Chinese
大体上意义是相同的。佛陀将精华的意义，完全圆满地在一个方向上，以无误的次第善巧地开示，这就是瑜伽六支。吉祥密集金刚和，喜金刚、胜乐轮，阎魔敌等一切法中，都以各种不同的名称宣说这个。关于它的广说，在金刚手菩萨的上释和，喜金刚心释和，时轮金刚的根本释中，佛陀和佛子们，都非常清楚地确定了下来。为了了解一切教法的道次第，分别说者和经部师，瑜伽行者和中观师的，各自的究竟所修，以及特别是大乘精华之道，大手印的认识，以及它殊胜的道理，道的证量功德和，障碍和歧途错误的险境，地和道的行进方式和，今生证悟成佛的方式和，它的能立正理等，具有大悲的喇嘛，无杂而清晰圆满地开示了。修持精华之道的助伴，智者的行仪的，三种行持和行持的时间，以及胜过一切的行持也开示了。与你和他们不一致，讲述无关故事的续部，没有关联次第混乱的，道次第显得很奇妙。如是新派的圆满次第和，与之相同的古老的密法中，不要说一个也没有。为什么密集金刚的五次第，在噶玛和丹玛两种中都有。在文殊金刚的口诀中，持有大手印的形象，如幻如虹般地，自己和他人相续结合，称作真实明。这样说的是大圆满的，精华究竟光明。密集金刚的现、增、得三种，也与这个没有其他差别。时轮金刚、喜金刚、胜乐轮、阎魔敌等中，大手印的究竟，所说的六种结合的，精华各自摄集，也是这个，因此结合圆满一致。吉祥胜乐轮中，卢伊巴和嘎拉巴二者的五次第和，黑行者的四次第也，微细明点等
English
Generally, the meanings are similar. The Buddha has skillfully revealed the essence of the meaning, completely and perfectly in one direction, with an unerring order, which is the six-limbed yoga. In all the teachings of glorious Guhyasamaja, Hevajra, Chakrasamvara, Yamantaka, etc., this is spoken of with various names. The extensive explanations of it are found in the upper commentary of Vajrapani, the heart commentary of Hevajra, and the root commentary of Kalachakra. The Buddhas and their sons have very clearly established it. In order to understand all the stages of the teachings, the ultimate practices of the Vaibhashikas and Sautrantikas, the Yogacharas and Madhyamikas, and especially the path of the essence of the Great Vehicle, the recognition of Mahamudra, and the reasons for its superiority, the signs, qualities, and virtues of the path, the obstacles, pitfalls, and dangers of errors, the ways of traversing the grounds and paths, the ways of attaining Buddhahood in this life, and the valid reasons for its accomplishment, the compassionate lama has revealed them completely, clearly, and without confusion. The companions for practicing the essential path, the conduct of the wise, the three conducts and the times of conduct, and the conduct that surpasses all, are also taught. Unlike you and them, the tantras that tell irrelevant stories, the stages of the path that are unrelated and disordered, appear wonderful. Therefore, do not say that there is not even one of the new completion stages that is similar to the ancient secret mantras. Why are the five stages of Guhyasamaja present in both Kama and Terma? In the instructions of Manjushri Vajra, holding the image of Mahamudra, like an illusion or a rainbow, the union of one's own and others' continuums is called true clarity. This is said to be the essence of Atiyoga, the ultimate luminosity. The three appearances, increase, and attainment of Guhyasamaja are also no different from this. In Kalachakra, Hevajra, Chakrasamvara, Yamantaka, etc., the ultimate of Mahamudra, the essence of the six unions that are taught, is also gathered into this, therefore the union and completion are consistent. In glorious Chakrasamvara, the five stages of both Luipa and Krishnacharya, and the four stages of the Black Practitioner, such as subtle bindus, etc.
