Chinese
说。愚痴旁生之处境中，也示现了能知晓的法。饥渴饿鬼之处境中，也示现了解脱饥贫的法。痛苦地狱之处境中，也遣除了对前后的执着。如是说。第二有二，从显现五大种和五妙欲中，也自然成办利益，如《珍宝藏九》中说：地和水和火和风，五欲全部结合又，显现佛陀慈悲之游舞，慈悲如虚空之边际般显现。如是。第三是，从内外显现三千六百劫，而断除恶业之流，如经部中说：疾病和饥荒刀兵以及，火水风之千劫，这些依次而示现，以慈悲稀有之游舞，作为调伏之方便而示现。如是说。以善巧方便乘成办利益有二，以勤作次第之八乘成办利益，和无勤阿底成办利益。无论宣讲哪个，各自结合时机而宣说。第三，以续和窍诀立宗有二，经和论之差别，和以续、传承、窍诀立宗。第一有二，理解之差别，和各自支分的差别。前者是，天子请问经中说：诸法全部汇集为经和论二者，善说和彼之意旨解释和，以彼之力量释迦之教法，于此世间界长久住留。因此，善说是经，彼之意旨解释是论。又是，从导师佛陀之自因所生，且善说者是经，依于彼且不谬解释彼之意旨者是论。第二，各自支分的差别是，经和论二者。经有三，从口中所说之经，加持之经，和随许之经。第一是，从佛陀口中所说之全部。第二是，佛陀住世之时，以导师之加持，身语意之加持。身之是，菩提萨埵摩诃萨埵
English
said. In the situation of the ignorant animals, it also showed the Dharma of knowing. In the situation of the hungry and thirsty pretas, it also showed the Dharma of relieving hunger and poverty. In the situation of the suffering hells, it also dispelled the attachment to the past and the future. Thus it is said. Secondly, there are two: from the manifestation of the five great elements and the five objects of desire, it also naturally accomplishes benefits, as it is said in the Nine Treasures of the Precious Treasure: Earth and water and fire and wind, all five desires combined again, manifest the play of the Buddha's compassion, compassion manifests like the edge of the sky. Thus. The third is that from the inside and outside, three thousand six hundred kalpas are manifested, and the stream of evil karma is cut off, as it is said in the Sutra: Diseases and famines, weapons and, thousands of kalpas of fire, water, and wind, these are shown in order, with the play of wonderful compassion, shown as a means of taming those to be tamed. Thus it is said. There are two ways to accomplish benefits with skillful means: to accomplish benefits with the eight vehicles of diligent order, and to accomplish benefits with effortless Ati. Whichever is taught, it is taught in conjunction with the occasion. Thirdly, there are two ways to establish the essence with tantra and pith instructions: the difference between sutra and shastra, and the establishment of the essence with tantra, transmission, and pith instructions. The first has two: the difference in understanding, and the difference in individual branches. The former is, as it is said in the Sutra Requested by the Son of God: All dharmas are gathered into two: sutra and shastra, good words and their interpretation, and by their power, the teachings of Shakya will remain long in this world. Therefore, good words are sutra, and the interpretation of their meaning is shastra. Also, what arises from the self-cause of the teacher Buddha and is well said is sutra, and what relies on it and interprets its meaning without error is shastra. Secondly, the difference between the individual branches is sutra and shastra. There are three types of sutra: sutra spoken from the mouth, sutra of blessing, and sutra of permission. The first is all that is spoken from the mouth of the Buddha. The second is that when the Buddha was alive, the body, speech, and mind were blessed by the blessing of the teacher. The body is, Bodhisattva Mahasattva
Chinese
在普贤菩萨的头顶上，导师将金色之手放上，说道：大菩萨普贤，您应当弘扬《华严经》。因此，那位菩萨就像宣说《华严经》一样。语言的加持是：对善现说，善现，您应当掌握般若波罗蜜多。因此，善现就像结集圣典一样。心意的加持分为三种。心意禅定的加持是：圣者舍利子问圣观自在菩萨：具有四种甚深和八种甚深。大菩萨圣观自在菩萨就像宣说般若波罗蜜多一样。慈悲的加持是：导师的因缘，夜叉等，以及鹦鹉、孔雀、大象等宣说佛法等。慈悲真谛力的加持是：从树木、石头、大鼓、如意树、墙壁等处，出现《十万颂》等佛法。第三，随许的教令是，佛陀的教令中，首先要有引言，中间要有连接词，最后要有随喜的词语。这些都是从授记中产生的。总纲中说：导师现证菩提后，直至涅槃之前，所发生的一切都被称为教令。又说：因为是从量士夫口中说出，所以教令的定义才成立。第二，论典是：对佛语总义和别义的解释，对暂时和究竟的意义的解释，以及按照各自的章节进行阐述。如至尊弥勒所说：如同依靠灯、摩尼宝、日月，有眼睛的人才能看见一样。依靠能仁，我也将如实宣说此法，使之长久住于世间。以及，能够调伏一切烦恼怨敌，能够从恶趣的痛苦中救护的是什么？是佛法救护的功德。
English
