Chinese
心滴释论珍宝灯。南喀巴。 心滴释论珍宝灯。南喀巴。 Ra Ratna Loke Nāma Citta Tila Ka Ṭīka Bha Vi Ha Ra Ti sma. 名为心滴释论珍宝灯之论著。 嗡 索斯帝 悉地。 顶礼上师与本尊。 全知离边法界皆明了， 基之乘王义显普贤王， 五部佛之补处金刚持等， 无别密意传承诸尊前顶礼。 胜乘无上通达乘之义， 觉性自解持明胜者子， 米拉传承及非人二者等， 持明觉性传承诸尊前顶礼。 密咒无上密义无余皆， 耳传次第善妙耳中传， 胜义世俗诸义皆证得， 传承之士相续不断前顶礼。 圣众一切秘密之库执持， 甚深义理无别自显现， 智悲力具众生之怙佑与亲友， 无等大恩上师众前顶礼。 幻化窍诀四相之义， 释论吾虽不应造， 然为具义善知识众所劝请故， 如上师言教著珍宝灯。 于王族中降生之大导师，开示佛密窍诀心滴之法，此乃有三：讲闻如何行持之理，所讲为何之正法分类，讲闻究竟之义。 初者有二：从何听闻之善知识自性，由谁听闻之补特伽罗自性。 初者有三：导师之相，彼讲法之方式，如是宣讲之利益。 初者有二：不具足相者，闻少而慢大之上师，悲小而暴戾之上师，诀窍少而贪多之上师，此三者应舍弃。《虎穴》中云： 邪行瑜伽士， 邪见之总持，暴怒且凶猛， 恶行与义不符， 自认为了解一切， 随心所欲之教
English
Commentary on the Heart Drop, Jewel Lamp. Namkha Pal. Commentary on the Heart Drop, Jewel Lamp. Namkha Pal. Ra Ratna Loke Nāma Citta Tila Ka Ṭīka Bha Vi Ha Ra Ti sma. This is the treatise called Commentary on the Heart Drop, Jewel Lamp. Om Svasti Siddhi. I prostrate to the Lama and the Yidam deity. Omniscient, free from extremes, knowing all of the Dharmadhatu, The King of Vehicles, the basis of all, revealing the meaning, Samantabhadra, Regent, the Victorious Ones of the five families, Vajradhara, etc., To the lineage of realization with undifferentiated intention, I bow. Having understood the meaning of the supreme, unsurpassed vehicle, The Vidyadhara, the self-liberated awareness, the sons of the Victorious Ones, To the Mila lineage and the two non-humans, etc., To all the Vidyadharas who transmitted awareness, I bow. The secret mantra, the unsurpassed, all the secret meanings, From ear to ear, gradually and excellently transmitted, Having realized the ultimate and relative meanings, To the unbroken lineage of individuals, I bow. Holding the treasury of secrets of all the supreme beings, Having manifested the undifferentiated, profound meaning, self-arisen appearance, Possessing wisdom, compassion, and power, the protectors and friends of beings, To the incomparable, kind Lamas, I bow. Although I am not qualified to compose a commentary on the meaning of the four visions of illusion and secret instructions, However, because I am urged by the meaningful spiritual friends, According to the words of the Lama, I will write the Jewel Lamp. The great teacher who was born into the royal family, explaining this secret instruction of the Buddha, the Heart Drop, has three aspects: how to practice teaching and listening, the classification of the Dharma to be taught, and the meaning of the completion of teaching and listening. The first has two aspects: the nature of the spiritual friend from whom to listen, and the nature of the individual who listens. The first has three aspects: the qualities of the teacher, the way he teaches the Dharma, and the benefits of teaching in this way. The first has two parts: those who do not possess the qualities are the teacher who has little learning and great pride, the teacher who has little compassion and great cruelty, and the teacher who has few instructions and great desires. These three should be abandoned. From the "Tiger's Den": The yogi who practices wrongly, The general holder of wrong views, wrathful and fierce, Evil deeds are not in accordance with the meaning, He himself thinks he knows everything, The casual command
Chinese
