Chinese
传承是这样的：由于它是所有教法和乘的根本或所诠释的内容，所以是所有传承的来源。之后，由现相报身佛陀通过智慧加持的语言或身之象征方式，使安住于圣位的持明者相续中逐渐生起佛陀的密意，是为持明表示传承。他们将所诠释的续部和能诠释的成熟解脱之诀窍，分别赐予天、龙、人等所化众生，从口到耳，从心到心相传，直至今日，被称为补特伽罗耳传。又将前两者合二为一，称为胜者密意表示传承。之后，有多少与眷属聚集一同前往无漏持明果位，是为持明觉性传承。认为无法与眷属一同前往的界限以下，是瑜伽士耳传。如《说续海》中所说：“胜者心意瑜伽士，密意觉性耳中传。”就是这个意思。如此这般的两种解释方法，也只是分类和总结的差别而已，由于意义要点相同，所以无论怎么说都不矛盾。像那样的所有传承的慈悲和智慧无余地圆满于根本上师处。比如，现证心性本初成佛之义后，与一切胜者心意相融，故密意传承圆满。那个密意也依靠信敬的近取因和上位传承的加持象征方式而转移到心相续中，故表示传承圆满。因为拥有从前至今未曾中断的续、教、窍诀的所有诀窍，故耳传也圆满。因此，上师不仅是：总集皈依处之面容，坛城总主，真实显现之佛陀，而且要知道，对于自己而言，恩德胜过佛陀，以胜过佛陀的信敬，将心意无二无别地融合，将上师瑜伽本身作为道路的命脉来把握。无论修习生圆次第的哪条道路，都要知道，所要成就的只是上师的智慧之身和光明的心性。简而言之，所有实修都应遍及于此。
English
The transmission is as follows: Because it is the basis or subject matter of all teachings and vehicles, it is the source of all transmissions. Then, the teacher of the Sambhogakaya of other appearances, through the wisdom-blessing speech or the symbolic means of the body, gradually generates the enlightened intent in the minds of the vidyadharas residing in the noble state, which is the vidyadhara symbolic transmission. They bestow the tantras to be expressed and the ripening and liberating instructions to be expressed to the respective disciples of gods, nagas, and humans, transmitting from mouth to ear and from heart to heart, coming to this day, which is known as the personal oral transmission. Furthermore, when the former two are counted as one, it is called the transmission of the enlightened intent. Then, however many have gone to the state of immaculate vidyadhara with a gathering of retinues, is the vidyadhara awareness transmission. It is held that below the limit where one cannot go with a retinue is the yogi's ear transmission. As it is said in the Ocean of Explanatory Tantras: "Victorious ones, bodhisattvas, yogis, intent is transmitted to awareness in the ear." This is the meaning. These two ways of explaining are only different in terms of classification and summarization, but since the essential points are the same, there is no contradiction in explaining it in any way. All the compassion and wisdom of such transmissions are completely perfected in the root guru. For example, having realized the meaning of mind itself being primordially enlightened, and having mingled heart and mind with all the victorious ones, the intent transmission is perfected. That intent is also transferred to the mindstream through the means of devotion and the symbolic means of the blessings of the higher transmission, so the symbolic transmission is perfected. Because one possesses all the instructions of the tantras, transmissions, and pith instructions that have come unbroken from the past to the present, the oral transmission is also perfected. Therefore, the guru is not only the face of the embodiment of all refuges, the lord of all mandalas, and the actual appearance of the Buddha, but one should also know that for oneself, the kindness is greater than that of the Buddha, and with devotion greater than that of the Buddha, one should blend heart and mind inseparably, and hold the guru yoga itself as the life force of the path. Whatever path of generation and completion one meditates on, one should know that what is to be accomplished is only the wisdom body of the guru and the clear light mind in one's own mindstream. In short, all practice should pervade this.
