Chinese
斯邦教法的明灯。 化身自在阿若耶谢和，雅孜本敦竹古洛炯和，巴贡索宁丹巴以孜贡和，瓦让贡钦觉姆娘姆和，丹巴释迦嘉释迦喇嘛和，杰敦觉宗祖古西波尼，顶礼恩重上师众，撰写珍贵斯邦之，教法明灯之仪轨。 导师阿若耶谢炯内，向康地的雅孜本敦，如传授珍贵斯邦口诀，我等亦在此宣说。 此口诀具二义：弟子生起定解之传承历史，及修持之口诀次第。 首先，导师阿若化身真身，于四位心子中，将所有口诀圆满赐予康地的雅孜本敦。 彼已证得成就，具诸多功德。 之后，嘉贡的竹古洛炯，也仅从阿若处获得教言。 根本上是向雅孜请教的。 彼赐予荣地的扎嘉巴巴贡索南宁布，彼赐予荣托巴孜贡。 彼赐予多热的瓦让贡钦。 彼即觉姆娘姆，是喀惹娘阔人。 彼对佛法具极大信心，欲修行佛法。 其丈夫遣送信使，以麻风病为借口离弃了她。 有时也假装疯癫，之后去修行佛法。 与瓦让贡钦相遇后，被赐予斯邦的口诀并加以修持。 于是，她成为了一个具有经验的大人物。 之后，藏敦多吉巴以鼻尖指引，杰夏嘉向其请教。 彼赐予杰敦宗额，彼赐予祖古仁波切。 觉姆又赐予色扎巴，彼赐予祖古仁波切，彼赐予直接的（弟子）。 如是，传承成就者证悟者未曾中断，故应深信并生起定解。 修持之口诀次第有二：共同的斯邦另处安住。 不共的此有二：具口诀之大名，及口诀之实物。 名为珍贵口诀。
English
The Lamp Illuminating the Pungpa Teaching Method. Ta Jñana Shrī. The Lamp Illuminating the Pungpa Teaching Method. Ta Jñana Shrī. The Lamp Illuminating the Pungpa Teaching Method is Present. To Aro Yeshe, the embodiment of emanation, and to Yazi Bonton Drukgu Lokjung, and to Ba Gom Sonying Dampa, Izi Gom, and to Warang Gomchen Jomo Nyangmo, and to Dampa Shakya Gyal, Shakya Lama, and to Jetsun Jo Zung, the incarnation of Zhikpo, Having paid homage to the kind lamas, I will write the lamp illuminating the teaching method of the precious Pungpa. As the teacher Aro Yeshe Jungne taught the precious Pungpa oral transmission to Yazi Bonton of Kham, we will also explain it here. This instruction has two meanings: the history of the lineage, which generates certainty in the student, and the stages of practice, the order of the instructions. First, the teacher Aro, the actual emanation, completely gave all the instructions to Yazi Bonton of Kham from among the four heart-sons. He attained accomplishment and possessed many qualities. Then, Drukgu Lokjung of Gyangong also received only a brief teaching from Aro himself. Fundamentally, he inquired with Yazi. He gave it to Ba Gom Sonam Nyingpo of Drakgyabpa in Rong, who gave it to Izi Gom of Rongto. He gave it to Warang Gomchen of Dori. That Jomo Nyangmo was from Kharak Nyangkhol. She had great faith and wanted to practice Dharma. Her husband sent a messenger and abandoned her under the pretext of leprosy. Sometimes she also pretended to be crazy, and then she went to practice Dharma. After meeting Warang Gomchen, she was given the Pungpa instructions and practiced them. Thus, she became a great person with experience. Then, Tsangton Dorje Bar pointed with his nose, and Je Shakya Gyal asked him. He gave it to Jetsun Zungnge, who gave it to the precious Tulku. Again, Jomo gave it to Sebrakpa, who gave it to the precious Tulku, who gave it to the direct (disciple). Thus, the lineage of accomplished and realized ones is unbroken, so one must have faith and generate certainty. The order of practice instructions has two parts: the common Pungpa resides elsewhere. This uncommon one has two parts: the great name with the instruction, and the actual instruction. The name is Precious Instruction.