名为“欺骗传承的谬误”。第二，良师的特征是：依止具有闻法和诀窍的上师，依止具有证悟和经验的上师，依止具有慈悲和加持的上师。特别是密宗的导师，要通达诸法皆为平等性之实相且习惯，并与行为相结合；上师传承之桥梁不断绝；四灌顶之河流不干涸；加持、证悟之光彩不消退；口耳相传之诀窍的要点不谬误；具有以慈悲利他之心摄受弟子的责任；精通密宗的续部、仪轨、事业、仪轨等。如《道次第》第七品所说：“导师具宝藏，河流圆满。具责任，精通续部和事业。持有口诀暖意，持有八法。”又如经部所说：“无上心要成熟之缘，大智慧者提问之境，指路明灯、地师、善知识怙主，遣除黑暗之明灯珍宝，见眼、根、意、识，无量河流度脱之舟，怖畏之资粮大依怙之城，拔出轮回之疔疮的医王之尊，海岛珍宝之取者，导师圣者上师，事先务必了知。”如是说。第二，讲法的方式有两种。其中，遣除他者之法是：不以知识和博学的角度来讲法，不以利益名声和恭敬的角度来宣说，不以扩张和压制他人的角度来宣说。第二，利益追求有三种：以智者的智慧，断除所化之疑惑，令人信服；以慈爱之悲心，摄受所化众生；以行为之忍耐，讲法不觉疲倦。第一种又分三种：于所说之法精通，一般来说，精通一切知识、辨别之学是好的，然而，对自己所承认的宗派要精通，通达意义，断除疑惑。第二，于能说之法精通，无论从何处说都相关联，无论说多少都恰当，无论怎么说都合理，这三者使语言相关联，自己容易表达，他人容易理解，对双方的耳朵都悦耳，令人心生向往。第三，于自己的行为精通，不作虚伪之法，自己的身语意三门与法
English
It is called "The Mistake of Deceiving the Lineage." Second, the characteristics of a good teacher are: relying on a lama who possesses learning and instructions, relying on a lama who possesses realization and experience, and relying on a lama who possesses compassion and blessings. In particular, a tantric master should realize the nature of all dharmas as equality and be accustomed to it, and be connected with conduct; the bridge of the lama's lineage should not be broken; the river of the four empowerments should not be dried up; the radiance of blessings, experience, and realization should not fade; the key points of the oral transmission instructions should not be mistaken; he should have the responsibility of taking care of disciples with compassion and altruism; and he should be skilled in all aspects of the tantric tantras, rituals, activities, and arrangements. As it is said in the seventh chapter of the Lamrim: "The teacher has a treasury, the river is complete. He has responsibility, is skilled in tantras and activities. He holds the warmth of the instructions, holds the eight qualities." Also, as it is said in the Sutra: "The cause of ripening the supreme essence, the object of questioning for great intelligence, the guide, the land surveyor, the virtuous friend, the protector, the jewel lamp that dispels darkness, the seeing eye, the senses, the mind, the consciousness, the boat that crosses the immeasurable river, the great city of refuge for the provisions of fear, the supreme physician who extracts the thorn of samsara, the taker of the precious island of the sea, the holy lama who is the captain, must be known in advance." So it is said. Second, there are two ways of teaching the Dharma. Among them, the method of eliminating others is: not teaching from the perspective of knowledge and erudition, not speaking from the perspective of profit, fame, and respect, and not speaking from the perspective of expansion and suppression of others. Second, there are three kinds of benefit-seeking: with the wisdom of the wise, cutting off the doubts of those to be tamed and making them believe; with the compassion of love, taking care of those to be tamed; and with the patience of action, not feeling tired of teaching the Dharma. The first is divided into three: being skilled in what is to be said, in general, it is good to be skilled in all knowledge and discriminating sciences, but one should be skilled in the tenets one accepts, understand the meaning, and cut off doubts. Second, being skilled in what can be said, no matter where it is said, it is related, no matter how much is said, it is appropriate, no matter how it is said, it is reasonable, these three make the language related, it is easy for oneself to express, it is easy for others to understand, it is pleasing to the ears of both, and it makes people yearn for it. Third, being skilled in one's own conduct, not acting in a false way, one's own three doors of body, speech, and mind are in accordance with the Dharma.
