English
When a lion roars, the roar is unmatched by ordinary clawed creatures. This roar is not common. When one sees the waves of the great ocean, the waves are unmatched by ordinary streams. These supreme waves are not common. When one reaches the summit of Mount Meru, the king of mountains, the peaks are unmatched by ordinary small mountains. This royal peak is not common. When one sees the clear light of the sun in the sky, the light is unmatched by ordinary planets and stars. This clear light is not common. When a great garuda cuts through the sky, its strength is unmatched by ordinary winged creatures. This skillful strength is not common. When one sees the meaning of Ati Dzogchen, its meaning is unmatched by lesser vehicles. This supreme meaning is not common. When one sees the depth of the Vajra Vehicle, its depth is unmatched by ordinary lesser vehicles. This unfathomable depth is not common. Between a learned person who unites with the lineage of knowledge and a foolish person with little learning, their actions for the benefit of beings are different. This supreme meaning is not common. Having spoken thus, everyone sought a divine image that was like a collapsing wall. After that, no one dared to ask questions. From the Great Net of Illusion. The twenty-sixth section, when Vairotsana spoke twenty-eight forceful words that subdued the stubborn of the lesser vehicles. Then, Ru Gyang Darma Radzana asked: "O Venerable Maha Guru Rinpoche, in the final age of the five hundred, is it important or not important to protect the Buddha's teachings?" The Teacher replied: "It is extremely important to protect the teachings." Ru Gyang Darma Radzana asked: "Maha Guru, what kind of person is needed to protect the teachings? How should one act?" The Teacher said: "Listen, those who protect the teachings are those who have little of the five poisons and conceptual thoughts, and who possess intelligence and skill. They please the lama whose blessing lineage is unbroken by serving him with the three secrets of body, speech, and mind, and they fully receive the empowerment. Then, they liberate the lineage of hearing, thinking, and knowing. Then, dwelling in a place of bliss, they count the deity's recitations like the flow of a river. From the root to the branches, it is extremely important to protect all vows according to the teachings. If the vows are broken, even if one practices for eons, there is no hope of power or accomplishment. If the vows are kept, the oath-bound ones will gather, as the Victorious Ones have said. Therefore, cherish the secret mantra vows. Then, that yogi should gather the substances of the vows."
Chinese
这些是（错误的）行为。这些是佛的教法。对于此，诋毁和摧毁神圣的佛法，杀戮、切割、殴打、玷污、偷窃、抢劫，摧毁寂静处和焚烧经文，用恶语和武力进行交易，用计谋进行离间，用毒药和恶行来分离事业，此外，无辜地进行惩罚，用恶语互相争斗，压迫无知者，追讨不合理的债务，不恭敬地请求口诀，秘密真言偏离誓言，诽谤上师并摧毁道友。这些是教法的敌人，所以努力寻找保护它们的方法。如是说。此外，朗巴的辛格问道：至尊玛哈古汝仁波切，保护教法的方法是什么？什么口诀最难？当他这样问时，毗卢遮那回答说：保护教法的方法是，无论看到什么乘，无论看到什么见，无论智慧多么高超，无论方法多么伟大，都不是那些小乘、低智、没有坚定信念的人所能做的。即使做了也没有力量。自己毁灭，菩提心丧失，这是必然的。因此，无论在哪里，都要如实地了解教法。保护教法的口诀是，要了解内外两个方面。外在的是针对外道和邪恶的咒语。如果猛烈地反击，就会造成小规模的冲突。敌人也会毁灭，自己也会毁灭。自己和他人都会堕入地狱。内在的保护佛教教法，要了解世俗和超世俗两个方面。世俗的教法保护是，将动物的生命作为抵押。进行念诵、修持、呼唤和诅咒以及杀戮。如果没有证悟的深度，即使修持无数劫也无法成就，只会感到沮丧和懒惰，并将过错归咎于佛法。如果对咒语进行反击、扰乱和展示死亡，敌人也会死亡。但从深度上来说，自己也会付出生命的代价，最终也会死亡。如果从外部修持傲慢者，并且教法消失，那么毁灭和丧失是必然的。超世俗的教法保护是，针对母夜叉和三把橛。这非常容易出错。如果没有达到见解的极限，修持起来会很困难，并且会有很大的冲突。来世会转生为魔鬼、鲁扎和罗刹。对于那些达到见解极限的人来说，母夜叉会像仆人一样完成所有事业。更不用说世间的傲慢者了。敌人
