Chinese
诶！大导师说：在初八吉祥日，进行加持并系解脱。因此，善恶二者，其增长之大，超乎言说。成就一切善业，皆为利益众生，努力不懈地成就无生之境界。对于极微小的恶业，也要谨慎戒除。如此行持，便不会堕入恶趣。如是说。通过佩戴此物而获得解脱，出现瑞相和征兆的例子有很多，但因畏惧文字繁多而未书写。商敦帕仁，是屠夫中速度最快的人，他能抓住逃逸的野兽，杀过十八个人，一生只行不善之事。后来，他得了绝症，二十四天水米不进，剧烈的抽搐使他手脚和身体撞击地面，因恐惧地狱的景象而发出惨叫。各方的贤善僧人和瑜伽士都来帮助他，但都无济于事。后来，喇嘛图钦嘉措赐予他七世解脱，佩戴系解脱后，他立刻去世，尸体上出现了彩虹。火化时，降下花雨，出现了很多舍利。宗喀巴大师在内邬山顶对系解脱和尝解脱进行了辩驳，全知桑结荣波尊者给休地方一只濒死的狗展示了见解脱，赐予了七世解脱，佩戴系解脱后，狗死后火化，出现了彩虹，狗的骨头大部分变成了舍利。噶玛巴曲扎嘉措的亲传弟子，贡波贝丹嘉措的侄子，在中毒身亡时，喇嘛竹扎巴将《意藏脱噶》和《普贤意集》的系解脱灌顶施于尸体，火化后出现了彩虹光芒和五种姓的舍利等等。这样的例子非常多。此外，经续中说：轮回的根本是自我的执着。内外一切皆是空性而得解脱。开启空明五光之门，迪拉是明空无边的状态。无因无作任运自成。本体、自性、大悲三者。于系解脱中成佛。如是说。因此，轮回源于对自我的执着，而对其本质进行内外一切的观察时，便会发现在任何地方都无法成立的原始空性、离念大
English
E! The great master said: On the eighth day, the day of the full moon, consecrate and bestow the "tied liberation." Therefore, both virtue and vice, their increase is beyond words. Accomplish all virtuous deeds for the benefit of sentient beings, striving tirelessly to achieve the unborn state. Even the slightest evil should be avoided with caution. By doing so, one will not fall into the lower realms. Thus it is said. There are many stories of obtaining liberation through wearing this, with signs and omens appearing, but they are not written down for fear of the length of the text. Tsongdu Pagrin was the fastest butcher, able to catch fleeing wild animals, had killed eighteen people, and only ever engaged in non-virtuous deeds. One day, he contracted a terminal illness, unable to drink water for twenty-four days, his limbs and body thrashing against the ground due to violent convulsions, and he screamed in terror at the visions of hell. The virtuous and learned monks and yogis from all directions came to help him, but to no avail. Then, Lama Thuchen Gyatso bestowed seven rebirths upon him. Upon wearing the "tied liberation," he died immediately, and a rainbow appeared over his corpse. When the body was cremated, a rain of flowers fell, and many relics appeared. Je Tsongkhapa debated against the "tied liberation" and "tasted liberation" at Nedong Tse. In response, the omniscient Sangye Rongpo showed the "seeing liberation" to a dying dog in Shol, bestowed seven rebirths, and after the dog died and was cremated with the "tied liberation" attached, rainbows appeared, and most of the dog's bones turned into relics. When the nephew of Kongpo Pelden Gyatso, a direct disciple of Karmapa Chodrak Gyatso, died of poisoning, Lama Druk Drakpa bestowed the empowerment of the "tied liberation" from the Gongpa Zangthal and Kunzang Gongdu upon the corpse, and upon cremation, rainbow lights and relics of the five families appeared, and so on. There are very many such stories. Furthermore, it is said in the tantras: The root of existence is self-grasping. By examining everything inside and out, one is liberated into primordial emptiness. Opening the door of the five clear lights, the "ti la" is the state of clear emptiness, free from extremes. Without cause, without effort, naturally abiding. The three, essence, nature, and compassion. Buddhahood in the "tied liberation" itself. Thus it is said. Therefore, samsara arises from grasping at self, and when its essence is thoroughly examined inside and out, it is liberated into the essence of primordial emptiness, the great non-conceptual
