, the empowering Maitreya, the Protector, and, the mind-born sons of all the Buddhas, the vidyadharas of the six inner and outer tantra divisions, and the ripening ocean abiding on the ten bhumis, namely, the Sangha jewel, teach the sacred Dharma, the three pitakas, and, the collections of Dharma words of the six tantra divisions, which appear as the expressing words. Those that show the meaning of the three bases, paths, and results of each vehicle are the meaning to be expressed, and what is realized by those to be tamed is the need. Temporarily attaining the noble path of one's own vehicle, and ultimately attaining one's own fruit, is the ultimate need, and these four are related in a sequential manner. The expressing words show the meaning to be expressed. When that meaning is realized and practiced by those to be tamed, it connects to the temporary and ultimate results, so it is related. In these four ways, to the Sugatas, it is transmitted through intention, to the vidyadharas, it is transmitted through awareness, to the individuals, it is transmitted from ear to ear. Thus, the transmitted tantric texts, in the manner of a vast ocean, are related to experience from the approach of the writing method with examples, and the author is proven to be realized. For example, just as the king of geese, the golden-winged one, has sour juice in its beak, and thus extracts the essence of milk from the great ocean. The great teacher, the holy Sugata, thinking with his mind, the different aspects of the vehicle, namely, the nine successive vehicles, and the nine non-aspects of the tirthikas, including the incidental ones, in the vast and numerous sutras and tantras like the ocean, the meanings are scattered and difficult to collect and abide. In this treatise, the vast ones are summarized, the unclear ones are made clear, and in order to ascertain the meaning without error, this general framework of the vehicle is compiled. Regarding the above four commentaries, it seems to me that a different explanation from the Sutra Collection has arisen. By dedicating all the roots of virtue to the all-knowing one, the author has accomplished a great deed. The virtue of composing this treatise
Chinese
将这些善根回向给一切众生。所谓回向，是作为讲述的基础。它有六种殊胜的特点。以何而回向呢？追随诸佛菩萨之后，过去的大德上师们，以及后来的讲修者们都是这样回向的。正如《广大部》中《回向品》所说：‘文殊勇士如何了知，普贤菩萨亦复如是知，我亦随学彼等诸贤，此诸善根完全作回向。’回向什么呢？以著书立说和讲修的善根为代表，将自己和他人于过去、现在、未来三时所积累的一切善根都回向。正如《金刚幢》中《回向品》所说：‘众生所有诸善根，已作、正作及将作，亦复如是所作善。’回向到哪里呢？回向到佛的果位。正如《母经》所说：‘所有这些善根，除了无上的佛果之外，不能回向到声闻和缘觉的果位。’为谁回向，以及为了什么目的而回向呢？为了让一切众生都能获得佛果。《入行论》中说：‘无论是直接还是间接，不做其他众生的利益之外的事情。为了众生的利益，一切都为了菩提而回向。’如何回向呢？从体性和密咒两种方式来说，首先，在世俗谛中，回向者、回向的对境、回向物都应被视为如幻如梦。正如所说：‘善资粮聚如水泡，如是了知极清净，若能如是而证悟，是为一切回向胜。’在胜义谛中，这三者本体不成立，在空性离戏的境界中回向。正如《现观庄严论》所说：‘殊胜回向极稀有，彼之作用最殊胜，彼亦无相之行相，是不颠倒之体性。’按照密咒的方式，在无杂、圆满的境界中回向。回向的作用是：‘回向是不尽的道路，是增长和具备的。’因此，具有不尽、增长和转变的作用。这是甚深的法界。
English
May these roots of virtue be dedicated to all beings. Dedication is the basis for explanation. It has six special qualities. By what means? Following the Buddhas and Bodhisattvas, in the past, the great and holy teachers, and in the future, those who teach and practice, all dedicate in this way. As it is said in the chapter on dedication in the extensive collection: 'Just as Manjushri knows, and Samantabhadra also knows, I will follow and learn from all of them, and dedicate all these virtues completely.' What is dedicated? Represented by the roots of virtue from composing texts and teaching and practicing, all the virtues accumulated by oneself and others in the three times are dedicated. As it is said in the chapter on dedication in the Vajra Banner: 'Whatever virtues all beings have, those done, being done, and to be done, likewise those being done.' Where is it dedicated? It is dedicated to the state of Buddhahood. As it is said in the Mother Sutra: 'All these roots of virtue, except for the unsurpassed Buddhahood, are not allowed to be dedicated to the state of Shravakas and Pratyekabuddhas.' To whom is it dedicated, and for what purpose is it dedicated? It is for the sake of all beings attaining Buddhahood. As it is said in the Bodhicharyavatara: 'Whether directly or indirectly, do not engage in anything other than the benefit of sentient beings. For the sake of sentient beings alone, dedicate everything for the sake of Bodhi.' How is it dedicated? From the two systems of characteristics and secret mantras, firstly, in the conventional truth, the dedicator, the object of dedication, and the dedication itself should be known as illusory or like a dream. As it is said: 'The accumulation of merit and virtue is like a water bubble, knowing it to be extremely pure, if one realizes it in this way, it is said to be the best of all dedications.' In the ultimate truth, these three are without inherent existence, and dedication is done in the state of emptiness, free from elaboration. As it is said in the Ornament of Clear Realization: 'Special dedication is extremely rare, its function is most excellent, it also has the aspect of being without signs, it is the nature of being non-inverted.' According to the secret mantra, dedication is done in the state of being unmixed and completely perfect. The function of dedication is: 'Dedication is an inexhaustible path, it is with increase and possession.' Therefore, it has the function of making inexhaustible, increasing, and transforming. This is the profound Dharmadhatu.
