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以及续部，与智慧虚空无别的总续等等。关于拉拉嘉波（La La Gyalpo）的方面有：吉祥时轮执持者杜鹃嬉戏续，大威力圆满续，明灯秘密安置续，普作国王续，与觉性虚空无别的续等等，这五部为根本续部。口诀续部有一百部。据说有口诀及其相关的教授。关于口诀方面：有隐蔽显现之方面，觉性达到稳固庄严之方面，法性母子相认之险地方面，自解脱显现之最后续部方面，据说每一个方面也都有续部和口诀及其相关的教授。在这些之中，也有驳斥外道的邪见，用八乘进行区分，大圆满拉拉瓦（Lalava），以及自解脱直接介绍等等，据说有所有乘的观点。关于日藏（Rékhung）的方面：外轮，内轮，密轮，以及极密无上轮等等，有不可思议之多。阿若（Aro）的方面，誓言锁的方面，离戏义明的方面，总体的方面，总集经的方面，普解脱的方面等等，据说有无法言说的多。第二，七大或五大的殊胜之处是：作为所有乘的顶峰的伟大，如须弥山王；作为所有教言之王的伟大，如太阳的精华；作为所有佛语的解释的伟大，如晴朗的虚空显现一切器情；作为所有教法之源的伟大，如从虚空显现五大；作为所有口诀之根本的伟大，如国王的命令降临之人；作为所有意义之归纳的伟大，如客人成就目的后回到自己家；作为所有法之明镜的伟大，如无垢之明镜。经部中说：洲和山脉连绵不断，须弥山顶自身显现。所有多少乘的类别，大自在自身清晰可见。又说：世间光之王，是具星之王太阳。一切法
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and tantras, such as the general tantra that is inseparable from the wisdom space. Regarding the aspects of La La Gyalpo: the tantra of the auspicious time-holder cuckoo playing, the tantra of great power perfection, the tantra of the lamp secret arrangement, the tantra of the all-creating king, the tantra inseparable from the awareness space, etc. These five are the root tantras. There are one hundred oral instruction tantras. It is said that there are oral instructions and related teachings. Regarding the oral instruction aspects: there is the aspect of revealing the hidden, the aspect of awareness reaching stable adornment, the aspect of the dangerous place of recognizing the nature of phenomena mother and child, the aspect of the final tantra of self-liberation manifestation, and it is said that each of these aspects also has tantras and oral instructions and related teachings. Among these, there are also refuting the wrong views of the tirthikas, distinguishing with the eight vehicles, the Great Perfection Lalava, and the direct introduction of self-liberation, etc. It is said that there are the views of all vehicles. Regarding the aspects of Rékhung: outer wheel, inner wheel, secret wheel, and the most secret unsurpassed wheel, etc., there are unimaginably many. The aspects of Aro, the aspects of the oath lock, the aspects of clarity of meaning without elaboration, the aspects of the general, the aspects of the general collection of sutras, the aspects of universal liberation, etc., are said to be beyond expression. Secondly, the distinction of the seven or five greatnesses is: the greatness of being the pinnacle of all vehicles, like Mount Sumeru; the greatness of being the king of all teachings, like the essence of the sun; the greatness of being the explanation of all the Buddha's words, like the clear sky revealing all containers and contents; the greatness of being the source of all teachings, like the manifestation of the five elements from space; the greatness of being the root of all oral instructions, like a person receiving the king's command; the greatness of being the conclusion of all meanings, like a guest returning home after accomplishing their purpose; the greatness of being the mirror of all dharmas, like a spotless mirror. In the sutras it says: Continents and mountains are continuous, the peak of Mount Sumeru itself is clear. All the categories of how many vehicles, the great self is clearly seen. It also says: The king of light in the world is the sun, the king with planets. All dharmas
Chinese
