Chinese
涂抹后，百千福德雨不能侵袭。还说，三门之障消除，众人见之欢喜，福德与财富增长，空行母助益，一切殊胜与共同成就皆能毫不费力地获得。如《誓言殊胜之续》中说：具有欲求成就之信心者，成就源于令上师欢喜。第四，奠定顺缘之基础有四：处所、时间、用具、伴侣。第一，如《虚空光明》中所说：空旷山谷雪地中，山顶或墓地，在极其寂静、清澈高爽凉爽之地，是具缘者修习之所，禅定增长且迅速稳固。因此，修行的处所总的来说要与心意相合，没有盗贼等侵扰，少有民众往来和喧嚣等散乱，地处吉祥，地神对佛法虔诚，是上师、空行母和前辈成就者加持过的处所。雪山、森林、岩山等自然使心识清明，地势高爽。所谓“夺取东方之光彩，聚集西方之光芒”，即太阳早升晚落，日照时间长。水流平缓，景色宜人，一切顺缘皆易于获得的处所，应当在此修行。第二，时间方面，必须选择时间、日期、星象等吉祥之时。特别是修习妥噶之时：夏末秋季与小冬春季时，双光之时是殊胜之宣说。如是说，此时因凉热适中，昏沉睡眠之因减少。特别是日出日落之双光，能转变为生起智慧之缘，故说是认识自性之时，因此应当与之相符。第三，用具方面，生活用具如饮食和衣物床垫，依止用具如誓言物，所需用具如金刚杵铃等，顺利用具如药物和缘起物，特殊用具如灌顶物和朵玛会供之物等。总之，为了任何事情，在那些时候都不需要忙碌，应当事先准备好，供养品鲜花灌顶物朵玛会供品，修行之时，身体的所依
English
After applying, hundreds of thousands of merits cannot be invaded by rain. It is also said that the obscurations of the three doors are eliminated, everyone is happy to see it, merit and wealth increase, the dakinis help, and all supreme and common achievements can be obtained without difficulty. As it is said in the "Supreme Samaya Tantra": Those who have faith in wanting to achieve accomplishment, accomplishment comes from pleasing the guru. Fourth, there are four foundations for establishing favorable conditions: place, time, equipment, and companions. First, as it is said in "Vast Expanse of Clarity": Empty valleys, snowy mountains, mountain peaks, or cemeteries, in extremely secluded, clear, high, and cool places, are places for fortunate individuals to practice, where meditation increases and stability is quickly attained. Therefore, the place of practice should generally be in accordance with one's mind, without the harm of thieves, etc., with little disturbance from the traffic of people and noise, etc., the land should be auspicious, the local deities should be devoted to the Dharma, and it should be a place blessed by the guru, dakinis, and previous accomplished ones. Snow mountains, forests, rocky mountains, etc., naturally purify the mind and the land is high. The so-called "taking the light of the east and gathering the light of the west" means that the sun rises early and sets late, so the daylight hours are long. The water flows gently, the scenery is pleasant, and all favorable conditions are easy to obtain, so one should practice there. Second, in terms of time, one must choose auspicious times such as time, date, and constellations. In particular, the time for practicing Tögal is: late summer, autumn, early winter, and spring, the time of the two rays is said to be supreme. As it is said, at this time, due to the balance of coolness and warmth, the causes of drowsiness and sleepiness are reduced. In particular, the two rays of sunrise and sunset can be transformed into the cause of arising wisdom, so it is said to be the time of recognizing one's own nature, so it should be in accordance with it. Third, in terms of equipment, living equipment such as food, drink, clothing, and bedding, supporting equipment such as samaya substances, necessary equipment such as vajra and bell, etc., favorable equipment such as medicine and auspicious substances, and special equipment such as empowerment substances and torma tsok substances, etc. In short, for whatever reason, there is no need to be busy at those times, and one should prepare in advance, offerings, flowers, empowerment substances, torma tsok offerings, at the time of practice, the support of the body