On the head of Samantabhadra, the Teacher placed his golden-colored hand and said: Great Bodhisattva Samantabhadra, you should expound the Avatamsaka Sutra. Therefore, that Bodhisattva was like expounding the Avatamsaka Sutra. The blessing of speech is: To Subhuti, he said, Subhuti, you should master the Prajnaparamita. Therefore, Subhuti was like compiling the scriptures. The blessing of mind is divided into three. The blessing of mind's samadhi is: The venerable Shariputra asked the great Bodhisattva, the venerable Avalokiteshvara: possessing four profound and eight profound qualities. The great Bodhisattva, the venerable Avalokiteshvara, was like expounding the Prajnaparamita. The blessing of compassion is: Through the Teacher's influence, yakshas and others, as well as parrots, peacocks, elephants, and others, expounded the Dharma, and so on. The blessing of the power of compassion and truth is: From trees, stones, great drums, wish-fulfilling trees, walls, and so on, the Dharma such as the Hundred Thousand Verses arose. Third, the command of permission is that in the Buddha's commands, there must first be an introduction, in the middle there must be connecting words, and finally there must be words of rejoicing. These all arise from prophecies. In the general outline, it says: From the time the Teacher attained enlightenment until he passed into nirvana, whatever occurred was called a command. It also says: Because it comes from the mouth of a reliable person, the definition of command is established. Second, the treatises are: explanations of the general and specific meanings of the Buddha's words, explanations of the temporary and ultimate meanings, and explanations according to their respective chapters. As the venerable Maitreya said: Just as those with eyes can see by relying on lamps, jewels, the sun, and the moon, so too, relying on the Able One, I will also truly explain this, so that it may long abide in this world. And, what is it that can subdue all the enemies of afflictions and protect from the suffering of the lower realms? It is the merit of Dharma's protection.
Chinese
因此是论著。这二者在其他宗派中是没有的。如至尊善逝所说：从地自在以下，直至觉悟者为止，所出现的一切都是论著。第二，续、经、窍诀的差别是总的和个别的。其中，五圆满具足，关联而无缺的是续。直接显示难以衡量的意义是经。费力小，易行而意义重大的是窍诀。如《怖畏幻化》中所说：五圆满具足，关联而无缺，因为完全圆满，所以称为续。如经中所说：方法大，费力小，意义不可估量。第二，个别分二：以续、经、窍诀三者来区分和建立框架。第一，以请问和回答混合宣说，完整而关联的是续。佛陀的教言没有掺杂，如实宣说的部分是经。意义本身显现的部分是窍诀。如经中所说：如果以言语来表达，就像国王的教令一样。如果请问和回答精妙而发展，就像国王的教续一样。那本身是确定的。如是说：没有掺杂，如实制定的是经。证悟广大，支分关联的是续。如是说。这样，本体相同，只是从原因和方面来分为三者。如经中所说：显现为三，实则为一。从无分别的自性中，一而无别。如《甘露八品》中所说：续、经和窍诀三者，就像臣民、领主和国王一样。互相依赖，互相依存。一而无别。如是说。第二，建立框架分二：以续来建立框架和以窍诀来建立框架。续和产生的开端，因缘引起的讨论，完全圆满是续的意义，以及续是对谁宣说和交付的，共有四种，各自按照自己的情况而定。第二，窍诀有六种：本体、词义、作用、名称、数量、宣说的方法。第一，本体是：从内部到内部传承的意趣的修持，是对总义和
English
Therefore, it is a treatise. These two are not found in other schools. As the venerable Sugata said: From the Lord of the Earth downwards, up to the awakened being, whatever arises is a treatise. Second, the difference between tantra, agama, and upadesha is general and specific. Among them, one tantra is complete with the five perfections, connected and without deficiency. Agama directly shows immeasurable meaning. Upadesha is easy to do with little effort and great meaning. As it is said in the Fierce Transformation: Complete with the five perfections, connected and without deficiency, because it is completely perfect, it is called tantra. As it is said in the sutra: Great method, little effort, immeasurable meaning. Second, the specific is divided into two: distinguishing by tantra, agama, and upadesha, and establishing the framework. First, it is said in a mixture of questions and answers, complete and connected is tantra. The Buddha's words are not mixed, the part that is spoken as it is is agama. The part where the meaning itself manifests is upadesha. As it is said in the sutra: If it is expressed in words, it is like the command of a king. If the questions and answers are subtle and develop, it is like the king's lineage. That itself is certain. It is said: Agama is what is established without mixing and as it is. Tantra is great realization with connected branches. It is said. In this way, the essence is the same, but it is divided into three from the perspective of reasons and aspects. As it is said in the agama itself: Appearing as three, it is