English
Now, this represents the definitive meaning, not something like explaining the formation and destruction of kalpas. It also acts as an antidote to afflictions, because in the union of the path of the generation stage and the completion stage, the path of formation and the path of liberation, it is no different from the unsurpassed new ones. Therefore, by subduing the afflictions of one's own mind-stream through the generation and completion stages, it appears in the Vinaya of the Vajrayana. By entering into the clear light nature of one's own mind, which is indivisible from space and wisdom, it enters into the Sutra section of Mantras. Since all phenomena are not established in any nature whatsoever and are not contradictory to being able to appear as anything, it is not contradictory to the nature of Abhidharma, therefore it is the correct teaching. The Teacher himself said that after my Parinirvana, it will appear in the Vinaya. It enters into the Sutra section. If it is not contradictory to the Dharma nature, then it is considered the teaching. Consider that what is contrary to this is not the teaching. Thus he said. The victorious Maitreya said, because it appears in one's own Vinaya, it is applied to the Mahayana itself. Like this, in one period taught by me. Thus it is said. In the sense of completion, it is never complete. Such occurrences are also mentioned in the second chapter: "The speaker is me, the Dharma is also me. The listener with his own assembly is me. The object to be attained, the teacher of the world, is me." Thus, all phenomena are said to be the Teacher himself, and there is no difference. Adding "it is complete" to the end of the stream of expressing words only means that this book is complete, but it does not mean that the Tantra is complete. If one searches in the stream of expressed meaning, then it will never be complete, and if it is not placed in a continuous, uninterrupted state, how can it be established as a Tantra? Therefore, one should rely on the meaning. What is the use of arguing about mere words? The best of all times is the inconceivable time of Dharma nature, and the three times are merely worldly designations. Therefore, what contradiction is there in explaining four times? If it is thought that Vajrasattva as the main deity is not appropriate, then the Vajrasattva as the main deity in Sambhuta should also be abandoned. In general, the name Vajrasattva applies to the sixth family Vajradhara, and to the fifth family Akshobhya, and to the general Bodhisattva of Secret Mantra, and to the general Bodhisattva of the Vajra family, and among the Bodhisattvas of the Vajra family, to the first of the four eastern Bodhisattvas of Yoga Tantra, etc., so there are many occasions.
Chinese
在尚未区分地位的状态下，仅仅为名相而争论，在西藏后辈看来似乎是卖弄聪明，但在有见识的人面前是不值得称道的。所谓假名解脱、见解脱、体验解脱等等，也是因应不同根器的受化众生而设，对于某些有宿缘的人来说，这些（方法）能让他们当下解脱。一般来说，从利益的角度来看，也是为了其他时候考虑。那个人也因此成为当下转变境界的因。在《扎玛托》经中讲述了六字真言的利益，以及在《梭梭尔昂玛》陀罗尼中讲述了将此陀罗尼佩戴在身上的利益等等，在新派的经续中非常多。这和仅仅听到释迦牟尼佛的名号就能获得不退转的功德是相同的。这不仅通过教理和理证可以成立，而且印度的大成就者们也曾如实宣说过大圆满。在至尊父续无上瑜伽风脉瑜伽的十一位上师中，精通瑜伽的三位之一是布达古赫亚（梵文：Buddha Guhya），意为佛密。在那时，对于金刚萨埵幻化网续，虽然有根本续《秘密藏》等续部注释、诀窍和实修等无量法门，但仅凭这三个修持要点就足够了：通过观想清净显现，消除实执，使显现转为化身，这就是布达古赫亚的教法。这是结合佛密尊者的传记而说的。班禅释迦室利的四种殊胜教法之一是莲花生大师安住于听闻金刚橛灌顶传承和口诀。米拉日巴等玛尔巴噶举的大多数成就者都将大手印和圆满次第结合在一起修持。直贡觉巴吉天颂恭和一切知者让炯多吉等将五脉轮对应噶举八宗的五种本尊，并将支脉对应其他三种本尊。热穹巴尊者前往扎兰达拉，在那一带见到了许多大圆满的成就者。扬贡巴尊者的修持心髓也源于大圆满。香·玉扎在被称为青普嘉玛的地方，亲自从莲花生大师、菩提萨埵、毗玛拉米扎那里听受了大圆满的灌顶和诀窍等等，所有新派的大成就者们都亲身实证了这些。
