Chinese
无别即是彼之智慧。体性无有错乱故，断证圆满。本体二无而有，证悟圆满。如是本来不是佛，修亦不成佛，如砂金石本来不是金，做亦不成金。如是说等，为了如实符合赞颂集的意旨。前译的译师班智达大德们，以及后世的遍知法王，杰·敏林巴昆仲，法王噶陀巴父子等传承，总之前译无偏的宗风持有者们，都仅仅是如此作宗派的承诺，如各自的圣教所作的权威一样。详细的自宗的宗派承诺和理证的辩论等，只有从遍知上师蒋贝多杰的圣教中才能知晓，因为和此相同者，无论自他任何一方都不可得。如是见行稀有奇妙的，莲花生王之教法愿兴盛。第二，深奥具足教义精华之伟大，分共同和分别两种。首先，分可修持之法的伟大，未掺杂染污之伟大，以及如是深奥他处所无之伟大三种。首先，分广大者掌握续部，和深奥者掌握修部两种。首先是，深奥内续等，其中最初的入门，获得灌顶且安住誓言极为重要。具足见解的喇嘛以具器弟子的相续之脉、气、明点、心等，本来的三门本来安住于金刚四种自性中作为修持之基础。以甚深方便四灌顶唤醒，成为能成熟果位四身之特殊能力后，安住灌顶命誓言的修行者，所修持之法甚深究竟者即是不共内续三部。金刚萨埵心镜续中说：生起次第玛哈瑜伽犹如一切法之基础。圆满次第阿努瑜伽犹如一切法之道。大圆满阿底瑜伽是一切法
English
That which is undifferentiated is the wisdom of knowing that. Because there is no confusion in its nature, its abandonment and realization are perfect. Its essence is non-dual and existent, its realization is perfect. If one is not a Buddha from the beginning, one will not become a Buddha even if one meditates. Just as pyrite is not gold from the beginning, it will not become gold even if one makes it so. As it is said, etc., in order to truly accord with the intention of the collections of praises. The great scholars and translators of the early translation school, as well as the omniscient Dharma King of later times, the brothers Minlingpa, the Dharma Lord Katokpa and his sons, and all those who uphold the unbiased tradition of the early translation school, make this kind of commitment to their tenets, just as their respective scriptures have made them authoritative. Detailed explanations of the tenets of one's own school, as well as logical debates and refutations, can only be learned from the teachings of the omniscient Lama Jampal Dorje, because nothing equal to this can be found in any other school, whether one's own or another's. May the teachings of the Lotus-born King, with such wonderful and amazing views and practices, flourish! Secondly, the greatness of being profound and possessing the essence of the teachings is divided into two: general and specific. First, there are three greatnesses: the greatness of the Dharma to be practiced, the greatness of being free from defilement, and the greatness of being so profound that there is nothing else like it. First, there are two: the vastness of mastering the tantras and the profundity of mastering the practice sections. The first is the profound inner tantras, etc. Therefore, it is important to receive empowerment and abide by the vows as the initial entry point. A lama who possesses the view and intention awakens the channels, energies, bindus, and mind of a worthy disciple's lineage, etc., the three primordial doors that naturally abide as the basis for practice in the nature of the four vajras, through the four profound empowerments. Having made it a special ability capable of maturing into the four kayas of the result, the practitioner who abides by the empowerment, life, and vows, the ultimate profound Dharma to be practiced is the three unique inner tantras. In the Vajrasattva Heart Mirror Tantra, it says: "The generation stage, Mahayoga, is like the basis of all dharmas. The completion stage, Anuyoga, is like the path of all dharmas. The Great Perfection, Atiyoga, is all dharmas
Chinese