Chinese
因为被称为“堆积”，不依赖努力所以轻松，获得究竟的果实所以意义重大，是窍诀。如同堆积珍宝一般，是成就菩提之路的所有需求和愿望的来源。这是上师瑜伽士们通过经验智慧传承下来的窍诀，文字上容易理解，但意义上容易产生误解。不是将传承作为手段，而是以将实相作为手段的特殊方法所掌握的窍诀，因此，见行开阔，果实平等成熟。见地是阿底瑜伽，行持是十种实践，因为是不混杂的窍诀，所以是证悟在相续中显现的因缘。因为是被见、修、行的温度所掌握的窍诀，所以是智慧安住于法性的因缘。见地是阿底瑜伽的要点，禅修是生起次第，显示了心的温度，行持是十种实践的要点窍诀，因此，是解脱执着的结的因缘。因为是证悟的上师从心中倾注到下方的弟子心中的窍诀，所以是二元对立的智慧从相续中显现的因缘。如是宣说了窍诀的六大殊胜之处，因此，必须生起胜于他者的智慧。窍诀的真实内容有三：以九种寻找方法寻找上师，以十七种保持方法指示誓言，以及窍诀的实际应用。首先，以九种方式寻找上师，即善知识，如同寻找真正的佛陀。一般来说，上师有四种：外在上师，表达词语的意义；内在的上师，证悟其所表达的见地；秘密的上师，通过禅修体验证悟；究竟的上师，能够如实地运用。其中，寻找外在上师的方法最为重要，因为上师是圆满正等觉佛陀的意，用语言表达并植入相续中。因此，从痛苦中拯救出来的善知识，甚至比佛陀更殊胜，因为佛陀也不会牵着手引导，而上师会介绍安住于自心的本性。所以，要像寻找真正的佛陀一样去寻找上师。就像一群病人寻求医生，尽一切可能地去侍奉医生一样，渴望窍诀的弟子
English
Because it is called "Piles," it is easy because it does not depend on effort, and it is meaningful because it obtains the ultimate fruit, it is a key instruction. Like a pile of jewels, it is the source of all needs and desires on the path to achieving enlightenment. This is a key instruction passed down by the wisdom of experience of the upper yogis, which is easy to understand in words, but easy to misunderstand in meaning. It is not taking the lineage as a means, but a key instruction grasped by a special method of taking the reality as a means, therefore, the view and conduct are broad, and the fruit matures equally. The view is Atiyoga, the conduct is the ten practices, because it is an unadulterated key instruction, it is the cause for realization to arise in the continuum. Because it is a key instruction grasped by the warmth of view, meditation, and conduct, it is the cause for wisdom to abide in the nature of reality. The view is the key point of Atiyoga, the meditation is the generation stage, showing the warmth of the mind, the conduct is the key instruction of the ten practices, therefore, it is the cause for the knot of attachment to be released in its own place. Because it is a key instruction poured from the heart of the realized guru above into the heart of the lower disciple, it is the cause for non-dual wisdom to arise from the continuum. Thus, when the six great qualities of the key instruction are explained, one must generate a wisdom that is superior to others. There are three aspects to the actual key instruction: finding the guru with nine methods of searching, indicating the vows with seventeen methods of keeping, and the actual application of the key instruction. First, the nine ways to seek a guru, that is, a virtuous friend, are to be sought as if seeking a real Buddha. In general, there are four kinds of gurus: the outer guru, who expresses the meaning of words; the inner guru, who realizes the view expressed by it; the secret guru, who experiences the realization through meditation; and the ultimate guru, who is able to put it into practice as it is. Among these, the method of finding an outer guru is the most important, because the guru is the mind of the perfectly complete Buddha, expressing it in words and planting it in the continuum. Therefore, the virtuous friend who saves from suffering is even more superior to the Buddha, because even the Buddha would not lead by the hand, but the guru will introduce the nature that abides in one's own mind. Therefore, one should seek the guru as if seeking a real Buddha. Just as a group of patients seeks a doctor, serving the doctor in every possible way, the disciple who desires the key instruction
Chinese
应当尽力寻找令上师欢喜之事。如果（上师的教诲）味道苦涩，就像口中含着苦味，就用水漱口；如果味道淡薄，就加些盐；如果味道适中，就像饮水一样。（应当）观察上师的行为或意念体验是深刻还是不深刻，如果深刻，就去请教。最初的信心，渴望的信心，确信的信心这三种信心，不是时大时小，而是像河流一样，没有增减地去寻找。为了上师的欢喜而精进，恳求口诀时要勤奋，不要懈怠，像弓弦一样绷紧地去寻找。不要贪恋舒适的地方和美好的环境，而应去寻找（上师）。不要吝惜财物，要舍弃一切去寻找（上师）。以身语的辛劳去寻找和依止上师，忍受痛苦的艰难，内心煎熬，像口渴的人寻找水一样去寻找。菩提心像山一样稳固，是指在见解体验上没有改变，虽然这样说，但要像山一样坚定不移地去寻找，这是珍宝（仁波切）所说的。十七种持守之法在词句中显示，即“对于殊胜上师的口诀，为何要诋毁？”等等，共有十七种，需要数清。“上师是圆满正等觉，母亲是生育他的。”因此，上师是指佛陀的意念，母亲是指用语言来表达，从而在相续中产生不确定的认识。殊胜是指与众不同，即上师开示阿底瑜伽的口诀时，如果产生怀疑，就是诋毁，因为不会产生加持，所以要相信。如果用自己的理智认为这样合理，就要像驱使污垢一样按照上师所说去做。在传授教导的时候，据说不能偷窃风（呼吸），也不能让风散乱等等。如果写在纸上，就像在灰坑里焚烧一样。如果有人想：现在写下来放在这里，即使例子是这样，也要像完全忘记一样，不要留在记忆中。如果不这样做，就像在灰坑里焚烧一样。如果我把口诀散乱地堆放在一起，然后说有这样的东西，这是抬高自己，不要散乱地说。如果在同修道友等人面前，像堆放东西一样说有这些东西，这就是泄露，不要重复修持方法应该这样做等等。如果自己没有修持就忘记了，这就是枯竭，不要忘记，要修持。像堆放东西一样的见解，阿底瑜伽等等