English
Arguing merely about names without distinguishing the ground is seen by later generations of Tibetans as showing off cleverness, but it is not something to be praised in the presence of discerning people. Concepts like 'liberation by designation,' 'liberation by seeing,' 'liberation by experiencing,' etc., are taught according to the different capacities of those to be trained. For some with past connections, these (methods) can lead to immediate liberation. Generally speaking, from the perspective of benefit, it is also considered for other times. That person also becomes the cause for transforming their state in the present. In the Sutra of Zamatog, the benefits of the six-syllable mantra are explained, and in the Dharani of Sosor Trangma, the benefits of wearing that dharani on the body are explained, and so on. There are very many such instances in the new tantras and sutras. This is similar to how merely hearing the name of Buddha Shakyamuni is said to bring about non-retrogression. Not only is this established through scripture and reasoning, but great Indian masters have also authentically proclaimed Dzogchen. Among the eleven masters of the Father Tantra Anuttarayoga's wind-yoga lineage, one of the three skilled in yoga is Buddha Guhya, meaning 'Secret Buddha.' At that time, regarding the Vajrasattva Mayajala Tantra, although there are immeasurable teachings such as root tantras like the Guhyagarbha Tantra, commentaries, instructions, and practices, these three points of practice are sufficient: By visualizing pure appearances, erasing the clinging to reality, and causing appearances to arise as the Nirmanakaya, this is the teaching of Buddha Guhya. This is said in conjunction with the biography of Buddha Guhya. One of the four special instructions of Panchen Shakya Shri is that Guru Padmasambhava remained in the state of listening to the Vajrakilaya empowerment lineage and instructions. Most of the great siddhas of the Marpa Kagyu lineage, such as Milarepa, combined Mahamudra and Dzogchen in their practice. Jigten Gonpo of Drikung and Rangjung Dorje, the All-Knowing One, and others, corresponded the five root chakras to the five types of deities of the Eight Herukas of the Kagyu, and arranged the branch channels to correspond to the other three. Jetsun Götsangpa went to Jalandhara and met many Dzogchen siddhas in that area at that time. The heart practice of Jetsun Yang Gonpa also originated from Dzogchen. Zhang Yudrak personally received the Dzogchen empowerments and instructions from Guru Padmasambhava, Bodhisattva, and Vimalamitra at a place called Chimphu Gyama, and all the great beings of the New Tradition realized these.
Chinese
而且，大成就者噶玛巴西在圆满劫的末期，在多人敬奉的国王时期，金刚持因陀罗菩提示现为无垢智慧身时，见到释迦族心生欢喜的面前，我亦化为虚空光明智慧之音。国王匝的王妃降下佛法之雨时，化为国王班扎西日。天子根嘎宁波化为喜乐金刚，宣说大圆满时，化为托擦瑜伽士，证悟了大圆满续六十四万部，从那时到现在，所有新旧密法都如实显现，如是清晰地显示了忆念前世。并且，将大手印与大圆满无别的四身要诀窍诀作为心髓，自在生者将无垢友融入自己的眉间，如实显现了心髓的意义，并著成文字。当自在游戏金刚住在噶玛噶时，俱生智的究竟意趣大圆满妥噶的证悟显现，自明心髓空明普贤，本来清净大圆满之界，基界本来无碍自明，从五光音中不作意安住。等等，作了金刚歌。胜者不动金刚将莲师八名、上师八身、噶玛八世、自明周遍一切无别地观见，并作了其上师修法。协岗巴做梦，向莲花生大师祈请马头金刚的口诀时，莲师亲自显现为马头金刚而赐予。马头金刚一百零八种修法中最为殊胜的，我藏在西藏作为伏藏，现在内地的咒师已经取出来了，向他祈请吧。后来在莲师面前校对时，说还有轮没有给，祈请吧。再次供养祈请后说，轮已给。香仁波切从仲波的岩石中找到预言的黄纸等等，真实的证知不可胜数。如是说。巴协中说，密咒师莲花生大师临近涅槃时，在扎玛温布的园林中，对赞普君臣二十一人传授了窍诀观修之鬘。
