English
Although there are, there is no greatness comparable to it. Sixth, the greatness of the Dharma to be translated. All the Sutras and Tantras appeared during the early translation period. Later, although some unfinished parts of the Tantras were translated, they were not translated on such a large scale as before. For example, the "Great Treasury of Abhidharma" was not translated before. In order to show the good and bad of the translators, the Sanskrit original was kept in Samye Monastery, but has anyone translated it later? Similarly, the five volumes of one hundred thousand Tantras, and many other Sutras and Tantras that have not been translated into Tibetan, are abundant in India, not to mention in other realms and the secret treasures of the Dakinis. If there were the power, wealth, ability, and wisdom to translate them, then all that should be translated would be translated, and there would be no one who could not translate them. In particular, the three Inner Tantras are the essence of the view, the key points of the oral instructions, the definitive meaning, and the innermost intention of all the Victors, represented by the Tantras that are commonly praised by both the New and Old schools, like an ocean of Vajrayana Tantras. Even in India, only a few wise and accomplished ones have some understanding in their hearts, but because it is a very secret and profound Dharma, it is difficult for ordinary people to obtain. However, great accomplished masters such as Padmasambhava and Vimalamitra, without regard for profit, bestowed the fortune of Tibet with compassionate hearts. However, because the demons created division between the Dharma and people, creating disputes, causing the New schools to have doubts, the Old schools obtained a unique Dharma connection. Previously, like flocks of birds flying to the sky, the twenty-five King and Subjects, the eighty great accomplished ones of Yerpa, and many accomplished masters such as So, Zur, and Nub appeared. Nowadays, there are still a few fortunate ones who practice according to their abilities, and the lineage has not been completely cut off. However, now they put aside the profound Dharma treasury and are enthusiastic about speculative arguments, and are keen on excavating new treasure teachings. Few people want to understand the key points of the doctrines of the three Inner Tantras and practice through teaching, studying, and meditation. Tuquan Rinpoche once said that he did not know where the Sutra, Illusion, and Mind sections were, etc.
Chinese
降临于顶，明白这是真实语的其他劝请。即使对内续的细微教义生起定解，也能对密咒续部的二次第要点生起殊胜的定解，从而断除疑惑。如果乐空等法是纯正的，那么它的诀窍在此处显明，因此这不仅是纯正的法，而且是法的精髓，能以理智确定。这种法的伟大之处在新派中没有，为什么呢？虽然有乐空等的续部，以及它的讲闻，生圆次第的修习，但如果不能学习旧派续部的意旨，那么它们只是聚说而已，不会变成师徒独特的讲说和修习。因此，必须依靠甚深的古译续部、经文和诀窍来了解。虽然佛陀没有亲疏的观念，但如果与所化众生的根器相结合，就会以经和续，以及续部的意旨隐藏与不隐藏的次第来示现。金刚心释中说：续由其他续来了解。等等。因此，如同所说时轮续是开启其他续部隐藏之处的珍宝佛陀宝箧一样，能够获得这样的定解。同样，内续三部也是一切续部意旨的精髓。略而言之，密咒续部修习的究竟，第四灌顶的智慧是觉性空性本元大乐遍布轮涅的智慧，但因为它在其他续部中隐藏，所以新派人士只是将变易乐和单空结合起来的造作之境，而对于非造作的自生智慧，或者超越刹那之分的无变大乐，以及具足一切殊胜相的空性双运，如同实义俱生一样，无法确定。即使这些在时轮中没有隐藏，但仍然难以如实确定以前的执着。二根结合的乐是不稳固的变易，大乐是不变的常有，等等，在心释三部和成就七支金刚歌等中也同样显明。如同大圆满的宗派一样。
English
Descending upon the crown, understand that this is another exhortation of the true speech. Even if a definite understanding arises regarding a subtle teaching of this Inner Tantra, one can generate a superior definite understanding of the key points of the two stages of the Mantra Tantras, thereby cutting through doubts. If bliss-emptiness and other dharmas are pure, then their key instructions are clear here, so this is not only a pure dharma, but also the essence of dharma, which can be ascertained through reasoning. Such greatness of dharma is not found in the New Schools. Why? Although there are tantras of bliss-emptiness and so forth, and their teachings and hearings, and the practices of generation and completion stages, if one cannot learn the intention of the Nyingma tantras, then they are merely gatherings of words, and will not become unique teachings and practices of teacher and student. Therefore, one must rely on the profound Early Translation tantras, scriptures, and key instructions to understand. Although the Buddha does not have concepts of near and far, when combined with the capacity of those to be tamed, he teaches through the order of sutras and tantras, and the hidden and unhidden intentions of the tantras. In the Vajra Heart Commentary, it says: 'A tantra is understood by another tantra.' And so forth. Therefore, just as it is said that the Kalachakra Tantra is like the precious Buddha's jewel casket that opens up the hidden aspects of other tantras, one can gain such certainty. Similarly, these three sections of the Inner Tantra are also the essence of the intention of all tantras. To state it briefly, the ultimate practice of the Mantra Tantra, the wisdom of the fourth empowerment, is the innate wisdom of awareness-emptiness, great bliss pervading samsara and nirvana, but because it is hidden in other tantras, the New School practitioners only have a fabricated realm of experience that combines changing bliss and mere emptiness. They cannot ascertain the uncreated, self-arisen wisdom, or the unchanging great bliss that transcends moments, and the union of emptiness endowed with all supreme aspects, just like the co-emergent meaning. Even though these are not hidden in the Kalachakra, it is still difficult to ascertain the previous attachments as they are. The bliss of the union of the two faculties is impermanent and changing, while great bliss is unchanging and permanent, and so forth, are also clearly explained in the three sections of the Mind Commentary and the Seven Vajra Songs of Accomplishment, and so on. Just like the Dzogchen tradition.
