Chinese
外法显密共同道次第 珍宝堆。莲花生大师。
English
Outer Dharma Sutra-Tantra Common Path Stages, A Heap of Jewels. By Master Padmasambhava.
Chinese
不做，利益在相续中生起信心，对上师生起敬信，对诀窍生起定解，能够进入实修，容易证悟空性，从五种圆满的门径努力。对于处所、身体和心这三者，外道声闻缘觉，将补特伽罗和法执为实有，我执不成立，无我空性。处于根本的四种苦，行持枝分的六种苦，细分的痛苦不可胜数，舍弃自心空性。以善恶二者作为因，产生苦乐二果。善恶的界限要好好区分，以四力忏悔罪业。皈依佛法僧，声闻缘觉菩萨和密咒三者，为了自他二利，皈依三宝是超越之法。为了获得佛果的意乐，修行且实修，法性是超离心识的无为法，三菩提心是大乘法。不作三种罪业，行持三种善业。如实认识自性，三律仪是佛陀的教法。慈悲心没有嗔恨，大悲心没有贪欲，菩提心没有愚痴，此三心是佛陀的密意。断除损害是戒律，行饶益是禅定，方便智慧双运是智慧，三学是三藏。 自生法性之基，自性无生安住于空性，显现不灭的游舞，本体无二离边，不认识实相而妄加揣测。以五毒和三业，取六道之身感受痛苦，从无明开始流转于老死。因为如何存在也无法确定，所以显现的方式也随之显现。一切显现都是自心之显现，自解脱的证悟是见。当下自然安住，无念自明显现，显现与心无别本体一，明空无别是修。所有细微粗大高低之显现，都是分别念心的幻化，无有怯懦与骄慢，无执著自解脱是行。无论做什么都安住于自所，它的本体是自明的，那即是空性。
English
Do not do, benefit arises in the continuum of faith, generate devotion to the Lama, generate certainty in the instructions, be able to enter into practice, easily realize emptiness, strive through the gate of the five perfections. For the three: place, body, and mind, outsiders, hearers, and solitary realizers, hold the individual and phenomena as real. Self-grasping is not established, selflessness is emptiness. Abide in the four root sufferings, practice the six branch sufferings, the detailed sufferings are countless, abandon the emptiness of one's own mind. By making the two, good and bad, as causes, produce the two fruits, happiness and suffering. The boundaries of good and bad should be well distinguished, confess sins through the four powers. Take refuge in the Buddha, Dharma, and Sangha, the Hearers, Solitary Realizers, Bodhisattvas, and the three Mantras, for the benefit of oneself and others, taking refuge in the Three Jewels is the transcendent Dharma. For the intention to attain Buddhahood, practice and put into practice, the nature of reality is unconditioned, beyond the mind, the three bodhicittas are the Mahayana Dharma. Do not commit the three sins, practice the three virtues. Knowing the true nature as it is, the three vows are the teachings of the Buddha. Loving-kindness has no hatred, compassion has no desire, bodhicitta has no ignorance, these three minds are the intention of the Buddha. Abandoning harm is discipline, engaging in benefit is samadhi, the union of skillful means and wisdom is wisdom, the three trainings are the three pitakas. The basis of self-arising nature, the self-nature is unborn, abiding in emptiness, the display of unceasing appearance arises, the essence is non-dual, free from extremes, not knowing the true nature, one speculates wrongly. Through the five poisons and three actions, taking the bodies of the six realms, experiencing suffering, from ignorance onwards, revolving in old age and death. Because how it exists cannot be determined, the way it appears also appears accordingly. All appearances are the appearances of one's own mind, the realization of self-liberation is the view. Leave it naturally, spontaneously, without fabrication, self-luminous, nakedly appearing. Appearance and mind are inseparable, one essence, clarity and emptiness are inseparable, is meditation. All subtle and gross, high and low appearances, are the magical displays of the mind of conceptual thought, without being timid or arrogant, without attachment, self-liberation is action. Whatever is done, abide in its own state, its essence is self-luminous, that is emptiness.
