Tibetan
རྫོགས་པ་ཆེན་པོའི་གཞི་ལམ་འབྲས་གསུམ་གྱི་སྙན་ཁུང་བརྒྱུད་པའི་མན་ངག རྫོགས་པ་ཆེན་པོའི་གཞི་ལམ་འབྲས་གསུམ་གྱི་སྙན་ཁུང་བརྒྱུད་པའི་མན་ངག
Chinese
大圆满之基、道、果三者的耳传窍诀。 大圆满之基、道、果三者的耳传窍诀。 大圆满之基、道、果三者的耳传窍诀在此。 殊胜上师的窍诀，不轻易示人。 不沾染污垢。 不埋于灰烬中。 不束缚。 不掺杂。 不向上引。 不向下泄。 不使其干涸。 不在见解上争论。 不当商品出售。 不抛弃。 不丢入悬崖。 不当毒药。 不断绝传承。 不削弱根基。 如此，要像保护眼睛一样珍藏。 要像爱惜生命一样守护。 将见解安立于行持上。 将禅修安立于威仪上。 将慈悲安立于无偏上。 将痛苦安立于道上。 将烦恼安立于果上。 将乐与不乐安立于普贤上。 将自他安立于无二上。 将轮回安立于涅槃上。 将众生安立于佛陀上。 将显有世间安立于心上。 将心安立于法性上。 将过失与功德安立于无取舍上。 已遮止的。 遮止。 已遮止的未遮止。 未遮止的。 遮止。 未遮止的。 未遮止的。 已勤奋的。 勤奋。 已勤奋的。 未勤奋。 未勤奋的。 勤奋。 未勤奋的。 未勤奋的。 何处圆满？ 何者圆满？ 以何种方式或方法圆满？ 从五个方面圆满：以其自性之方式圆满。 从其自身生起之方式圆满。 在其自性中寂灭消融之方式圆满。 从业和特征之门圆满。 从证悟和安立之门圆满。 何者为大？ 胜过何者为大？ 以何种方式或方法为大？ 从十个方面为大：以威慑力强大从五个方面为大。 以本初即有从三个方面为大。 无与伦比
English
Instructions on the Oral Transmission of the Three Aspects of Dzogchen: Ground, Path, and Fruit. Instructions on the Oral Transmission of the Three Aspects of Dzogchen: Ground, Path, and Fruit. Herein reside the instructions on the Oral Transmission of the Three Aspects of Dzogchen: Ground, Path, and Fruit. The precious guru's instructions are not to be revealed carelessly. Not to be smeared with impurities. Not to be buried in ashes. Not to be bound. Not to be mixed. Not to be directed upwards. Not to be leaked downwards. Not to be allowed to dry out. Not to be debated in view. Not to be sold as merchandise. Not to be discarded. Not to be thrown into the abyss. Not to be treated as poison. Not to break the lineage. Not to weaken the faculties. Therefore, conceal them as preciously as your eyes. Guard them as dearly as your life. Establish the view in conduct. Establish meditation in behavior. Establish compassion in impartiality. Establish suffering on the path. Establish afflictions as the fruit. Establish joy and sorrow in Samantabhadra. Establish self and other in non-duality. Establish samsara in nirvana. Establish sentient beings as Buddhas. Establish appearance and existence in the mind. Establish the mind in the nature of reality. Establish faults and virtues in non-acceptance and non-rejection. That which is blocked. Blocking. The blocked that is unblocked. The unblocked. Blocking. The unblocked. The unblocked. That which is exerted. Exertion. That which is exerted. Non-exertion. That which is non-exerted. Exertion. That which is non-exerted. Non-exertion. ༈ It is derived from the sound called A A NUD BA BA SVA BA BA DHARMA TE (藏文，अ अ नुद् ब ब स्वा ब ब धर्म ते，梵文天城体，a a nud ba ba sva ba ba dharma te，梵文罗马拟音，Ah Ah Nud Ba Ba Sva Ba Ba Dharma Te，Literal meaning in Chinese: A A Nud Ba Ba Sva Ba Ba Dharma Te). A (藏文，अ，梵文天城体，a，梵文罗马拟音，A，Literal meaning in Chinese: A) is the unborn and unoriginated nature. Derived from the sound called TI TIN TI NA (藏文，梵文天城体，梵文罗马拟音，Literal meaning in Chinese), it means to hold all sentient beings with the great compassion of equality. Understanding the meaning of unbornness symbolized by A (藏文，अ，梵文天城体，a，梵文罗马拟音，A，Literal meaning in Chinese: A) is wisdom, and compassion symbolized by TI (藏文，梵文天城体，梵文罗马拟音，Literal meaning in Chinese) is skillful means. The realization of the inseparability of skillful means and wisdom is called yoga, which means accordance. Yoga means that for the true meaning of the nature of reality, one's own intelligence is in accordance. Where is it perfected? What is perfected? In what way or method is it perfected? It is perfected in five ways: It is perfected in its own nature. It is perfected in the way it arises from itself. It is perfected in the way it dissolves and disappears in its own nature. It is perfected through the door of action and characteristics. It is perfected through the door of realization and establishment. What is great? Greater than what is it great? In what way or method is it great? It is great in ten ways: It is great in five ways through overwhelming power. It is great in three ways through being primordially existent. Incomparable.