Chinese
在四种显现中练习，如从当下解脱的窍诀引导中所说。通过修习立断和顿超双运，也有说法认为，可以解脱为本体、自性、大悲三者无别的佛陀。因此，即使不持有经卷，也能通过领悟意义而获得解脱，如空行心滴等中所说。 那些声称通过辩论解脱和七日成佛的人，不要信任他们。这只是对人的区分，而不是对法的区分。例如，大手印的圣者，如伟大的婆罗门，通过箭师的箭杆的暗示，瞬间获得解脱。萨卡拉国王仅仅听闻口诀就立即获得解脱等等，这样的例子很多。 拙火七日法、耳传七日法、威力七日法等等，在新密法中也很盛行，所以是相似的。 那些说，因为次第显现了道地的证相，所以要划清界限的人。如《智慧显现庄严经》中所说： 解释因缘关系， 依次进入， 这是为愚昧者所说。 在这任运成就之法中， 还有什么需要次第修习的呢？ 宗喀巴大师说： 在大手印顿悟中， 计算道地是愚痴的迷惑。 诸如此类的意义是不确定的。 此外， 不要对传承，如教传和伏藏传承等感到惊讶。从金刚持依次将父财托付给儿子，使噶举派的河流不枯竭，加持的传承不断绝，这才是应该依靠的。 如此教导说。 所谓的伏藏，并非只有宁玛派才有。如《集一切福德三摩地经》中所说： 无垢光明， 渴望佛法的菩萨摩诃萨， 具有圆满的意乐和恭敬，即使住在其他世界，也会显现佛陀世尊的容颜，听闻佛法。 无垢光明， 渴望佛法的菩萨摩诃萨的法藏，存在于山、山谷和树木之中。 无量的陀罗尼和法门被写成经卷。
English
Practice in the four appearances, as explained in the key instructions for liberation in the present moment. By practicing Trekchö and Tögal in union, it is also said that one can be liberated into a Buddha who is inseparable from the three: essence, nature, and compassion. Therefore, even without holding scriptures, one can be liberated through understanding the meaning, as explained in the Dakini Heart Drop and others. Those who claim liberation through debate and enlightenment in seven days, do not trust them. This is a distinction of persons, not of Dharma. For example, great Mahamudra practitioners, such as the great Brahmin, were instantly liberated by the hint of an arrow shaft from an archer. King Sakara was liberated immediately upon hearing the instructions, and so on. There are many such examples. The Seven-Day Tummo, the Seven-Day Whispered Lineage, the Seven-Day Power, and so on, are also prevalent in the New Tantras, so they are similar. Those who say that because the signs of the stages of the path appear sequentially, one should draw a line. As it says in the Sutra of the Ornament of Manifest Wisdom: Explaining the connection of causes and conditions, And showing entry in stages, This is taught as a method for the ignorant. In this spontaneously accomplished Dharma, What need is there to practice in stages? Je Gampopa said: In the single cut of Mahamudra, Counting the stages of the path is a delusion of ignorance. Such meanings are uncertain. Furthermore, Do not be surprised by lineages such as oral transmission and treasure transmission. From Vajradhara onwards, entrusting the father's wealth to the son in succession, so that the river of the Kagyu lineage does not dry up, and the lineage of blessings is not interrupted, that is what one should rely on. Thus it was taught. The so-called treasure is not unique to the Nyingma school. As it says in the Sutra of the Samadhi that Gathers All Merit: Immaculate Glory, Bodhisattvas Mahasattvas who desire the Dharma, with perfect intention and reverence, even if they dwell in other realms, will show the face of the Buddhas, the Bhagavat, and hear the Dharma. Immaculate Glory, The Dharma treasures of Bodhisattvas Mahasattvas who desire the Dharma, exist in mountains, valleys, and trees. Limitless dharanis and Dharma gates are written in scriptures.