Chinese
空性无灭，不成无念亦无灭，清净任运真三，见修行为果之法，于所知皆具足乃为智。 证悟二者尽，根本之证悟尽而显现实相。道之证悟尽而道至究竟。于身成熟。如是如是所有三智增长。有依无依自性。住于一与多无别。以此善业之福德力，愿如虚空般之有情众，皆能善巧值遇真实义，速疾获得圆满正觉果位。宝积经圆满。外释宝积经之略义住焉。 顶礼至尊上师。此外释宝积经，具有三种意义：开端之意义，正文之意义，结尾之意义。 初义有二：即顶礼薄伽梵及立誓宣说。 其中有四：所知之境，考察所知；解脱之道，趣入解脱之道；果位一切智，获得果位之方式；宝积经，口诀之名称。 二者正文之义有三：策励传承之开示，共同之口诀，以及殊胜大圆满之口诀。 初义有六：依止上师，观察闲暇圆满，修习无常之方式，摧毁我执，思维痛苦，以及观察因果。 初义有四：具足六种功德之上师之功德，具足四种作意之依止之方式，作为法器之过患，听闻之方式，以及见解或恭敬之方式。 二者观察闲暇圆满有四：闲暇人身，确定闲暇圆满，思维极难获得，勿使无意义空耗，以及恒常之耕耘令其有意义。 三者修习无常有四：外无常，外无常五者，内无常，内无常三者，从所示之七种方式中，如何修习，以及具足五种利益，从利益之门而努力。 四者摧毁我执有四：于境与身，执着何者为我，以及外道士夫，执着何者为我，以及人与法之我
English
Emptiness is without cessation. Unestablished, non-conceptual, and without cessation. Pure, spontaneous, and the three truths. The Dharma of view, meditation, conduct, and fruition. Wisdom is complete with all that is knowable. Having exhausted the two certainties, the certainty of the ground is exhausted, and the natural state is manifested. Having exhausted the certainty of the path, the path is perfected. Ripening into the body. The three knowledges, such as they are and how many there are, increase. The essence of that which has a basis and that which has no basis. Abiding indivisibly from one and many. By the merit of this virtue, may all sentient beings equal to the sky meet with the true meaning, and quickly attain the perfect Buddhahood. The Jewel Heap is complete. The condensed meaning of the outer explanation of the Jewel Heap abides. Homage to the noble Lamas. This outer explanation of the Jewel Heap has three meanings: the meaning of the beginning, the meaning of the main body, and the meaning of the conclusion. The first has two parts: paying homage to the Bhagavan and vowing to explain. There are four parts to that: examining the object of knowledge, entering the path of liberation, how to attain the fruition of omniscience, and showing the name of the Jewel Heap as a secret instruction. The second, the meaning of the main body, has three parts: instructions for encouraging the lineage, common secret instructions, and the special secret instructions of the Great Perfection. The first has six parts: relying on a Lama, examining leisure and endowment, how to meditate on impermanence, destroying self-grasping, contemplating suffering, and examining cause and effect. The first has four parts: the qualities of a Lama with six qualities, the method of relying with four perceptions, how to listen to the faults of the vessel, and how to see or respect. The second, examining leisure and endowment, has four parts: identifying the leisure and endowment of a human body, contemplating how difficult it is to obtain, not abandoning it as meaningless and empty, and making the constant cultivation meaningful. The third, meditating on impermanence, has four parts: outer impermanence, the five outer impermanences, inner impermanence, the three inner impermanences, how to meditate from the seven methods shown, and striving from the door of the five benefits. The fourth, destroying self-grasping, has four parts: on what object and body do you grasp as self, what do the non-Buddhist people grasp as self, and the self of the person and phenomena.