就像树上的果实一样。如是说。这三者的区别是：玛哈认为，一切法皆是心性显空无别的幻化，因此主要重视生起次第的方便。阿努认为，从法界与智慧无二的大乐力量中自然显现，因此主要依赖于圆满智慧的次第。阿底认为，本来无生无灭的觉性，自生智慧本身不间断地自然显现，因此对任何事物都没有特别的执着和取舍，主要修持双运光明道。这三者也是为了调伏嗔恨者、贪欲者、愚痴者，以及繁杂、勤奋、行动迟缓三种人，还有根器下、中、上的众生而说的。这三者的密意精髓，即无与伦比的心髓部密诀，是将见解立足于原始清净的本来面目，通过立断和顿超四种方式进行修持。并将道——任运自成顿超的修持，纳入三大要点的框架中，通过光明之相的四种量度来确定，依靠使之成为现证道的智慧秘密殊胜道。暂时的果报是道之转化的四种或五种持明等，究竟的果报是在五浊恶世的短暂一生中，将有变化的业风心识的转移部分，融入于无变俱生大乐的法界中。在内法界原始清净的解脱处，身体解脱为虹身，心解脱为法身，从而前往原始的国土，直至如今还能显现这种成就的征兆，是具有奇妙景象的光辉。愿莲花生大师的教法兴盛！第二是：浩瀚寂怒等。无论是所修的浩瀚本尊，三根本寂怒的遍主，即化现之基或根本。文殊身，莲花语等八大修部。各自传承的持明者，文殊友、龙树、吽嘎拉、毗玛拉、布拉巴哈斯地等八位持明者各自的密意精髓。依靠文殊身四轮进行修持。同样地，莲花语马鸣三声。真实意如如八字。甘露功德，有寂甘露妙药。普巴事业
English
Like a fruit on a tree. It is said. The difference between these three is: Maha considers that all dharmas are the magical manifestations of the inseparability of mind-essence and emptiness, therefore, it mainly emphasizes the method of generating the stage. Anu considers that it naturally arises from the power of great bliss, which is the inseparability of space and wisdom, therefore, it mainly relies on the stage of perfecting wisdom. Ati considers that the awareness that is originally without birth and death, the self-born wisdom itself, naturally arises without interruption, therefore, without any special attachment or acceptance, it mainly practices the path of union and luminosity. These three are also spoken for the purpose of taming those who are hateful, those who are greedy, those who are ignorant, as well as the three types of people who are complex, diligent, and slow in action, and the beings with lower, medium, and higher faculties. The essence of the intention of these three, the unique secret pith instructions, is to establish the view on the original purity of the ground, and to practice through the four ways of Trekchö and Tögal. And the path - the practice of spontaneous accomplishment Tögal, is put into the framework of three important points, and determined by the four measures of the signs of luminosity, relying on the wisdom secret supreme path that makes it the manifest path. The temporary result is the four or five vidyadharas of the transformation of the path, etc., and the ultimate result is that in the short life of the degenerate age, the changing parts of the karma wind mind are dissolved into the space of unchanging innate great bliss. In the liberation place of the inner space of original purity, the body is liberated into the rainbow body, and the mind is liberated into the dharmakaya, thus going to the original kingdom, and even today, the signs of this accomplishment can be manifested, which is a brilliant scene of wonder. May the teachings of the Lotus-Born King flourish! Second is: Vast Peaceful and Wrathful, etc. Whether it is the vast deity to be practiced, the lord of the three roots of peaceful and wrathful, that is, the basis or root of manifestation. Manjushri Body, Padma Speech, etc., the eight great practice sections. The vidyadharas of each lineage, Manjushrimitra, Nagarjuna, Humkara, Vimalamitra, Prabahasti, etc., the essence of the intention of each of the eight vidyadharas. Practice based on the four wheels of Manjushri Body. Similarly, Padma Speech, three horse roars. True Intention Rulu eight syllables. Nectar qualities, existence and non-existence nectar essence. Vajrakilaya activity.