Chinese
从超越的角度来说是伟大。从十二种不存在的角度来说是伟大。对于未成立的事物，以六种重复来说是伟大。因为没有对治而伟大。因为没有竞争对手而伟大。因为没有多样性而伟大。即使没有多样性，也因为不可思议的化身而伟大。因为不依赖于因缘而伟大。 再者，圆满成佛的伟大，作为大自在成佛的伟大，在法界中成佛的伟大，作为那样的成佛的伟大，以及从一切到一切都没有成佛的伟大。 再者，普贤本来就是，以及她是普贤女本来就是，以及这两者无二本来就是。 再者，法性菩提心，因为与大海相同而伟大，因为与四大种相同而伟大，它与国王相同而伟大，它与虚空相同而伟大，它与太阳相同而伟大，它与甘露相同而伟大，它与如意宝珠珍宝相同而伟大，它与珍宝金洲相同而伟大。 再者，因为没有好坏而伟大，因为没有自他而伟大，因为没有修习和改造而伟大，因为没有成就和作为而伟大，因为没有遮止和抛弃而伟大，因为没有舍弃和获取而伟大，因为没有因和果而伟大，因为没有宽广和狭窄而伟大，因为没有上下乘而伟大，因为没有错误和迷惑而伟大，因为没有众生成佛而伟大，因为没有希望和恐惧而伟大。 再者，以见解来说，重复着没有能见，以见解来说，重复着没有能证悟，以见解来说，重复着没有能对境。 以禅修来说，重复着没有能禅修，以禅修来说，重复着没有能改造，重复着禅修没有用心。 以行为来说，重复着没有能实行，以行为来说，重复着没有实行之处，以行为来说，重复着没有实行。 以成就来说，重复着没有能成就，以成就来说，重复着没有能勤作，以成就来说，重复着没有能获得。以事业来说，重复着没有能作为，以事业来说，重复着没有作者，以事业来说，重复着没有所作。 以誓言来说，重复着没有能守护，重复着没有守护之处，重复着没有能获得。 再者，上师善知识应当被视为真佛来寻求，如同病人群体依赖医生一样。
English
It is great from the perspective of transcendence. It is great from the perspective of the twelve non-existences. For that which is unestablished, it is great with six repetitions. It is great because there is no antidote. It is great because there is no rival. It is great because there is no variety. Even without variety, it is great because of inconceivable manifestations. It is great because it does not rely on causes and conditions. Furthermore, the greatness of complete enlightenment, the greatness of being enlightened as the Great Self, the greatness of being enlightened in the Dharmadhatu, the greatness of being enlightened as that, and the greatness of no enlightenment from all to all. Furthermore, Samantabhadra is primordially so, and she is Samantabhadri primordially so, and these two are non-dual primordially so. Furthermore, the mind of Dharmata Bodhicitta, it is great because it is like the ocean, it is great because it is like the four great elements, it is great because it is like a king, it is great because it is like the sky, it is great because it is like the sun, it is great because it is like nectar, it is great because it is like the wish-fulfilling jewel, it is great because it is like the golden island of jewels. Furthermore, it is great because there is no good or bad, it is great because there is no self or other, it is great because there is no meditation or alteration, it is great because there is no accomplishment or action, it is great because there is no blocking or abandoning, it is great because there is no rejecting or taking, it is great because there is no cause and effect, it is great because there is no wide or narrow, it is great because there is no higher or lower vehicle, it is great because there is no mistake or confusion, it is great because there is no sentient being becoming a Buddha, it is great because there is no hope or fear. Furthermore, in terms of view, repeating there is no seer, in terms of view, repeating there is no one to realize, in terms of view, repeating there is no object. In terms of meditation, repeating there is no one to meditate, in terms of meditation, repeating there is no one to alter, repeating meditation without mental effort. In terms of conduct, repeating there is no one to practice, in terms of conduct, repeating there is no place to practice, in terms of conduct, repeating there is no practice. In terms of accomplishment, repeating there is no one to accomplish, in terms of accomplishment, repeating there is no one to strive, in terms of accomplishment, repeating there is no one to attain. In terms of activity, repeating there is no one to act, in terms of activity, repeating there is no agent, in terms of activity, repeating there is no action. In terms of samaya, repeating there is no one to protect, repeating there is no place to protect, repeating there is no one to attain. Furthermore, the Lama, the virtuous friend, should be sought as the actual Buddha, just as a group of patients relies on a doctor.