English
These are (wrong) actions. These are the Buddha's teachings. For this, to slander and destroy the sacred Dharma, to kill, cut, beat, defile, steal, rob, destroy solitary places and burn scriptures, to trade with harsh words and force, to separate affairs with schemes, to separate actions with poison and evil, furthermore, to punish the innocent, to fight each other with harsh words, to oppress the ignorant, to demand unreasonable debts, to disrespectfully request instructions, secret mantras deviating from vows, to slander the guru and destroy Dharma friends. These are the enemies of the teachings, so strive to find ways to protect them. Thus it was said. Furthermore, Langpal's Singha asked: Supreme Maha Guru Rinpoche, what is the greatest method for protecting the teachings? What mantra is the most difficult? When he asked this, Vairochana replied: The method for protecting the teachings is, whatever vehicle is seen, whatever view is seen, however high the wisdom, however great the method, it is not the work of those of small vehicle, low intelligence, and without firm conviction. Even if done, there is no power. One's own destruction, the loss of Bodhicitta, is inevitable. Therefore, wherever it is, one must truly understand the teachings. The mantra for protecting the teachings is to understand both the inner and outer aspects. The outer is directed towards non-Buddhists and evil mantras. If one retaliates fiercely, it will cause a small-scale conflict. The enemy will also be destroyed, and oneself will also be destroyed. Both oneself and others will fall into hell. The inner protection of the Buddhist teachings is to understand both the worldly and the transcendent. The worldly Dharma protection is to use the lives of animals as collateral. To engage in recitation, practice, summoning, cursing, and killing. If one does not have the depth of realization, even if one practices for countless eons, one will not achieve it, and one will only feel frustrated and lazy, and blame the Dharma. If one retaliates, disturbs, and displays death with mantras, the enemy will also die. But from the depth, one will also pay the price of one's life, and one will also die. If one practices arrogance from the outside, and the teachings disappear, then destruction and loss are inevitable. The transcendent Dharma protection is directed towards the Matrikas and the three phurbas. This is very easy to err. If one has not reached the limit of view, it will be difficult to practice, and there will be great conflict. In the future, one will be reborn as demons, Rudras, and Rakshasas. For those who have reached the limit of view, the Matrikas will accomplish all actions like servants. What need is there to mention worldly arrogance? The enemy
Chinese
做了很多事情，寻找了很多神灵的加持。至尊玛哈咕噜，请您赐予一个能将口传传承的精要，诀窍的精华，证悟的意旨汇集在一起的诀窍。于是他说了这些诀窍的精华证悟：向无勤作的普贤王如来顶礼！自生本智无造作，觉性无别菩提心，视万有之基，以大遍布周遍一切。此乃万有立基之，意旨之所指。轮回与涅槃之法，没有不包含在五大元素中的，五大元素即是觉性自生之大智慧显现，一切都在其中，没有一个不成佛的。经中说：地、水、火、风，以及虚空等，如此器情世间诸，皆为自生智慧界。若非如此非智慧，彼与自生无有别，因此万有本即佛，是故佛陀非他处。如是。因此，轮回与涅槃的一切法，以及觉性自生之大智慧显现，佛与有情无二，痛苦与快乐无二，轮回与涅槃无二，显现与空性无二，常与断无二，取与舍无二。经中也说：一切皆自菩提心，此乃量度极赞叹。如是。又经中说：觉性无二显现时，彼处轮回恶趣岂会有？如是。又说：佛与有情无二分，他处无有佛陀在。如是。因此，觉性自生之智慧，外内器情轮回涅槃，一切皆于明点独一中，明晰圆满，万有立基之意旨，三界度脱之意旨。又经中说：六道万物诸有别，法身之名无有异，何者法身即轮回，何者轮回即法身。如是显明。如是证悟之时，称之为佛，称之为法身，称之为法界，称之为菩提心，称之为自生之智慧，称之为金刚萨埵。