Chinese
因此，（经中）说道，对于具有业和福分的人来说，无需特定的处所，就能涌现出佛法的甘露。像这样，对于新派来说，伏藏的种类也有很多。例如，大乘的许多经典隐藏在印度，由比丘尼尔班raksita取出；摩诃摩耶续从西方邬金由库库日巴取出；顶髻白伞盖等仪轨次第从印度南方贝达莲花寺由觉卧仁波切取出；圆满次第风心无二从金刚座由杰尊玛尔巴取出；空行母狮面母的修法，从金刚座东方，形似牦牛的岩石下由喇嘛金刚座巴和巴日译师取出；咕噜咕咧的不共修法，在金刚座北方，黑灰女神的乳房处，由度母授记，喇嘛嘉南译师从伏藏中取出。关于这件事的历史是这样的：喇嘛嘉南译师心想：译师虽然很多，但像我这样的智者却没有。班智达虽然很多，但像三百万颂（的智者）却没有。我通晓海边的语言，因此，应该迎请三百万颂到藏地来领导（翻译事业）。但他年事已高，我资具匮乏，而且汉藏两地路途遥远，供养他的力量也很困难，因此我想用咒语来控制他，然后迎请到藏地。这样想着，就向度母祈祷，梦中出现一位年轻女子说：在金刚座北方的咕噜咕咧塑像下有她的修法，把它取出来修持吧。就这样做了，结果只出现了一个控制女人的方法。心想，要控制班智达，这个方法没有用，于是又祈祷。又在梦中，度母说：再往深处挖掘，那里有一个用砖做的，一肘长的独发母塑像，从那下面取出来。又像那样做了，结果在一个闭合的护身符盒子里，发现了用银书写的包括国王和王妃在内的控制方法。心想，这个也
English
Therefore, it is said (in the sutra) that for those who have karma and merit, the nectar of Dharma arises from no specific place. Thus, for the New Schools, there are many kinds of treasures. For example, many Mahayana sutras hidden in India were extracted by the Bhikshuni Nirvanaraksita; the Mahamaya Tantra was extracted from the west of Oddiyana by Kukkuripa; the sequence of rituals such as the Ushnishasitatapatra were extracted from the Betapadma Temple in southern India by Jowo Rinpoche; the Completion Stage of the indivisibility of wind and mind was extracted from Vajrasana by Jetsun Marpa; the practice of the Lion-faced Dakini was extracted from under a yak-like rock on the east side of Vajrasana by Lama Dorje Denpa and Bari Lotsawa; the uncommon practice of Kurukulle, located in the breast of the black ash goddess on the north side of Vajrasana, was prophesied by Tara and extracted from the treasure by Lama Nyan Lotsawa. The history of this is as follows: Lama Nyan Lotsawa thought to himself: Although there are many translators, there is no scholar like me. Although there are many Panditas, there is no scholar like the Three Million Verses (scholar). I know the language of the seaside, so I should invite the Three Million Verses to Tibet to lead (the translation work). But he is old, I lack resources, and the road between China and Tibet is long, and it is difficult to offer him strength, so I want to control him with mantras and then invite him to Tibet. Thinking this way, he prayed to Tara, and a young woman appeared in a dream and said: Under the Kurukulle statue on the north side of Vajrasana, there is her practice, take it out and practice it. He did so, and only a method of controlling women appeared. Thinking that this method is useless for controlling Panditas, he prayed again. Again in a dream, Tara said: Dig deeper, and there is a one-cubit-long statue of Ekajati made of brick. Take it out from under there. He did so again, and in a closed amulet box, he found a method of control written in silver, including the king and queen. Thinking, this also
Chinese