Chinese
寻找。应当具备一切顺缘资具。如是说。第四，关于道友：应当依止具有修习深道经验者，或者即使不具备，也应依止相续调柔且具足，誓言清净，通达净观且烦恼轻微，慈悲心大故而对于提供顺缘不感疲厌者，此乃克隆萨尔所说。第二，关于引导之方式，广说口诀实义分五：生起定解之历史；令成熟之灌顶；令解脱之引导；从修习所生之果；以及顺带开示实修之差别。第一，克隆萨尔云：为令具缘生定解，当说传承之历史。如是说故，此有三：胜者意传；持明表示传；补特伽罗耳传。第一，于原始法界中，从诸法之法性，离一切戏论之本初清净之界中，薄伽梵吉祥普贤王如来父母双尊，显现为任运成就之智慧身，于自现之眷属五部佛及王子菩萨等非异体之众，以离言语、文字、行为之大圆满，于一切时平等性中，以不可言说之方式宣说。第二，秘密主金刚手于尸林烈焰山处，为化身至尊噶绕多吉以善妙词句阐释法性实义之自性，即法性离于有法之行为。彼于大尸林寒林中，为导师文殊友宣说离于行为之法性。彼于索萨洲之尸林中，将证悟直接赋予持明师吉祥狮子。彼于大尸林寒施中，为导师智经宣说离于心识之现量。彼于大尸林巴辛中，以手印及表示之方式，为班智达毗玛拉米扎以智慧增上之方式宣说离于实相证悟之法，此乃持明表示传。第三，班智达毗玛拉本人将无上秘密之口诀作为财法赐予君主国王及娘本定增桑布等，娘本本人所传之教规未衰。
English
Search. One should possess all conducive resources. Thus it is said. Fourth, regarding spiritual friends: One should rely on those who have experience in meditating on the profound path, or even if they do not, they should rely on those whose minds are gentle and disciplined, whose vows are pure, who are skilled in pure perception and have few afflictions, and who have great compassion and are not weary of providing conducive conditions. This is what Klongsal said. Second, regarding the way of guiding, the actual meaning of the instructions is extensively explained in five parts: the history of generating certainty; the empowerment that ripens; the guidance that liberates; the fruit arising from meditation; and the distinction of incidental practical applications. First: Klongsal says: "In order to generate certainty in the fortunate, the history of the lineage will be explained." As it is said, there are three: the Victorious One's Mind Transmission; the Vidyadhara Symbolic Transmission; and the Personal Oral Transmission. First: In the primordial realm, from the nature of all dharmas, in the expanse of primordial purity free from all extremes of elaboration, the Bhagavan Glorious Samantabhadra, Father and Mother, arose as the spontaneously accomplished wisdom body, and to the assembly of self-appearing retinues, the Five Buddha Families and the princes and bodhisattvas, who were not different from themselves, he taught the Great Perfection, which transcends sound, words, and actions, in the equality of all times, through the door of the inexpressible. Second: The Lord of Secrets, Vajrapani, in the charnel ground of the blazing mountain of fire, explained to the emanation supreme Garab Dorje the nature of the reality of dharmata itself, the dharmas being beyond action, through the door of excellent composition of words. He, in the great charnel ground of Cool Grove, taught the master Manjushrimitra the dharmata beyond action. He, in the charnel ground of Sosa Island, directly bestowed the realization upon the vidyadhara Shri Singha. He, in the great charnel ground of Cool Bestowal, taught the master Jnanasutra the direct perception free from mental fabrication. He, in the great charnel ground of Bhasim, taught the pandita Vimalamitra, through symbols and signs, in the manner of increasing wisdom, the dharma free from the realization of reality, which is the Vidyadhara Symbolic Transmission. Third: The pandita Vimala himself bestowed the supreme secret instructions as wealth-dharma to the sovereign king and Nyangben Tingdzin Zangpo, etc., and the teaching tradition transmitted by Nyangben himself has not declined.