那圆满清明之中，即是具一切显现之大光明。如是说。广大之机会虚空界，如大界开显一般。如是说，且以彼等之聚合，使所说之语皆得明显解脱。如是说。无论谁听闻教敕之秘密，不依赖于任何其他人，通晓一切秘密之精要，对于任何言说都不需要技巧。如是说。具有续部的一切诸法，从虚空之中生起而显现。彼等言说之诸法，从彼甚深之界中生起。如是说。所有应做之事，最终都汇集为成就果实。虽然说了广大的种类，但所有这些都汇集于如是性中。如是说。如明镜之精要，能映现他者之形象一般。如是，法之明镜，能使一切之自性得以显明。如是说。第三，智者班智达之伟大，即是通达持明三种，以及大圆满轮回涅槃无别，一切法皆为自生智慧，于殊胜觉性获得自在。如邬坚巴·嘉纳苏札、师利星哈、毗玛拉米札等二十五位智者，以及国王渣和五位具誓种姓者，还有大阿阇黎吽嘎ra和莲花生大师等，彼等无间断地现量证悟法性，使天龙鬼神等役为仆从，并将显有世间摄为己用，于三百六十种语言等获得自在，能以六道众生之语言无碍说法。第四，译师之伟大，即是五位比丘，噶、觉二位，嘉纳古玛ra，以及毗卢遮那等一百零八位译师，精通五明，通晓三百六十种语言等，于六道众生之语言无碍，能同时以耳听闻诸法，一切教法皆圆满于心中，据说彼等是持明菩萨和化身之译师。第五，施主福田之伟大，据说国王祖孙三代是化身。拉脱脱日的耳饰是金刚手菩萨的。
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In that perfectly clear, it is the great light that manifests everything. Thus it is said. The great opportunity is the realm of space, like the opening of a great realm. Thus it is said, and through the aggregation of these, all spoken words are clearly liberated. Thus it is said. Whoever hears the secret of the command, without relying on anyone else, understands the essence of all secrets, and does not need skill in any speech. Thus it is said. All phenomena with tantras arise and appear from within space. These phenomena of speech arise from that profound realm. Thus it is said. All the categories of things to be done ultimately gather to accomplish the fruit. Although vast categories are spoken of, all of these gather into suchness. Thus it is said. Just as the essence of a clear mirror reflects the image of another, so too, the mirror of Dharma makes clear the nature of all. Thus it is said. Third, the greatness of the wise Pandit is that they understand the three Vidyadharas, and that the great perfection of samsara and nirvana are inseparable, that all dharmas are self-arisen wisdom, and that they have mastery over supreme awareness. Such as Vimalamitra, Śrī Siṃha, Jñānasūtra and the twenty-five scholars, King Ja, the five holders of vows, the great Acharya Hūṃkāra, and Guru Padmasambhava, etc., who continuously and directly realized the nature of reality, enslaving gods and demons as servants, and gathering the phenomenal world under their control, mastering three hundred and sixty languages, etc., and being able to teach the Dharma without obstruction in the languages of the six realms. Fourth, the greatness of the translators is that the five monks, Ka and Chok, Jñānakumāra, and Vairocana, etc., the one hundred and eight translators, are skilled in the five sciences, know three hundred and sixty languages, etc., are unobstructed in the languages of the six realms, can listen to the Dharma simultaneously with their ears, and have perfected all teachings in their hearts. It is said that they are Vidyadhara Bodhisattvas and incarnate translators. Fifth, the greatness of the patrons and fields of merit is that the three kings, grandfather, son, and grandson, are said to be incarnations. The earrings of Lha Thothori are those of Vajrapani.
Chinese
化身方面，松赞干布是观世音菩萨的化身，赤松德赞是文殊菩萨的化身。据说，在这三位在位期间，最初以佛法开创，中间建立制度，最后赤松德赞在位期间，佛法兴盛发展。第六，在西藏无法建造寺庙时，通过压制四方、镇压四方、设置四方、以及火脉四方等方法，建造了拉萨桑耶寺等一百零八座寺庙。在这些寺庙中，许多自然形成的本尊众真实存在。对于建造的本尊众，松赞干布和莲花生大师等人进行了开光，迎请智慧本尊真实降临，融入无二无别之中。据说，此时所有的圣物都成为了佛法的护身符。第七，在西藏，成就者加持力巨大，如努钦·南卡宁波等四位比丘，以及阿阇黎吉祥生等，通过吉祥胜乐金刚之门获得寿命自在的持明者，以及大手印持明者等。据说，他们获得了无需舍弃肉身即可成佛的果位，并且每个传承中都有很多这样的例子。第八，确定根本的伟大之处在于，将轮回涅槃无别的自生智慧确定为根本。这与前面关于根本的描述相同。第九，提升道，第十，显现果的伟大之处在于，应如密宗关于根本、道、果的描述那样理解。第二个总义是瑜伽的意义。瑜伽的分类可以归结为阿底瑜伽。第三个必要性是，一般来说，如各乘自身所说的那样，特别是为了使努力修行者远离夭折之病，区分正误，毫不混淆地反复修持，从而直接显示自解脱。第四，总结并命名为：一切佛法的根本都汇集和圆满于自生智慧中，由于没有任何事物高于它，因此被称为大圆满。如果进一步细分，有以事物命名，如《稻秆经》等；有以地点命名，如《楞伽经》等；有以数字命名，如《三界经》和《百十经》等；以及道...