Chinese
通过安住于禅定，引导所化众生，使其成为信仰的处所。精通他人行为是指，善于根据所化众生的根器利钝而宣说佛法。此外，为了利益有情众生而宣说，不是为了抬高自己。以大悲心宣说，不是为了傲慢。为了断除轮回的延续而宣说，不是为了增长烦恼。第三，通达密咒的意义后为他人宣说的利益。《经》中说：通达之后若宣说，以串习之语和愿力，彼将成为正法王，成为功德之顶髻。那又是如何呢？在过去时代，曾经出现过，仙人瑜伽士卡拉雅斯，向仙人众多的团体，宣说了大乘秘密的赞颂。从确定诸义之后，许多人获得了执持大种姓。在那里赞颂者，将成为秘密主正法王。因此，这个大乘秘密，请向一切赞颂。因此，获得了我的意旨。如是。第二，听闻者的自性有三种：彼弟子的特征，彼听闻佛法的方式，听闻的利益。第一种又分为两种：不好的特征是：舍弃智慧小而烦恼大的弟子，信心小而吝啬大的弟子，精进小而欲望大的弟子。耶谢定佐中说：此真实意义的见解秘密，与颠倒之人与低劣见解者，少闻思维迟钝无智慧者，吝惜钱财口舌粗暴等非法器者，对此宣说，为了焚毁二者故，应极度保密。如是。第二，好的特征是：具有信心和智慧，具有敬仰和布施，具有耐心和精进的弟子。克隆萨尔尼玛的续中说：具信具悲心，慷慨大布施，调柔守戒律，畏罪根器利，能守密修持，苦行且耐劳，厌离且耐苦，具足大精进，彼乃密咒之法器。如是。第二，如何听闻之理分为二：应舍弃的是，《辨相智论》中说：傲慢和
English
By abiding in meditation, guiding those to be tamed, and making them a place of faith. Being skilled in the conduct of others means being skilled and eloquent in teaching the Dharma in accordance with the sharp or dull faculties of those to be tamed. Furthermore, one speaks for the benefit of sentient beings, not to exalt oneself. One teaches with great compassion, not out of arrogance. One teaches to cut off the cycle of existence, not to increase afflictions. Third, the benefits of explaining the meaning of secret mantras to others after realizing it. The Sutra says: "Whoever speaks after realization, through the words of habit and aspiration, that one will become the king of Dharma, and become the crown jewel of virtues." What is that like? In the past, there once appeared the ascetic yogi Kalayas, who proclaimed the praises of the Great Vehicle's secret to a multitude of ascetics. From the definite arrangement of meanings, many obtained the holding of the great lineage. The one who praises there will become the Lord of Secrets, the King of Dharma. Therefore, this Great Vehicle secret, please praise it to all. Thus, one obtains my intention. So it is. Second, the nature of the person who listens has three aspects: the characteristics of that disciple, the way they listen to the Dharma, and the benefits of listening. The first has two aspects: The characteristics of a bad disciple are: abandon the disciple who has little wisdom and great afflictions, the disciple who has little faith and great miserliness, and the disciple who has little diligence and great desires. In Yeshe Tingdzok it says: "This secret of the view of true meaning, to a person who is perverse and has inferior views, who has little learning, dull mind, and no wisdom, who is stingy with wealth, has a rough tongue, and is otherwise an unsuitable vessel, to teach this is to burn both, therefore it should be kept extremely secret." So it is. Second, the characteristics of a good disciple are: having faith and wisdom, having devotion and generosity, and having patience and diligence. In the Tantra of the Clear Sun of the Expanse it says: "Having faith, having compassion, being greatly generous, being gentle, keeping vows, fearing sin, having sharp faculties, being able to keep secrets, practicing meditation, practicing asceticism, having renunciation, enduring suffering, having great perseverance, that is a vessel for the secret of secret mantras." So it is. Second, the way to listen is divided into two: What should be abandoned is, in the *Vyakhyana-yukti* it says: Arrogance and