Chinese
关于圆满次第， 在佛和续部的差别中， 经和扬浦、玛姆等， 这些大部分显得一致。 春线成就七部， 以及俱生俱成释， 这些大手印论典等， 与大圆满心部非常一致。 大圆满的光明， 被大成就者们亲眼所见。 对此，那若巴、圣天， 寂天和黑行者， 时轮、夏瓦里等， 都唱诵赞颂的金刚歌。 特别是成就至尊萨惹哈， 说多了有什么用呢？ 法的尺度以此就足够了。 安住于虚空界中央， 见到明点就能解脱。 所说的这些金刚歌， 听起来大部分都是大圆满。 你们或许是外道的修行者吧， 名字和词句的解释方式， 虽然有各种各样是真实的， 但在道的实修精要上， 并非所有次第都相同， 看了各自的论典就知道了。 同样，证悟生起的方式也， 大部分相同也很困难。 为了了解教法的次第， 毗婆沙宗、经部宗、唯识宗、中观宗各自， 四种宗派的究竟， 并非有各自不同的所修， 无论是想要成为善逝声闻， 还是想要成为独觉佛以及如来法王， 不依赖这个忍辱都无法获得， 这是殊胜般若波罗蜜多的行持。 如是说，以方便来区分， 并非只说了一种修行。 次第经历地道， 对此，无等冈波巴， 对于大手印顿悟， 说计算地道是错误的。 如果不符合四种行为， 就不认为那是法， 那么，神圣的律藏行为也， 如果不符合四种行为， 难道也认为不是法吗？ 只要意义上的见解一致就行了。 词句行为不一致， 对新派也多有责难。 名称实义日狮子，多敦瓦瓦坚， 由于扰乱玛姆嬉戏的续部， 出现了噶雅达惹的黄金法。 如是等等，大部分贬低其他宗派。 殊胜喜金刚之法， 被他们说成是有垢染的。 其他父续部的人们， 道果语录珍宝。
English
Regarding the Completion Stage, Among the differences between deities and tantras, The Sutras, Yangpur, Mamaki, etc., These mostly appear to be in agreement. The Spring Thread Accomplishment Seven Sections, And the Commentary on Co-emergent Accomplishment, These and other Mahamudra treatises, Are very much in accord with the Mind Section of Dzogchen. This Clear Light of the Great Perfection, Is directly seen by the Great Accomplished Ones. To this, Naropa, Aryadeva, Shantideva and Krishnacharya, Kalachakra, Shavaripa, etc., Sang praises in Vajra songs. Especially the supreme accomplished Saraha, What is the use of speaking much? The measure of Dharma is sufficient with this. Abiding in the center of the sphere of space, Seeing the bindu, one is liberated. These Vajra songs that are spoken, When understood, are mostly Dzogchen. You are perhaps non-Buddhist practitioners, The way of explaining names and words, Although it is true that there are various ways, In the essential practice of the path, Not all stages are the same, It is known by looking at their respective treatises. Likewise, the way of generating realization, It also seems difficult for most to be the same. In order to understand all the stages of the teachings, The Vaibhashika, Sautrantika, Chittamatra, Madhyamaka respectively, The ultimate of the four philosophical schools, There are not separate objects of meditation for each, Whether one wishes to become a Sugata Shravaka, Or wishes to become a Pratyekabuddha and likewise a Dharma King, Without relying on this patience, it is not possible to attain, This is the practice of the supreme Prajnaparamita. As it is said, distinguish by means, There is no teaching of only one practice. Progressing through the stages of the path, Regarding this, the unequaled Gampopa, Regarding the sudden enlightenment of Mahamudra, Said that counting the stages of the path is a mistake. If it does not accord with the four conducts, Then if one does not consider it Dharma, Then, the sacred Vinaya conduct also, If it does not accord with the four conducts, Would one also consider it not Dharma? It is sufficient if the view in meaning is the same. If the words and conduct are not in agreement, There are many criticisms of the New Schools as well. The name's true meaning, Nyima Senge (Sun Lion), and Dokton Wawa Chen, Because of disturbing the tantra of the play of Mamaki, The Golden Dharma of Gayadhara arose. Thus, and so on, mostly disparaging other systems. The Dharma of glorious Hevajra, Is asserted by them to be defiled. Also, those of the Father Tantra, The precious Lamdre Oral Instructions.