English
Regarding incarnations, Songtsen Gampo was an incarnation of Avalokiteśvara, and Trisong Detsen was an incarnation of Mañjuśrī. It is said that during the reign of these three, it was first initiated with Dharma, then established systems, and finally, during the reign of Trisong Detsen, the Dharma flourished and developed. Sixth, when it was impossible to build temples in Tibet, methods such as suppressing the four directions, quelling the four directions, setting up the four directions, and the four fire veins were used to build one hundred and eight temples, including Lhasa Samye Monastery. In these temples, many naturally formed deities actually reside. For the constructed deities, Songtsen Gampo and Padmasambhava, among others, performed consecration, inviting the wisdom deities to actually descend and merge into non-duality. It is said that at this time, all the sacred objects became amulets of the Dharma. Seventh, in Tibet, the blessings of accomplished ones are great, such as Nubchen Namkhai Nyingpo and four monks, as well as Acharya Pal Yang and others, who obtained longevity-empowered vidyādharas through the gate of Glorious Hevajra, as well as Mahāmudrā vidyādharas, etc. It is said that they attained the state of Buddhahood without having to abandon their bodies, and there are many such examples in each lineage. Eighth, the greatness of settling on the ground is that the basis is settled on the inseparability of samsara and nirvana as self-arisen wisdom. This is the same as the previous description of the ground. Ninth, elevating the path, and tenth, the greatness of manifesting the result, should be understood as described in the context of the ground, path, and result of Secret Mantra. The second general meaning is the meaning of Yoga. The classification of Yoga can be summarized as Ati Yoga. The third necessity is that, in general, as described in each vehicle itself, especially to keep diligent practitioners away from premature death and disease, to distinguish between right and wrong, and to repeatedly practice without confusion, thereby directly revealing self-liberation. Fourth, summarizing and naming it: the root of all Dharmas is gathered and perfected in self-arisen wisdom, and because there is nothing above it, it is called Great Perfection. If further subdivided, there are those named after things, such as the Rice Seedling Sutra; those named after places, such as the Laṅkāvatāra Sūtra; those named after numbers, such as the Three Realms Sutra and the Hundred and Ten Sutras; and the path...
Chinese
如“仪轨”和“秘密心髓”等，是对所诠释之法所作的命名；如“拉香”等，是对能诠释之语所作的命名；“意集”、“普作”和“广大”等，是对意义所作的命名。诸如此类，关于名称的意愿和种类，已宣说了不可思议。第五，以首尾句解释词义，各自应根据情况了解。这是所有乘的区分。《光明遍照》中，第五品，讲述了生起大悲后成办事业的方式。
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Such as "Yig" and "G Sang Snying" etc., are names given to the subject matter to be expressed; such as "La Shan" etc., are names given to the expression; "Gong 'Dus", "Kun Byed", and "Klong Chen" etc., are names given to the meaning. Thus, the ways of intending names and the varieties are said to be inconceivable. Fifth, the meaning of the words explained by the beginning and end should be understood according to the occasion. This is the distinction of all vehicles. From "Nyi 'Od Rab Gsal", the fifth chapter, which explains how to accomplish the purpose after compassion arises.
Chinese
五种圆满和八种无暇的舍弃是同一体性，获得人身和舍弃四种非人的去处是同一体性。对处所具有信心和未生于空旷之地是同一体性。生于中心地区和未生于边鄙是同一体性，根肢齐全和未生为哑巴二者是一体性，未被业边所染污和舍弃邪见是一体性。因此，闲暇和圆满是同一体性。然而，闲暇是远离的部分，圆满是具有的部分，因此反体是不同的。获得如此的闲暇和圆满是困难的，于何处获得困难呢？从无暇之处获得是困难的。《入行论》中说：“从恶趣获得人身是困难的。”这样说的。以何因获得困难呢？是从善妙圆满的因中产生的。而无暇之处，没有行善的机会，因此，果报闲暇和圆满是难以获得的。《亲友书》中说：“于一海洋中，轭木孔与盲龟相遇，较此尤甚者，从恶趣得人身极难，故人王，以行正法成办彼果。”这样说的。经部中说：“佛陀出现如于竹筒中寻孔难，不寻得亦甚难，何等友伴闻最初之法，此等百劫亦难得。”这样说的。意义重大在于，增上生天人的圆满和决定胜三种菩提，也是依靠闲暇和圆满而产生的，不是依靠其他，因此意义重大。《劝学书》中说：“若有士夫获得后，度脱轮回大海之边际，获得殊胜菩提之地，善业如山积，胜过如意宝，功德更加超胜，此等难得之士夫，谁能令其毫无意义耶？”就像这样。第二，无常之理是，获得的闲暇和圆满不会长久，死亡的因缘众多，不知何时会死，活着的因缘非常少，那活着本身也可能变成死亡的因缘。龙树说：“死亡的因缘众多，活着的因缘少之又少，而那些活着本身也可能变成死亡的因缘，因此要恒常积聚佛法。”因此，不依赖于日夜等，要迅速地行持。