Chinese
是关键的精髓，因为离开它不会产生悉地。如巴比拉所说：“因为金刚持，说悉地追随上师。” 就像这样。如此修习上师的虔诚，其作用或结果是：三传承的加持全部像从水渠引水一样，依靠上师的慈悲，同时融入自己的心中，获得意义传承的证悟。一切显现都显现为上师。二利任运成就等等。然后，将基础见解，清净、平等、真实现象无别的意义确定下来之后。道路修习生圆双运的等持，是无上的道。也就是将蕴、界、处等的分别念，如幻象般显现的自性，转化为本尊和智慧。这两者本来就是本体一味，因此是本尊观想无别的幻化网。如实修习其意义，是深明无二的生起次第。空性幻化的自性显现，转化为智慧的无别大乐。是真实意义的幻化网。通过有相的方便，结合于无相光明的方式修习，是圆满次第。将这两者结合起来，称为幻化网的秘密道，因为这是殊胜甚深意义，根器极佳者才能进入的境界。修习此道的作用是：精进的结果在心中显现，自己的心本来就是双运智慧的本尊身圆满的意义得以显现。也就是在加行道中，只有气心的本尊身。在见道中，只有智慧光明单纯的本尊身。在修道中，是双运的本尊身。在无学道中，是无别大乐的本尊身，依次显现。如道次第中所说：“自心大印，修习显现的本尊。” 因为这样说。如此，这两句偈主要显示了自利的作用。当证得如此道路的果位时，暂时和究竟的一切，随所应化的四种事业，四种神变，以及调伏
English
is definitely the essence of the key point, because without it, no siddhi will arise. As Bhavyalila said, "Because the Vajra Holder, speaks of siddhis following the teacher." Like that. Thus, the activity or result of cultivating devotion to the guru is: all the blessings of the three lineages enter one's heart simultaneously, like drawing water from a canal, relying on the guru's compassion, and one attains the realization of the meaning lineage. Whatever appears arises as the guru. Spontaneous accomplishment of the two benefits, and so on, occur. Then, after establishing the meaning of the ground view, pure, equal, and the inseparability of true phenomena. The path, cultivating the samadhi of generation and completion stage union, is the supreme path. That is, the aggregates, elements, and sense bases, the collections of thoughts that appear like illusions, transform into the nature of deities and wisdom. Since these two are inherently one essence, it is the net of illusion of deity visualization inseparable. Meditating on its meaning according to the texts is the generation stage of inseparable depth and clarity. The self-sound of emptiness and illusion, the transformation of awareness into wisdom, is the inseparable great bliss. It is the net of illusion of definitive meaning. Meditating on its meaning by relying on methods with signs, combining with the signless clear light, is the completion stage. Combining these two is called the secret path of the net of illusion, because it is a profound meaning, the entrance for those with excellent faculties. The activity of meditating on this path is: the result of diligence arises in the mind, and the meaning of one's own mind being inherently complete as the deity body of union wisdom is manifested. That is, in the path of joining, there is only the deity body of wind and mind. In the path of seeing, there is only the deity body of pure wisdom clear light. In the path of meditation, it is the deity body of union. In the path of no more learning, it is the deity body of inseparable great bliss, which are manifested in sequence. As it is said in the Stages of the Path, "One's own mind is the great seal, the deity manifested by meditation." Because it is said like that. Thus, these two verses mainly show the activity of self-benefit. When one gains power over the result of such a path, in all temporary and ultimate situations, the four types of activities to tame beings, the four types of miracles, and the taming of
Chinese