生起于证悟。据说，喀什米尔的大班智达释迦室利跋陀罗也从伏藏中取出了一些法王遗教。关于利益和损害事业的，在有柱子、树叶、蛇头、猴头、狮子头的地方有。喇嘛香和觉丹衮却扎两人取出了一些，大部分仍然在伏藏中。此外，关于六味一体，提布巴在印度乳海中说：此诀窍如酥油之精华，隐藏在各续部中，是班智达的空谈，是成就者们的心髓，是游走坟场的盔甲，是库苏鲁巴的药剂，是那若班禅的证悟。班智达和库苏鲁，他人没有这样的，是为有缘的你宣说的。传授诀窍需要时间，现在不是传授的时候，交给空行母、天神和鬼怪们保管，埋藏为伏藏。三世之后，有缘之人将会出现，交到他的手中，祈愿之后埋藏吧。如是说，如热琼巴所说，埋藏在洛扎卡曲，后来由竹贡仓巴嘉热的伏藏中取出。以及，心性引导如意宝，由杰贡波巴和杰布益西多吉埋藏在黑海坛城，由东措热巴从伏藏中取出。还有，玛尔巴大译师的六法，由儿子卡玛自己从手指中取出鲜血书写，埋藏在城堡的鸟窝里，有七代之后取出的目录。玛尔巴的儿子格敦僧将它交给仲仁钦旺秋，之后传给喇嘛江萨巴，从他的儿子嘉措手中传到古汝曲旺手中，从伏藏中取出。以及，法王的臣子拉桑吉贝的南通色扎波的修法，埋藏在鹫峰寺中，由涅瓦尼玛西饶的伏藏中取出。还有，普扎兄妹修法埋藏在桑耶寺，由拉尊绛曲沃取出等等，新派也有大量的伏藏法，因此，经教传承和伏藏传承新旧二派之间没有什么差别。
English
Arising from realization. It is said that the great Kashmiri Pandit Shakya Shri Bhadra also extracted some of the Dharma King's testaments from the treasure. Regarding the activities of benefit and harm, they are in places with pillars, leaves, snake heads, monkey heads, and lion heads. Lama Zhang and Jodan Konchok Drak extracted some, but most of them remain in the treasure. Furthermore, regarding the six tastes as one, Tibupa said in the Indian Ocean of Milk: This pith instruction is like the essence of ghee, hidden in all the tantras, is the empty talk of pandits, is the heart essence of accomplished ones, is the armor for wandering in charnel grounds, is the medicine of Kusulupa, is the realization of Naropa Panchen. Pandits and Kusulus, others do not have such, it is taught to you who are worthy. Teaching the pith instructions requires time, now is not the time to teach, entrust it to the dakinis, gods, and demons to keep, bury it as a treasure. After three lifetimes, a worthy person will appear, hand it over to him, pray and then bury it. As said, as Rechenpa said, it was buried in Lhodrak Kharchu, and later extracted from the treasure of Zhugon Tsangpa Gyare. And, the Mind Training Wish-Fulfilling Jewel, was buried in the Black Sea Mandala by Je Gompopa and Jebu Yeshe Dorje, and extracted from the treasure by Dungtso Repa. Also, the six dharmas of the great translator Marpa, written by his son Karma himself with blood drawn from his finger, buried in the bird's nest of the castle, with a catalog to be extracted after seven generations. Marpa's son Gedun Seng gave it to Dro Rinchen Wangchuk, then it was passed on to Lama Gyangsarpa, from his son Gyaltsa's hand it was passed to Guru Chokyi Wangchuk, and extracted from the treasure. And, the practice of Namtose Dragpo, the minister of the Dharma King Lhasang Kyipe, was buried in the Tsuklakhang of Jagoong, and extracted from the treasure of Nyalwa Nyima Sherab. Also, the Putra siblings practice was buried in Samye, and extracted by Lhatsun Jangchub Od, etc. The New Schools also have a large number of treasure teachings, therefore, there is no difference between the scriptural transmission and the treasure transmission, both new and old.