actually one. From the nature of non-duality, one and inseparable. As it is said in the Ambrosia Eight Chapters: Tantra, agama, and upadesha are like subjects, lords, and kings. They depend on each other, rely on each other. One and inseparable. It is said. Second, establishing the framework is divided into two: establishing the framework with tantra and establishing the framework with upadesha. The basis of tantra and origin, the discussion caused by circumstances, complete perfection is the meaning of tantra, and to whom the tantra is spoken and entrusted, there are four, each according to its own situation. Second, there are six types of upadesha: essence, definition, function, names, quantity, and method of explanation. First, the essence is: the practice of the intention transmitted from within to within, which is for the general meaning and
Chinese
我需要一个关于定义的经验。此外，提取精华，浓缩意义，实践应用。第二，定义是：杰·卓普巴·释迦僧格说：费力小，成效大，必定迅速成就，故为口诀。又，从ka和经验的意义中显现出来，指示一个，称为口诀。第三，必要性是：为了不能看到经文意义的人，个人提取经文的精华，有理解和体验的必要。第四，种类是：口耳相传的教导，特别是空性自解脱的口诀，以及一切文字的口诀。前者是：从普贤金刚持以来，从未以文字形式书写，为了表示未曾书写和不相违背的意义。第二是：首先传达象征意义，中间认识，最后超越象征，空性自解脱。第三，一切文字的口诀是：指以词语和文字形式书写的口诀，即指示其本身的口诀，以及证悟的次第两种。第一种有两种：暂时指示其本身的小乘的各自指示最终意义，以及指示最终其本身的阿底口诀。第二种证悟的次第有三种：进入总的和大乘，进入总的和续部，进入总的和道。其中，进入总的大乘是：拉贤，玉塘，调伏显现等等。进入个别的大乘是各自的情况。进入总的续部是：表示上下关系的，以及Trika和口诀等等。进入个别的续部是：讨论和进入续部的圆满意义。进入总的道是：幻化道次第等等，以及广示道。进入个别的道是：条件，见，禅定等等。因为显示了十个学科的结尾等等的每一个细节。第五，糌粑的量有两种：依靠经部而说的论著糌粑的量，以及依靠续部而说的口诀糌粑的量。第一种是依据经文。
English
I need an experience regarding definitions. Furthermore, to extract the essence, condense the meaning, and apply it in practice. Second, the definition is: Je Drophukpa Shakya Senge said: Little effort, great effect, surely and quickly accomplished, therefore it is a pith instruction. Also, from the meaning of 'ka' and experience, it is manifested and shown as one, called a pith instruction. Third, the necessity is: For those who cannot see the meaning of the scriptures, individuals extract the essence of the scriptures, and there is a need to understand and experience it. Fourth, the types are: Oral transmissions and instructions, especially the pith instructions of emptiness self-liberation, and the pith instructions of all letters. The former is: From Kuntuzangpo Dorje Chang onwards, it has never been written in written form, to represent the meaning of not having been written and not being contradictory. The second is: First, the symbolic meaning is conveyed, in the middle, recognition, and finally, transcending symbols, emptiness self-liberation. Third, the pith instruction of all letters is: It refers to the pith instructions written in words and letters, namely the pith instructions that indicate that very nature, and the two stages of realization. The first has two: The lower vehicles that temporarily indicate that very nature each indicate the ultimate meaning, and the Ati pith instructions that indicate the ultimate that very nature. The second stage of realization has three: Entering the general and the Great Vehicle, entering the general and the tantras, and entering the general and the path. Among them, entering the general Great Vehicle is: La Shen, Yuthang, subduing appearances, and so on. Entering the individual Great Vehicle is according to each situation. Entering the general tantras is: Indicating the relationship between the upper and lower, and the Trika and pith instructions, and so on. Entering the individual tantras is: Discussion and entering the complete meaning of the tantra. Entering the general path is: Illusion path stages and so on, and extensively showing the path. Entering the individual path is: Conditions, view, meditation, and so on. Because it shows each detail such as the end of the ten disciplines and so on. Fifth, the measure of tsampa has two: The measure of treatises tsampa based on the sutra section, and the measure of pith instruction tsampa based on the tantra section. The first is based on the scriptures.