Chinese
应当以……的方式去寻找。应当以忍受饥渴的方式去寻找。应当像河流般不增不减地去寻找信心。应当像弓弦般不知疲倦地去寻找精进。应当不执着于住所和地方地去寻找。不吝惜钱财和物品地去寻找。应当像饮水般承受痛苦地去寻找。应当像山一样稳固地去寻找菩提心。 将开阔安住于虚空般，将放下安住于猴子般，将无勤获得安住于外物般，将无染清澈安住于水般，安住于忆念般，安住于遗忘般，安住于觉悟和确信般，安住于断除十八种边执般。 那十八种执着是：寻找就失去，阻止就衰退，修改就掺假，禅修就空虚，寻找就分离，等待就逃离，观看就消失，忆念就清醒，体验就丧失，谨慎就混杂，行走就迷路，想“我”就堕落，想“觉悟了”就空虚，心中生起分别念就毁灭，如果执着不放就受困且迷失，追随感觉的产生就轮回，被昏沉控制就迟钝，如果取舍就散乱。 关于禅修生起次第中显示心的温度：与禅修相合就安住，不相合就不安住，因此有区分安住诀窍之所——补特伽罗种类的诀窍；即使如此区分了各种种类，如果不能确定习气，也没有用处，因此有确定顺缘习气存在于语中的诀窍；即使如此确定了习气，如果瑜伽士的心不住，也没有用处，因此为了迅速使心堪能，有心安住之次第的诀窍；即使如此心安住了，如果瑜伽士没有被温度掌握，也没有用处，因此有以温度掌握的方法之次第的诀窍；即使如此瑜伽士被温度掌握了，如果没有进步，也没有用处，因此有使进步更上一层楼的进步之次第的诀窍；即使如此瑜伽士进步了，如果走向歧途就是错误，因此有断除歧途的方法之次第的诀窍；即使如此断除了歧途，如果不能确定遮蔽
English
One should seek in the manner of... One should seek in the manner of enduring hunger and thirst. One should seek faith like the flow of a river, without increase or decrease. One should seek diligence like the string of a bow, without weariness. One should seek without attachment to dwelling and place. One should seek without being stingy with wealth and possessions. One should seek in the manner of drinking suffering like water. One should seek bodhicitta in the manner of being as stable as a mountain. To settle vastness like the sky, to settle letting go like a monkey, to settle effortless attainment like an external object, to settle stainless clarity like water, to settle like mindfulness, to settle like forgetting, to settle like realization and conviction, to settle like cutting off the eighteen extreme attachments. The eighteen attachments are: if you seek, you lose; if you restrain, you decline; if you modify, you adulterate; if you meditate, you become empty; if you seek, you separate; if you wait, you flee; if you look, you disappear; if you remember, you awaken; if you experience, you lose; if you are cautious, you mix; if you walk, you wander; if you think "I", you fall; if you think "I am realized", you become empty; if you bring up conceptual thoughts in your mind, you are destroyed; if you cling, you are trapped and lost; if you follow the arising of feelings, you cycle in samsara; if you are controlled by dullness, you become sluggish; if you accept and reject, you become scattered. Regarding the stages of arising in meditation, showing the temperature of the mind: One should settle with what is in accordance with meditation, and not settle with what is not in accordance with it. Therefore, there is the instruction for distinguishing the types of individuals who are the place for settling instructions. Even if the types are distinguished in this way, it is useless if the habitual tendencies are not identified. Therefore, there is the instruction for identifying the supportive conditions, the habitual tendencies that are present in speech. Even if the habitual tendencies are identified in this way, it is useless if the yogi's mind does not abide. Therefore, in order to quickly make the mind workable, there is the instruction for the stages of taming the mind. Even if the mind abides in this way, it is useless if the yogi is not grasped by the temperature. Therefore, there is the instruction for the stages of the method for grasping with temperature. Even if the yogi is grasped by the temperature in this way, it is useless if progress does not occur. Therefore, there is the instruction for the stages of the method for making progress, going from higher to higher. Even if the yogi progresses in this way, it is a mistake if they go astray. Therefore, there is the instruction for the stages of the method for cutting off going astray. Even if going astray is cut off in this way, if the obscurations are not identified