Chinese
四种驱逐土地之法。 诅咒送阴母本气明点。 世间供赞，供赞，三所依。 诅咒猛咒呼唤鞭打杀戮三者，或悬崖险境命三者的意旨。 附带通过上师持明念修四种方式修持等，所有总别修持之教言，全部汇集莲师教规，修持善逝总集为一体。 此外，修持吉祥集经法海二十一个荟供等，三根本殊胜本尊一切总别修持教言，全部汇集或聚集之大海。 对于事业和成就等共同和殊胜悉地，无论欲求何者，在成就上都没有困难的稀有、功德、甚深、特殊、奇妙的。 莲花生大师的教法愿兴盛！ 第二，对于其中没有错谬的伟大之处。 分为词句上没有错谬和意义上没有错谬两种情况。 第一种是，因和果等。 也就是嘿汝嘎噶波中说：“以体性因之乘，心性视为成佛之因。 以果咒之乘，观修心性即是佛。 因和果是何者，方面也要善为了知。” 如是，仅仅了知心性是成佛之因后，发心和六度等二资粮道，在无数三大劫等中精进之究竟。 认为果位成佛唯有那时才能获得，这是体性因之乘。 心性从现在开始就是成佛的自性，法界和智慧及果位的胜义谛，也就是七宝自性成立为因的殊胜胜义谛。 以及从那之中显现的蕴界等分别积聚之法，全部清净为身和智慧的殊胜世俗谛。 像那样的二谛也原本无别，在殊胜法身大之中，轮回和涅槃的一切法无有分别，成佛的自性，现相和有情清净平等大性。 以基续自性任运成就之坛城，以见解而确定。 观修行为果位的一切法也都在那之中修习，不期待果位在未来，而是认为现在就成佛，这是独特的金刚乘。
English
The four methods of expelling the land. Cursing, sending the mother, root energy, and bodhicitta. Worldly offerings and praises, offerings and praises, the three supports. The meaning of cursing, fierce mantras, calling, whipping, and killing, or the three of ravines, straits, and life. Incidentally, practicing through the four methods of guru, vidyadhara, approach, and accomplishment, etc., all the general and specific practice instructions are gathered together in the Lotus lineage, practicing the Sugata Gathering as a single collection. Furthermore, practicing the glorious Gathering of Teachings, the Ocean of Dharma, as twenty-one collections, etc., all the general and specific practice instructions of the three roots and the vast array of deities are gathered or accumulated into a great ocean. For activities and accomplishments, etc., whether common or supreme siddhis are desired, there is no difficulty in accomplishing them, with wonderful, great qualities, profound, special, and extraordinary qualities. May the teachings of the Lotus-born Victorious One flourish! Secondly, regarding the greatness of that which is free from flaws. It is divided into two aspects: freedom from flaws in words and freedom from flaws in meaning. The first is, cause and effect, etc. That is, as it is said in Heruka Galpo: "With the vehicle of the characteristic cause, Mind itself is considered the cause of Buddhahood. With the vehicle of the result mantra, Meditate on mind itself as Buddhahood. Whatever is cause and effect, The aspect should also be well understood." As such, merely knowing that mind itself is the cause of Buddhahood, and at the end of striving in the two accumulations of merit and wisdom, such as bodhicitta and the six perfections, for countless three kalpas, etc. Believing that the result, Buddhahood itself, is only obtained at that time, is the vehicle of the characteristic cause. Mind itself, from now on, is the nature of Buddhahood, the ultimate truth of the sphere, wisdom, and result, that is, the seven treasures, the essence itself, established as the cause, the supreme ultimate truth. And the phenomena of aggregates, elements, etc., that arise from that, all completely purified into body and wisdom, the supreme conventional truth. Such two truths are also primordially inseparable, in the supreme great Dharmakaya, all phenomena of samsara and nirvana are without distinction, the nature of Buddhahood, the great equality of pure appearances and existence itself. Establishing the ground, continuity, and spontaneously accomplished mandala as the view. And all the phenomena of meditation, conduct, and result are also practiced within that state, not expecting the result in the future, but believing that one becomes a Buddha from now on, this is the unique Vajrayana.
Chinese
是无上瑜伽密乘的宗义。其确立之方式是，从所有经和续的教证总集《秘密藏续》中说：“唉玛火，从一开始就是秘密的法，万象显现而自性秘密，本体自性极秘密，非从他处甚秘密。”因此，所量轮回涅槃一切法的实相是，胜义谛七宝本体自性本自俱足，然因具有同一体性的无明，未生起决定之识，故从一开始就是秘密的。世俗谛以自性存在于身和智慧的坛城中，然因随顺于能遍计的无明，不识自性，执著于自显为相，故自性是秘密的。二谛无别的实相，本自存在于殊胜法身中，然因不如此了知，执著显现空性为他体，故本体自性是秘密的。无别离戏之义，本自具有，然因执著能所为他体，故是甚秘密的，如盲人不见色法般存在。以正确的经、理、窍诀而显现并开示，然不能仅以名言分别念的理智而确定。因此，其确立之方式也如续部中所说：“因同一与字句相，加持与现量，以及极通达四者，一切圆满大自在。”因此，因同一之理是，包含显有轮回涅槃的一切法，是法，在胜义界、本初双运、自生智慧中，因或方式是同一的，因为一切法未曾超出其状态。字句相是，从界中生起的显现，是法，譬如以字句相显现为世俗身和智慧，因为是从界的自性中未曾超出的显现。加持是，世俗和胜义二者，是法，互相加持且无别，因为本体未成立为他体。现量之理是，无别之实相，是法，远离一切心之对境，因为是名言之心不可思议的各自。