Chinese
由于获得了口诀的介绍，如果不能生起密咒的真谛——无别双运的意义，而说什么是明乐觉性的智慧，就会认为像那样的事物怎么会有常恒呢？他们认为将有为的安乐和无为的空性结合起来就是俱生。由于不能如实理解经续和口诀的密意，就出现了各自以自己的想法作为依据的情况。宁玛派的空性无别，光明心，以及末轮经的如来藏，本来就是清净的法身和智慧，与法身和智慧无二无别，不能像理解大常恒那样去理解，而是以自己的想法来理解，这就是原因。同样，生起次第的见解是显现世间本来成佛之理，方法道的根本是身法之续，如果对此进行要害的攻击，那么对于自性光明显现的方式，也不能承认具有不坏三清净的明点本身就是光明无为的任运成就之身和智慧。通过观修将命根注入中脉的自加持次第，专注于逐渐将意念成熟为本尊身，末轮经中说，远离五道的因和果，法身是离果，以及智慧金刚总集等密续中也说，光明心本来就是清净的，通过方法阻断遮蔽的突然之风和分别念，双运义的佛陀是离果的真实显现。尽管如此，由于不能如实生起这些密意，就认为佛陀的本觉心或不坏明点，或者色身的近取因——五风光等通过方法进行修习，最终才能成就佛陀，这就是建立这种宗义的关键。这些在显现上这样说并没有矛盾，但在实相上，如果本来任运成就的坛城不是一切有情自性的本具，那么本觉光明心和不坏明点等也会变成不净之物，通过方法道对此进行要害的攻击也会变得没有意义，等等，会有无量的过失。略述而已。
English
Due to receiving the introduction of the oral instructions, if one cannot generate the meaning of the indivisible union, the truth of mantra, and speaks of the wisdom of clarity, bliss, and awareness, one might think, "How could there be anything permanent like that?" They consider the combination of conditioned bliss and unconditioned emptiness as coemergent. Because they cannot accurately understand the intent of the tantras and oral instructions, situations arise where each person uses their own ideas as evidence. The Nyingma school's indivisible emptiness and clarity, the radiant mind, and the sugatagarbha of the final turning of the wheel, which are inherently pure Dharmakaya and wisdom, inseparable from the Dharmakaya and wisdom, cannot be grasped as the great permanence as it is, but are understood according to one's own ideas, which is the cause. Similarly, the view of the generation stage is that all phenomena are primordially enlightened, and the root of the path of means is the tantra of the body method. If one attacks its vital points, then even in the way that self-existing light manifests, one cannot acknowledge that the indestructible, pure, threefold bindu itself is the spontaneously accomplished body and wisdom of unconditioned luminosity. By meditating on the self-blessing sequence of injecting the life force into the central channel, focusing on gradually maturing the mind into the deity's form, the final turning of the wheel sutra states that the cause and result are separate from the five paths, and the Dharmakaya is a separate result. Also, the wisdom vajra samucchaya and other tantras state that the radiant mind is primordially pure, and by blocking the obscuring, adventitious winds and thoughts through skillful means, the Buddha of union is the actual manifestation of the separate result. Nevertheless, because they cannot generate these meanings as they are, they think that the Buddha's innate mind or the indestructible bindu, or the material cause of the form body—the five winds and lights—are purified through skillful means, and only then will Buddhahood be attained. This is the key to establishing such doctrines. There is no contradiction in saying these things in terms of appearance, but in terms of reality, if the spontaneously accomplished mandala were not inherently present as the nature of all sentient beings, then the innate radiant mind and the indestructible bindu would also become part of the impure, and attacking their vital points through the path of means would become meaningless, and so on, leading to endless faults. Briefly stated.
Chinese
由于言语难以消除疑惑，所以只说了考察的精华。在新派中，也有一些依赖时轮金刚的口诀，如同旧派的承诺一样，承认自性光明的心或者如来藏金刚持的心是佛。如法修持此道的人们中，涌现出了许多成就者。然而，旧派确定其自性为空性等，容易理解且容易产生信任。因此，这种佛法的伟大之处是其他宗派所没有的，是宁玛派佛法所具有的独特之处。如果如实地阐述乐空等密咒的意旨，那么这些都是生起玛哈瑜伽续部的法，续部本身没有好坏之分。但是，相对于舍弃口诀要点的续部持有者们来说，没有隐藏口诀的续部比隐藏口诀的续部更容易成就。因此，秘密真言旧译派的珍贵法类，在三界中难以寻觅，所以要以胜过如意宝藏的珍爱之心，以十种行法的方式尽力持有，因此，那些具有极佳福报的人们应该如此领悟。引导此方国土的君臣三尊，竖立教法胜幢的堪布、阿阇黎、法王，长久护持教法的持教僧众，这些人在西藏的恩德无与伦比。开启雪域语言之门的桑布扎，照亮显密教法的卡、觉、香三贤，阐明十部论理的智者大师们，这些人是西藏地区的佛法太阳。因此，显密以及所有文化，乘车的道路都是由旧译派开创的。它的根本和枝叶由无偏的圣者们弘扬，直到如今教法的势力依然兴盛。即使如此，就像吃饱奶水的孩子们抱怨母亲一样，一些心怀恶意、行为不端的人，抬高自己，贬低旧派教法。唉！超越了佛法如海般深邃的境界，显密续部的佛法精髓，都存在于无与伦比的智者成就者们的恩德中，即旧译派中。那些没有精通各自宗派深奥要点的小智慧者们看来，宁玛派的佛法是肤浅的