Chinese
这是精选的杂集。经典中没有这样说过。大手印六法等，对三戒作区分是应遮止的。此外，萨迦班智达也遮止了大部分的噶举派。对于断法魔境，说成是麻觉疯女的贱法。许多前辈都遮止过。对于平息圣者的痛苦，说不要说这种圣者。许多大导师、格西、修行者都遮止过。吉祥时轮金刚也是，以薄伽梵智慧之剑，因为与外道典籍和教义相符，所以被作为遮止和考察的对象。同样，宗喀·热达瓦也遮止了时轮金刚。至尊米拉日巴和当巴二者，对噶当派也作了许多责难和应遮止之事。在西藏流传的诸法中，即使没有不被诽谤的，但一切都归于成佛之道。因此，要净化清净的显现。又，特别是大乘心髓的，没有确定真正的殊胜特点，对于各种世俗的修行，以阿底瑜伽之名来称呼。对于这些，如清净的禅修等，以及以分别念考察的分辨禅修，想要密咒的殊胜特点，以及放纵根门（感官）的口诀，也认为是一般的修行，这是因为没有见到佛法的实相。说这些话的你们非常正确。在散落金银的土地上，用破布拖拉，除了灰尘和荆棘等，还能产生什么呢？又，你的心髓口诀部，经典之间互不相容。灌顶、见、修、行，以及道次第本身就相矛盾。在好的宗派典籍中搜寻，即使了解一些方面，词义的错误也充斥着。对于这些，作密等四部续，经典之间怎么会相容呢？因此，心髓口诀部，因为有外、内、秘密三种，这部典籍怎么会只与一方面相容呢？虽然意义的见解是一样的，但由于续部的高低上下，灌顶和仪轨也各自不同。如果一定要相同的话，仅仅了解总类，就能概括所有的续部吗？道的次第不一致，是与所化众生的根器相适应。仅仅因为这些就加以指责的话，密集金刚…
English
These are selected scattered teachings. Such things have not been said in the tantras. For the Great Seal, the Six Dharmas, etc., distinguishing the three vows is something to be refuted. Furthermore, Sakya Paṇḍita also refuted most of the Kagyu school. Regarding the Chö practice in the demon realm, it is said to be the low-caste dharma of Machik Önmo (Ma gcig Sgron ma). Many early scholars have refuted it. Regarding pacifying the suffering of the holy ones, saying not to speak of such holy ones, many great teachers, geshes, and meditators seem to have refuted it. The glorious Kālacakra, too, with the Bhagavan's sword of wisdom, because it is in accordance with the tenets and doctrines of the Tirthikas (non-Buddhists), has been made a subject of refutation and investigation. Similarly, Je Gung Redawa (rJe Gung Red mda' ba) also refuted Kālacakra. The great Jetsun Mila (rJe btsun Mi la) and Dampa (Dam pa), both made many accusations and refutations against the Kadampa. Among the dharmas that have spread in Tibet, even if there is none that has not been slandered, all converge into the path of Buddhahood. Therefore, purify pure appearances. Moreover, especially the essence of the Great Vehicle, the true special qualities have not been ascertained. Various mundane practices are referred to by the name Ati Yoga. Regarding these, such as pure meditation, and analytical meditation examined by conceptual thought, wanting the special qualities of mantra, and also considering the instructions of uncontrolled senses as ordinary practice, this is because the true nature of dharma has not been seen. What you say is very true. On a ground scattered with gold and silver, what can arise from dragging rags, other than dust and thorns? Also, your Mind Stream Instruction Section, the texts are not mutually compatible. Empowerment, view, meditation, conduct, and the stages of the path are inherently contradictory. Searching in good sectarian texts, even if one knows some aspects, the errors in words and meanings are filled by the thousands. Regarding these, the four classes of tantras, such as Action Tantra, how can the texts be mutually compatible? Therefore, the Mind Stream Instruction Section, because there are outer, inner, and secret three, how can this text be compatible with only one aspect? Although the view of the meaning is the same, due to the high and low, above and below, of the tantras, the empowerments and rituals are also different. If it is necessary for them to be the same, by knowing only the general category, can all the tantras be summarized? The inconsistency of the stages of the path is in accordance with the dispositions of the disciples to be trained. If one finds fault with just that, Guhyasamaja…
Chinese
五次第，胜乐五次第不一致。因此，要确定自己的心。又，然而对你来说，续部有成百上千甚至百万之多。说是经典和口诀，遍布雪域。因此，像那若六法、尼古和尼的道果一样，续部的口诀也不是上师单独提出的。据说，空行母的宝藏和奥明净土中有六十四万续部。但在藏地，翻译的心髓口诀部的续部只有七八本。宁玛派的续部并非都是大圆满。即使把所有续部加起来，也只有三十七卷左右。因此，说成百上千甚至百万，不知是幻觉还是怎么回事？解释续部意义的诀窍，对宁玛派来说是自己的传统。何必需要六法道果呢？又，然而词和义的方式，仪轨的顺序，经典的行文，你的经典必定是同类的。这是因为，前面你自己说，你的心髓口诀部的经典互不一致，灌顶、见、修、行和道的次第内部矛盾。这与你刚才说的话相矛盾。又，就像苯教徒翻译佛教一样，因为依赖佛教，所以外形相似，但不同之处在于强调根本。相似但不相同，是苯教的传统。同样，你的法也相似但不相同，属于不同的派别。名称与佛教相似，但词藻仪轨接近苯教。八万四千法门，苯教也有类似的。因此，新旧两派都有相似之处。看看苯教的经典就知道了。又，如果你的经典是佛所说，一定是可靠的，那么，因为与你的经典相违背，所以正确的续部都显得是错误的。如果正确的续部经典是可靠的，那么你的经典一定是错误的。因此，一定是魔的法。那么，如果神圣的律藏是可靠的，那么，因为与大乘相违背，所以般若波罗蜜多就显得是错误的。如果般若波罗蜜多的乘是可靠的，