English
Many things were done, and many blessings of the deities were sought. O Lord Mahaguru, please grant a pith instruction that gathers together the essence of the oral transmission lineage, the essence of the key instructions, and the realization of the intent. So he spoke these realizations of the essence of the key instructions: I prostrate to the unlabored Samantabhadra! Self-born wisdom, uncreated, Awareness, indivisible, bodhicitta, Considered the basis of all phenomena, Spreading with great expanse, pervading all. This is what is meant by the intent of establishing the basis of all phenomena. There is nothing that is not included in the five great elements of samsara and nirvana. The five great elements themselves arise as the great wisdom of self-born awareness, and there is not a single being who does not become enlightened within it. As the scripture says: Earth, water, fire, and wind, Likewise, space and so on, Thus, all the worlds of vessel and essence, All are the realm of self-born wisdom. If it is not like that, it is not wisdom, There is no self-born apart from it, Therefore, all phenomena are primordially enlightened, Therefore, there is no Buddha apart. Thus it is. Therefore, all the phenomena of samsara and nirvana, and the arising of the great wisdom of self-born awareness, there is no duality of Buddha and sentient beings, no duality of suffering and happiness, no duality of samsara and nirvana, no duality of appearance and emptiness, no duality of permanence and annihilation, no duality of acceptance and rejection. As the scripture also says: All is self-existing bodhicitta, That is greatly praised as the measure. Thus it is. Again, the scripture says: When awareness arises without duality, Where is there samsara or lower realms? Thus it is. Again: Buddha and sentient beings are non-dual, There is no Buddha apart. Thus it is. Therefore, the wisdom of self-born awareness, outer and inner, vessel and essence, samsara and nirvana, all are clear and completely perfect in the single bindu, the intent of establishing the basis of all phenomena, the intent of completely liberating the three realms. Again, the scripture says: The six realms and various objects, And the name of dharmakaya are not different, Whatever is dharmakaya is samsara, Whatever is samsara is dharmakaya. Thus it is manifest. Thus, at the time of realization, it is called Buddha, it is called dharmakaya, it is called dharmadhatu, it is called bodhicitta, it is called self-born wisdom, it is called Vajrasattva.
Chinese
所谓普贤，是指自生智慧菩提心。智慧显现为自生大智慧，称为法身。无需安住和修习于此。智慧菩提心，什么都不是，却显现一切。什么都不成立，显现就是显现一切。本体不可说是这样的。那被认为是所有法的精华。经中说：无需造作的心性，是未被改造的明澈心性，无勤智慧，无二显现，显现之时，没有消失。这是贝若扎纳所说。我向无造作的普贤顶礼。未被改造，未被污染的智慧菩提心，是三世善逝体验的身语意。在显现轮回中，智慧无二显现。因果无二，自然成就，本初成佛。如珍宝琉璃屋之意。例如珍宝琉璃屋，从内看外面清晰，从外看里面清晰，内外没有分别。从里面看的时候，所有显现都无不是珍宝。如同珍宝黄金没有污垢一样，轮回和涅槃的所有法，在智慧菩提心的界限中，没有不证悟的。因此，经中说：一切诸法皆是智慧菩提心，所有显现本初现证成佛。经中说：如果不存在显现轮回之法，那么就没有称为佛的名号。在超越三世诸佛的彼岸，从何处寻找轮回恶趣？被称为佛的名号，也是安立在显现轮回之法上。因此，连佛的名号也没有。这很明显。因此，一切的精华是智慧菩提心，由于菩提心没有基础和根本，结果法身远离相的执着。因此，所有显现轮回涅槃之法，都确定是从智慧菩提心中显现的。心性从原始以来，就确定在不生不灭的法界中。从不生的法界中，不生的各种神变，无论如何