Chinese
如何执着于我，以及未成立的执着，遮止执着而显示无我。第五，思维痛苦有四：根本的痛苦，显示四种根本的痛苦；支分的痛苦，显示六种支分的痛苦；近支分的痛苦，显示无数的近支分的痛苦；自心空性，将那些痛苦认知为心。第六，观察因果有四：以善恶二者确定因，以及果报，显示苦乐果报产生的方式；善恶分界，区分善恶的分界；忏悔以四力忏悔罪业。 第二总义，共同的窍诀有五：皈依，发心，受戒，观修菩提心，以及修习三学。第一是皈依佛法僧；第二是发起希求成佛之心；第三受戒有四：断除三种罪恶，别解脱戒；成办三种善事，菩萨戒；安住自性，密咒戒；三戒即是佛陀的教法。第四，观修菩提心有四：慈爱之心，慈爱；悲悯之心，悲悯；菩提之心，观修菩提心；三心即是诸佛的意趣。第五，修习学处有四：断除损害，增上戒律学处；行饶益事，增上禅定学处；方便智慧双运，增上智慧学处；三学即是三藏。 第三总义，特殊的自宗窍诀有三：地，道，果。第一有二：本性，迷乱。本性有四：自生本性，自生本性；自性不生，自性不生；显现无碍，显现无碍；本体无二，本体无有边际。迷乱方面：不认识实相是因，五烦恼是缘，获得六道之身是果，从无明开始。
English
How to grasp at self, and the non-establishment of self-grasping, preventing self-grasping and showing selflessness. Fifth, contemplating suffering has four parts: the root suffering, showing the four root sufferings; the branch suffering, showing the six branch sufferings; the near branch suffering, showing the countless near branch sufferings; emptiness of one's own mind, recognizing those sufferings as mind. Sixth, examining cause and effect has four parts: identifying the cause with the two, virtue and vice; and the result, showing how the result of happiness and suffering arises; the boundary of virtue and vice, distinguishing the boundary of virtue and vice; confessing sins with the four powers. Second general meaning, the common instructions have five: taking refuge, generating bodhicitta, taking vows, meditating on bodhicitta, and training the mind in the three trainings. The first is taking refuge in the Buddha, Dharma, and Sangha; the second is generating the mind that desires to attain Buddhahood; the third, taking vows, has four parts: abandoning the three kinds of evil, the Pratimoksha vows; accomplishing the three kinds of good, the Bodhisattva vows; abiding in one's own nature, the Secret Mantra vows; the three vows are taught as the teachings of the Buddha. Fourth, meditating on bodhicitta has four parts: love for the mind of love, compassion for the mind of compassion, meditating on the mind of bodhicitta, and showing that the three minds are the intention of the Buddhas. Fifth, training in the precepts has four parts: abandoning harm, the training of higher morality; engaging in benefiting others, the training of higher concentration; the union of skillful means and wisdom, the training of higher wisdom; the three trainings are taught as the three pitakas. Third general meaning, the special personal instructions have three: the ground, the path, and the result. The first has two: the nature and the delusion. The nature has four parts: self-arisen essence, self-arisen essence itself; self-nature unborn, self-nature unborn; manifestation unceasing, manifestation unceasing; essence non-dual, essence without limits. On the side of delusion: not knowing the reality is the cause, the five afflictions are the conditions, obtaining the body of the six realms is the result, starting from ignorance.
Chinese
根本的流转方式。第二，道的口诀有五种：不住于边的见解，觉性自性的修习，错乱自解脱的行为，不变要点的把握，以及重述的口诀。第一，见解有四种：如何存在都是实相，如何显现都是显现的方式，所有显现都是心性的方式，以及自解脱证悟解脱的方式。第二，修习有四种：原始自然的心之安住方式，无念自明觉受的生起方式，显现与心无别将显现认知为修习，以及明空无别将证悟重述为修习。第三，行为有四种：将粗细的缘起显现认知为觉受显现，将念头指示为心的本性，将沮丧与骄傲平等对待，以及无执自解脱地修持无执。第四，将道把握为要点有四种：于任何所作皆安住于自性而持心，以其自性之光明而焕发光彩，于彼空性之上印持空性，以及将空性与止息无别地安住于要点。第五，重述有四种：于未成立、不思议之实相进行认知，将清净任运作为根本而反复练习，将见、修、行、道和果反复练习，以及将一切所知反复练习为一切所知。第三，果有四种：指示具有二决定的所依身，指示如是如是所依的智慧，具有所依与无所依的利生事业方式，以及一与多之密意安住方式。结尾之义有二：以此善根回向善根，以及珍宝积聚名称圆满的方式。外释珍宝积聚的简要意义圆满了。内部解释密咒道次第的历史安住。那摩RA特那古汝。此密咒道次第的作者是大学者莲花生，如邬金莲花生所说。因此，他具有无法估量的伟大功德，并且达到了撰写口诀的极致。第一，在西方邬金，他的身体从莲花中化生，因此没有子宫的遮蔽。由于他掌握了生死，所以他的身体没有死亡。