通过四种事业等恒常周遍任运成就之门，对于无有边际方隅和数量时间的五道有情众生，救度至不住涅槃，这主要是利他之事业。后两句揭示了这一点，祈愿如此之道的事业，圆满具足功德。第四，祈愿圆满道的顺缘：寂怒化身之轮作授记，空行母众如子般守护，护法守誓者遣除一切障碍，心中所愿全部得以成办。这是说，事实上，没有其他的授记之神，而是通达自心本性清净为本尊和上师之体性的见解，以及由于虔诚和修习而变得清晰的显现，无论在实相、体验还是梦境中，本尊寂怒化身坛城之轮都真实显现，最终证得大菩提，并在暂时的道之过程中，对一切善恶进行授记。如其所示，断除恶行，行持善事，从而使道迅速圆满，因此是顺缘。在此，按照新派的观点，寂静本尊具有报身和化身两种，这是无需赘述的，而忿怒本尊则被认为是三身之分的化身。但在旧译的续部中，忿怒本尊也被认为是两者兼具。因此，从法身的虚空中显现为色身或化身之义。如《无言》中所说：寂怒化身之身前，我顶礼膜拜。也是如此。此外，空性之空中，以大悲智慧之力，诸位大菩萨也恒常垂念。如《秘密藏》中所说：殊胜上师与殊胜者，垂念子与兄弟赐加持。如是，安住于大护法的誓言，并在尸陀林中行持的俱生空行母，秘密的执事者们，也如子般守护。如前者所说：此大
English
Through the door of the four activities and so on, which are constantly pervasive and spontaneously accomplished, for the sentient beings of the five paths who have no limits of directions and no end of numbers and times, liberating them into the non-abiding Nirvana, this is mainly the activity of benefiting others. The latter two lines reveal this, and it is prayed that the activities of such a path may be fully endowed with merits. Fourth, praying for the completion of the conducive conditions of the path: May the wheel of peaceful and wrathful manifestations prophesy, may the hosts of dakinis protect like children, may the Dharma protectors and guardians dispel all obstacles, and may all wishes in the heart be fulfilled. This means that, in fact, there is no other self-existent deity who prophesies, but rather the view of understanding one's own mind as being primordially pure as the essence of the deity and the guru, and the clear appearance that has become accustomed to devotion and meditation, whether in reality, experience, or dreams, the wheel of the mandala of the peaceful and wrathful manifestations of the yidam deity appears directly, ultimately attaining great enlightenment, and temporarily prophesying all good and bad during the path. As it is shown, abandoning evil deeds and engaging in good deeds, thereby making the path quickly complete, therefore it is a conducive condition. Here, according to the New School's view, it is needless to say that the peaceful deity has both Sambhogakaya and Nirmanakaya, but the wrathful deity is considered to be only the Nirmanakaya divided from the Trikaya. However, in the Old Translation's tantras, the wrathful deity is also said to have both. Therefore, it means appearing as a Rupakaya or Nirmanakaya from the space of the Dharmakaya. As it is said in 'Ineffable': I prostrate and pay homage to the body of the peaceful and wrathful manifestations. It is also like that. Furthermore, in the sky of emptiness, with the power of compassion and wisdom, the great noble beings also constantly think of beings. As it is said in the 'Secret Essence': Supreme gurus and supreme ones, think of sons and brothers and bestow blessings. Like that, the co-emergent dakinis who abide in the oath of the great glorious one and practice in the charnel grounds, the secret custodians, also protect like children. As the former said: This great
Chinese
受持之法亦如是，犹如顶髻宝珠光芒盛。无有谄诳且具恭敬心，从心间取已置于头顶，顶戴供养恭敬而行。无论有何希求与必要，祈愿我等皆能圆满成办。如是等等皆已宣说。又，具誓句之持明者乃是护法具誓之命石。故属于男、女、非男之部类的三续傲慢之相的护法众等，亦如苍蝇趋附腐肉般，无需劝请亦会聚集成为眷属。修行者之外境地水火风之障碍，内境脉气之障碍，以及能取所取秘密之障碍等等，对于大觉悟有所阻碍之诸般阻碍悉皆遣除，成为助益之顺缘。依凭如是圆满顺缘之道，所有与清净解脱之方向相符之愿望，心中所期盼与希冀的一切，皆能迅速成就，愿二利究竟圆满。现在是根本总义之二，为利他而回向及为利益有情而发愿：愿胜者之教法弘扬且兴盛，愿持教者们所有愿望皆成就。愿一切众生之违缘悉消除，愿一切圆满如意而降临。如是说。又，如《俱舍论》所说：导师之正法有二种，即是教法与证法。如是，总摄于教法之三藏，以及证法之三学，愿此珍贵之胜者教法于一切方所，从一切门径弘扬且兴盛，长久住世。此教法亦与持教者之相续相关联。如前所说：受持彼者，唯有宣说者与修行者。如是所说，教法之受持，需经由听闻、思维、讲说、辩论之门径；证法之受持，需经由修行、实修之门径。因此，持教之善知识们，亦以殊胜之发心策励自己，行持利益教法之事，以欲给予有情众生利益安乐为代表，心中所有希求之如法愿望皆能无碍如意成就。依凭于此，所有无余、非人、人等一切众生