English
For this purpose, the oral transmissions were entrusted to 'bro rin chen 'bar and spas blo gros dbang phyug. The written transmissions, considering future disciples, were placed by spas pa in the dbu ru zhwa'i lha khang, later taken from the earth by gnas brtan ldang ma lhun rgyal. The oral transmissions were also sought and listened to, so the oral and terma teachings became like rivers merging into one. He gave it to lce btsun seng ge dbang phyug. Lce btsun chen po also took profound texts such as the Four Sections from the earth, and especially at byar gyi phu brag dkar them pa 'dra bar, paṇchen bi la mi tras fully bestowed all the instructions for seven months. He passed away in a body of light at o yug phyi gong rdzas ra bar. He passed it on to zhang ston bkra shis rdo rje. He passed it on to lce btsun's son, the wise nyi ma 'bum. He passed it on to chos bdag gu ru jo 'ber. He passed it on to 'khrul zhig seng ge rgyab ba. He passed it on to the accomplished zla ba mun sel. He passed it on to the great vidyādhara ku mā rā dza. He fully bestowed all the instructions to the omniscient chos kyi rgyal po, the great crown ornament of all the wise and accomplished ones, who is unmatched by all, this holy one is prophesied in the Root Tantra of the Sound Exceeding Change. Some say, "Then the supreme intelligence will hold." With the category of names, discipline, intelligence, related by name. The talent of wisdom, unattached to objects of knowledge, fully blossoms, related in meaning. Some holy ones also identify, "After that, the sound expert dpal 'dzin." In general, liberation is inconceivable. In particular, turning the wheel of dharma of the Great Perfection of Clear Light without relying on others is the appearance of Kuntuzangpo as a spiritual friend. Again, in that very cause it says, "The bodhisattva abiding on the earth will spread it between the oceans." As prophesied, the Third Gyalwa Rinpoche Rangjung Dorje first fully heard the instructions and guidance of the Secret Essence from the vidyādhara ku mā rā dza. Later, bi ma la personally took him in. As the vajra speech says, "I was blessed by bi ma la, when I was meditating in the solitary retreat of Karma, at dawn, from the east, something beautiful with light, pleasing to the eye, appeared as manifest and dissolved into my brow. From then on, I effortlessly understood all these key points." As it is said, relying on that, the Great Perfection of
Chinese
显示了轻松了解六十四万续部的意图的方式。创作了从意境中涌出的名为《噶玛心髓》的法。对四位智者成就者的弟子下令将无垢友和莲花心髓的法门传播到卫藏康三区和汉地等地，实现了预言的意义。因此，这两位大士是圆满大教的教主，在各方面都是无与伦比的。两者的上师都是持明古玛Ra，而且《噶玛心髓》也只是在词语表达上略有差异，在词义两方面与《无垢友心髓》没有任何区别，不仅如此，对于上师们来说，《无垢友心髓》母子和《噶玛心髓》的传承已经融为一体，因此无论进行修行还是讲授传播，都必定会达到一即一切、一切即一的境界，全知教法之日等也多次这样说过。然而，这里主要讲述的是心髓母子的传承：从全知龙钦巴开始，涌现出了许多达到二利究竟的伟大弟子，由于传承最为重要，因此这里引用了智者成就者遍布贤遍。他传给了蒋扬扎巴沃热，他传给了除障桑结旺波，他传给了全知月称，他传给了大成就者衮桑多吉，他传给了无等嘉灿贝桑，他传给了化身索南让卓，他传给了成就上师丹增扎巴，他传给了智者成就者多昂丹增，他传给了持明钦列伦珠，他传给了法王邬金德达林巴。这位仁波切的实践是广为人知的《无垢友口诀大心髓》，而对于此，法王全知大德美沃热也分别讲授了作为阐明心髓根本深奥精要的《上师央提》二者的诀窍引导，但主要的是，无论依赖于根本母子二者中的哪一个，都将目标的步骤、心性结合七法等本质相同的部分合为一体。特别是，对于个别的法，将两个口诀结合起来进行修持的这种方式，暂时容易入门，并且是毫不混淆地完整地进行意义修行的甚深精要之一。