English
One should strive to seek whatever pleases the Lama. If it tastes bitter, like having a bitter taste in the mouth, rinse with water. If it's bland, add some salt. If it's just right, like drinking water. Observe whether the Lama's conduct or experiential realization is profound or not, and if it is profound, then inquire. The initial faith, the longing faith, the faith of conviction—these three are not sometimes big and sometimes small, but like a river, without increase or decrease, seek them. Strive for the Lama's sake, and be diligent in requesting instructions, without any slackness, seeking them as taut as a bowstring. Without attachment to pleasant places and good lands, seek [the Lama]. Without sparing wealth and possessions, relinquish them and seek [the Lama]. Enduring the hardships of body and speech, seek and rely on the Lama, enduring the suffering of hardship, with a tormented mind, seeking like a thirsty person seeks water. Bodhicitta, stable like a mountain, means that there is no change in the experience of the view, but even so, seek with a mind as firm as a mountain, unchanging, says the precious one (Rinpoche). The seventeen ways of keeping [the teachings] are shown in words, such as, "Why disparage the instructions of the holy Lama?" and so on, there are seventeen to be counted. "Lama is the perfectly complete Buddha, Mother is the one who gives birth to him." Therefore, Lama refers to the mind of the Buddha, and Mother refers to expressing it in words, thereby generating uncertain knowledge in the continuum. Holy means being distinct from others, that is, when the Lama teaches the instructions of Ati Yoga, if doubt arises, it is disparagement, because blessings will not arise, so one should have faith. If one thinks it is reasonable in this way with one's own intellect, then one should act according to what is said, as if driving away dirt. During the time of instruction, it is said that one should not steal the breath (prana) and should not let the breath become scattered, and so on. If it is written on paper, it is like burning it in an ash pit. If someone thinks, "Now I have written it down and kept it here," even if the example is like that, one should forget it completely in one's mind. If one does not do that, it is like burning it in an ash pit. If I scatter the instructions in a scattered way and then say that there is such a thing, this is exalting oneself, do not speak in a scattered way. If one says to fellow practitioners and others, "There are these things" in a way that is like piling things up, this is leaking, do not repeat the way of practicing, saying, "One should do it like this," and so on. If one has not practiced it oneself and forgets it, this is withering, do not forget, practice it. The view of piling things up, Ati Yoga, and so on.
Chinese
如果这样认为，就是对见解的解释。不要对其他人说。如果有这样的口诀，你愿意献出吗？如果献出，就是用佛法和财物交换并出售，不要交换口诀和财物。没有引导就到处说，就是抛弃。没有引导就不要说。如果不能遵守上师的誓言，就会堕入恶道，就像被扔进悬崖一样。所以要遵守。如果不能遵守上师们（的教诲），就会对自己有害，就像中毒一样。所以要遵守。如果完全不给别人看，就会断绝传承。所以要给一些有根器的人看。如果这个积聚的章节没有完整地给予，就会使根器迟钝，所以要完整地给予。誓言就是这样，所以即使是自己的眼睛也要吝惜地隐藏。这个口诀，即使是自己的生命也要吝惜地保护。这些誓言必须遵守。传授口诀有三种：见、修、行。这样修持这三种，如果果实像成熟的庵摩罗果一样，就像在田埂旁边自然生长一样，果实也会自然生长。见有三种：区分、通达四种，作为乘的解释或作为区分来显示；显现自性，作为见的真实显示；以及功德大圆满。第一种是以遮止等四种方式主要显示所遮止的；以寻求等四种方式主要显示所要成就的。这二者通达，所以称为通达。其中，第一个“遮止”是指声闻乘的人身心都遮止罪恶，修持善法。遮止是没有证悟到善恶平等性存在于自身。再次，遮止是指密咒瑜伽士虽然身语遮止罪恶，但心却知道是幻化而不遮止。不遮止是指大圆满宗的人，因为没有理解意义，就说身语不需要遮止罪恶。因为心没有证悟到平等性，所以遮止了平等性的意义。不遮止是指心证悟到平等性，所以身语不遮止罪恶。不遮止是指心证悟到善恶平等性，所以身语不遮止罪恶，但需要不执着。༈ 。寻求是指声闻乘的人，身心都强制性地断除罪恶，修持善法。寻求是没有证悟到没有取舍。寻求是指身语修持本尊，念诵心咒，