Chinese
回向的善根不会在中阴中浪费，如《慧海请问经》中说： 犹如水滴落入大海中，大海未干涸之前它不会耗尽。 同样，完全回向菩提的善根，在未获得菩提之前它不会耗尽。 为利益众生而回向，不但不会耗尽还会增长，如《入行论》中说： 其他善根如芭蕉树，结果后就会耗尽。 菩提心之树恒常，结果实而不会耗尽反而增长。 如是说。 转变是，完全回向法界会转变成法身，为利他而回向会转变成色身。 愿以此善根，一切众生，积累福德智慧资粮，从福德智慧所生，获得殊胜二身。 如是说。 第三个总义是讲修圆满的理由： 从无量乘的差别中，此处仅略作陈述。 大恩上师所说，由其殊胜心子藏敦多杰坚赞所书。 圆满。 说是，词义无余的总结，或是暂时圆满而无有可说之义。 此略微剖析大乘总纲的词义，是应诸位善知识的劝请，由僧人耶谢坚赞在青绿河的右侧，大虎梁桑九兄弟的山脚下，至尊上师的座前，吉祥圣湖森林中写下。 以此善根之根本，愿所化众生于经续生起智慧之光明，圆满通达所知之深广，获得圆满正等觉果位。 愿如是此理乃是善逝之教言，以及智者之论典诸多释疏，还有上师之笔记汇编等，皆以自之明辨智慧详加考察，唯以利他之心而著成文字。 愿远离自作主张之念。 僧人我依上师之口诀，于意中珍藏并实践之法，于体验后以偈颂表达，未加任何修改，可向智者请教。 然而，各自的思想行为
English
The merit dedicated will not be wasted in the bardo. As it says in the Sutra Requested by Lodrö Gyatso: Just as a drop of water falls into the ocean, it will not be exhausted until the ocean dries up. Similarly, the merit fully dedicated to Bodhi will not be exhausted until Bodhi is attained. Dedicating it for the benefit of sentient beings not only does not exhaust it, but it also increases it. As it says in the Bodhicharyavatara: All other virtues are like banana trees, they are exhausted after bearing fruit. The tree of Bodhichitta is always bearing fruit, so it does not exhaust but increases. So it is said. Transformation is, dedicating entirely to the Dharmadhatu transforms into Dharmakaya, and dedicating to the benefit of others transforms into Rupakaya. May all beings, through this merit, accumulate the collections of merit and wisdom, and from the merit and wisdom that arise, may they attain the two sacred bodies. So it is said. The third general meaning is the reason for the perfection of teaching and learning: From the infinite distinctions of vehicles, only a brief account is given here. Spoken by the great and precious Lama, and written by his excellent heart-son Tsangtön Dorje Gyaltsen. Complete. It is said that it is a summary of the words and meanings without remainder, or that it is temporarily complete and there is no meaning to be said. This slight analysis of the words and meanings of the general framework of the Great Vehicle was written at the urging of the virtuous friends, by the monk Yeshe Gyaltsen on the right side of the Blue River, at the foot of the nine Tiger Great Liang Sang brothers, at the seat of the venerable superiors, in the forest of the glorious Holy Lake. By the root of this virtue, may the disciples generate the light of wisdom in the Sutras and Tantras, and may they completely perfect the depths and limits of knowledge, and may they attain the state of complete enlightenment. May this principle be the teaching of the Sugata, and the many commentaries of the treatises of the wise, and the compilations of the superiors' notes, all examined in detail with one's own discerning wisdom, and written down with a mind solely for the benefit of others. May it be free from the thought of self-creation and boasting. The monk I, according to the oral instructions of the Lama, cherish and practice the Dharma in my mind, and after experiencing it, express it in verses, without any modification, and may ask the wise for advice. However, each person's thoughts and actions
Chinese