English
Moreover, the great accomplished Karma Pakshi, at the end of the perfect eon, during the time of the king revered by many, when Vajradhara Indrabodhi manifested as the body of immaculate wisdom, in the presence of the Shakya clan, who, upon seeing him, felt joy, I also transformed into the sound of space, light, and wisdom. When the queen of King Dza brought down the rain of Dharma, he transformed into King Vajrashri. The son of the gods, Kunga Nyingpo, transformed into Kunga Dorje, and when teaching the Great Perfection, he transformed into the Togtse yogi, realizing the 640,000 tantras of the Great Perfection. From then until now, all new and old secret mantras have manifested as they are, thus clearly showing the remembrance of previous lives. Furthermore, he made the key instructions of the four bodies, inseparable from Mahamudra and Dzogchen, the essence of the oral instructions. Jamyang Khyentse Wangpo absorbed Vimalamitra into his own urna, thus revealing the meaning of the Nyingtik as it is, and composed texts. When Rolpai Dorje resided in Karma Gar, the ultimate intention of Samantabhadra, the realization of Tögal of the Great Perfection, manifested. The self-luminous essence, the empty-luminous Kuntuzangpo, the realm of the Great Perfection, pure from the beginning, the ground itself, unceasing and self-luminous from the beginning, resting equally, un fabricated, from the resonance of the five lights. And so on, he composed vajra songs. Gyalwa Mikyö Dorje saw Guru Rinpoche's eight names, the eight forms of Zhang, the eight Karmapas, and self-luminous all-pervading ones as inseparable, and composed their lama practice. Kyer Gangpa had a dream and requested the Hayagriva instructions from Guru Rinpoche. The Guru himself manifested as Hayagriva and bestowed them. Among the 108 Hayagriva practices, the most supreme one, which I hid as a treasure in Tibet, has now been discovered by a mantra practitioner in Nyemo, so request it from him, he said. Later, when proofreading in front of the Guru, he said that the wheel had not yet been given, so request it. After making offerings and requesting again, he said that the wheel had been given. Zhang Rinpoche found prophetic yellow scrolls from the rocks of Trangpo, and so on, the authentic signs of knowledge are countless. Thus he said. In the Ba zhe, it says, "The mantra master Padmasambhava, near the time of his passing, in the grove of Drakmar Ombui, taught the garland of view instructions to the twenty-one king and subjects."
Chinese
说完后，（莲花生大士说：）大国王啊！我的这个密咒，见解要与法身相应，行持要与菩提之方相应。在行持方面，不要失去见解。如果失去了，就会被事物和表相束缚，无法解脱。在见解方面，不要失去行持。如果失去了，就会变成无善无恶。如果像断见一样产生，以后就无法恢复。大国王啊！我的这个密咒，见解的部分占多数。未来，人们会知道文字上的见解，但却找不到与自续相应的见解的坚定之处，很多人会堕入恶道。由于见解和行持分离的各种不同，会出现为众多有情做利益的情况。由于个人编造的不同之处太多，加持力衰退，证悟者稀少。将这些未被玷污的全部隐藏起来，不知何时会为了众多有缘者的利益而显现。说完后，将很多经书隐藏在岩石中。经文中这样记载，还有什么比这个伏藏的来源更好的呢？莲花生大士在西藏住了多久呢？大约有一百一十一年左右。这是娘氏家族的伏藏《善逝总集》的历史，由毗卢遮那所著。其中记载，当世尊的身体安住于平等性中时，母尊普贤佛母从清净法界的虚空中，以金刚大誓言之歌来劝请，报身寂静地显现，并示现了寂静金刚法界的坛城。对于那些无法被寂静调伏的众生，则显现为忿怒尊大殊胜，并宣说了忿怒的法。也就是《善逝总集根本续》、《后显续》、《后后的明咒续》、《补缺续》、《开启续》、《寂怒总续》五部。这些的根本续是《秘密总集寂静总集》、《大殊胜总集》等八部，以及寂怒合一的《持明总集》，总共十部根本续。之后，文殊阎魔敌等各自幻化本尊和眷属而宣说，这是属于支分续。其中有《文殊秘密续》、《秘密成就》、《赞颂歌咏》等，以及《桩橛续》、《怖畏金刚》、《红黑阎魔敌》等，总共文殊身续三十四部。《马王嬉戏》、《绒玛列根》等莲师语续十二部。《大黑鲁嘎