总之，诸位尊者以“不信胜者之语”等历史为例证。如果此处章节稍有不妥，因是旧有章节，故未作修改。虽有广引经文之必要，然虑及文繁而未书写。除此之外，我认为此中并无意义上的过失。在遍知胜者的教法基础上，第二佛陀将甚深法义扩展如海。对此，前所未有之注释莲苑得以生长。各方聪慧具足六足者们，请享用其中意义精髓的蜂蜜妙语，并于此莲苑中尽情嬉戏。于二生自在者众中，此人尤为庄严，善于讲解三藏如海之教理，无有私欲，唯思利他。如此善知识乃是教法之命脉。若不能善解佛语真意，而以己见歪曲佛法，纵有种种说法，亦不可能步入解脱之道。讲经说法虽为教法之命脉，然应以调伏自心、解脱他心为要。大多数人徒劳地追逐言语，而未能彻底领悟其精髓要义，恐有虚度人身之虞，故应独处静修。于今生、中阴之际，若未能获得真实意义之确信，则此生之显现犹如一场梦。诸位殊胜道友，务必谨记！又说：越过闻思之河流，在那广阔的禅修黄金沙滩上，我愿稍作休息。宣说基之义、本性自生者，于无尽八识聚之上，建立了自生无二的俱生法庭。口头上的外在言辞讲授，如今忆起亦不愿，执着已消退。所知之精髓乃是五身任运成就，纵然早先言语深奥，口若悬河，却如同未入其门，仅讲述了外围之事。如今，无有错谬的觉性已达坦途，纵有人言非，亦无有疑虑。纵然精通深奥续部之法，亦如鹿群追逐海市蜃楼。如今，说法者已失去觉性，说法也已落入俗套。
English
In short, the venerable ones used the history of "disbelieving the words of the Victorious One" as an example. If there are any slight inappropriateness in the chapters here, they have not been modified because they are old chapters. Although there is a need to extensively quote scriptures, it has not been written due to concerns about the complexity of the text. Apart from that, I don't think there are any errors in meaning here. On the basis of the teachings of the Omniscient Victorious One, the Second Buddha expanded the profound meaning of the teachings like the sea. To this, an unprecedented commentary, a lotus garden, has grown. Wise ones with six legs from all directions, please enjoy the honey of wonderful words that are the essence of meaning, and play happily in this lotus garden. Among the assembly of twice-born masters, this person is particularly dignified, skilled in explaining the doctrines of the three baskets like the sea, without selfishness, thinking only of benefiting others. Such a spiritual friend is the lifeblood of the teachings. If one cannot properly understand the true meaning of the Buddha's words and distorts the Dharma with one's own opinions, even with various explanations, it is impossible to enter the path of liberation. Although teaching and learning are the lifeblood of the teachings, it is important to tame one's own mind and liberate the minds of others. Most people vainly pursue words and fail to thoroughly understand their essence, and there is a risk of wasting human life, so one should practice alone in seclusion. If one does not obtain certainty of the true meaning in this life and in the bardo, then the appearances of this life are like a dream. Dear noble friends, be sure to remember! It is also said: Beyond the river of hearing and thinking, on that vast golden beach of meditation, I wish to rest for a while. The one who teaches the basis of meaning, the self-arisen nature, has established a co-emergent Dharma court of self-arisen non-duality on the endless eight consciousness aggregates. The external verbal teachings are now something I don't even want to remember, and attachment has receded. The essence of knowledge is the five kayas spontaneously accomplished, even though the earlier words were profound and eloquent, it was like not entering the door, only talking about the periphery. Now, the flawless awareness has reached the plain, and even if someone says it is not, there is no doubt. Even if one is skilled in teaching the profound tantras, it is like deer chasing mirages. Now, the teacher has lost awareness, and the teaching has become commonplace.