Chinese
耳传窍诀释 耳传窍诀释 耳传窍诀释 敬礼诸位怙主化身。耳传窍诀释，为免遗忘而书写。 导师阿若耶谢炯内，如在康地亚孜本敦处，传授珍贵耳传窍诀之口诀。吾等在此亦将宣讲。 其中有二：弟子生起定解，讲述传承历史；以及修持，传授珍贵口诀。 初者，通常此贤劫有千零二佛出世。如今释迦牟尼佛为教法之主，然密咒尚未到公开宣说之时。 阿巴惹嘎惹德化身，安住于南方吉祥山。 彼时，名为曼达拉瓦的国王，已闻思甚多，亦曾前往五智者和二十一位瑜伽士前，然未得大圆满口诀。 向空行母献荟供祈请后，空行母授记： 南方名为吉祥山， 令人沮丧之殊胜处， 名为嘎惹德阿巴惹， 乃喜金刚之化身， 萨惹哈大士居于彼。 汝子前往彼处， 询问自心成佛之义， 无谬真实之口诀， 铭记于心。 如是授记。 又有一说，圣法历史中， 菩提心坚定之法，在南方吉祥山。 之后，曼达拉瓦经历一个月无树无水之荒原，又经历半个月水草稀少之地，终至阿巴惹处。 阿巴惹赐予根本、手印、耳传、发心四法。 彼传于西日桑哈。 其后，藏地译师毗卢遮那，乃遍照佛之化身，已证八地。 历经诸多艰难，前往印度， 请教早期翻译五部等法， 然觉禅修困难，心生厌倦。 最终献上金页， 祈请菩提心坚定之法， 简要、隐秘、不变之法。 阿巴惹说道：具器之子，汝
English
Clarification of the Oral Transmission Clarification of the Oral Transmission Clarification of the Oral Transmission. I respectfully bow to all the incarnations of the Protectors. I will write down the Clarification of the Oral Transmission to avoid forgetting it. Just as the master Aro Yeshe Jungne taught the precious oral transmission to Yazi Bonton in Kham, we will also explain and teach it here. There are two aspects to this: inspiring certainty in the student by teaching the history of the lineage, and practicing by bestowing the precious oral instruction. The first aspect is that, in general, one thousand and two Buddhas will appear in this Fortunate Aeon. Now, since the time has not yet come for Shakyamuni, the main teacher of this teaching, to directly teach the secret mantra, he emanated as the glorious Aparajita and resided on the Glorious Mountain in the south. At that time, a king named Metri made many inquiries and went before all the Five Panditas and the twenty-one yogis, but he did not find the instructions of Dzogchen. When he made offerings and prayers to the dakinis, the dakinis prophesied: In the supreme place called the Glorious Mountain in the south, there is the emanation of Garab Dorje, called Ghirti Aparajita. The great Saraha resides there. Son, go there and ask about the meaning of your own mind becoming enlightened, the unerring and true instructions, and remember them in your heart. Thus, it was prophesied. Furthermore, according to one tradition, in the history of the Holy Dharma, the Dharma of establishing the mind of enlightenment is said to be on the Glorious Mountain in the south. Then, Metri traveled for a month through a barren, treeless, and waterless plain, and then for half a month through a place with little water and grass, until he arrived at Aparajita's place. Aparajita gave him the root, the mudra, the oral transmission, and the four mind trainings. He taught this to Shri Singha. Then, the Tibetan translator Vairochana, who was an emanation of Vairochana Buddha and had mastered the eight bhumis, went to India with many difficulties and requested the five early translations, etc. He found the meditation difficult and became distracted. Finally, he offered a golden patra and requested the Dharma of establishing the mind of enlightenment, a concise, secret, and unchanging Dharma. Aparajita said: Son of good family, you are a worthy vessel.
Chinese
说了“现在开始讲述”之后，就传授了这些法类。他由此来到藏地，为聂·雅纳鸠摩罗讲述。他为阿若·耶谢炯内化身讲述。他具有印度七传承的诀窍，具有汉地七传承的诀窍，精通一切殊胜之法，具有极深的禅修体验，具有五种神通。他虽然有很多弟子，但记住的只有四位：康地的亚孜·本顿，为他讲述了全部三种法类；虽然也叫布茹夏，但主要为琼波·多顿·森给坚赞讲述了化身法类；主要为卫地的竹辛·谢饶门兰讲述了橛法；主要为藏地的觉若·桑卡·佐库尔讲述了幻轮。这样，四人之中，亚孜将此法传给了坚恭的竹古·洛炯；他向名为拉萨夏的孔饶措，一位商人米杰的孔供奉黑物后请求传法；他传给了卓巴·丹达玛；他传给了策琼·顿巴。他也在吉卡·伊普的岩石上获得了成就。临终时，他说：“如果焚烧我的尸体后出现瑞相，就做善事；如果没有出现，就什么也不用做。”焚烧尸体后，出现了声音和光芒，骨头也变成了鸟雀，只剩下一捧。他传给了杰贡寺的喇嘛；他传给了索琼·顿巴。他的身是声闻，语是经部，意是密咒。有时也做一些秘密行为，因此也被称为卫地的伟大的浪子。他传给了丹巴·夏嘉，他也是娘麦·卓达热，一位精通降伏和橛法的专家，在顿吉·曲瓦之间聚集了很多大人物，在那里聚会并开始辩论，他很高兴，向索琼请求了这些诀窍。他向拉杰请求了黑乌鸦法类的一部分。他赐予了外甥觉尊·宗额。他传给了化身仁波切。丹巴·夏嘉又传给了索扎巴。他从化身仁波切那里得到，他传给了塔仁钦波，他传给了塔顿·孜吉，他传给了顿沃。 ༈ 传授珍贵诀窍有两种方式：班智达的解释方式容易理解，库苏鲁的修学方式有两种，其中，掌握的方法是寂静风和猛烈风。
English
Having said, "Now I will explain," he bestowed these Dharma cycles. Then, having gone to Tibet, he explained it to Nyak Gnya'na Kumara. He explained it to Aro Yeshe Jungne, the incarnate body. He possessed the instructions of the seven Indian lineages, the instructions of the seven Hashang lineages, was skilled in all the sacred Dharma, possessed profound meditative experience, and possessed the five superknowledges. Although he had many disciples, only four retained it in their minds. To Ya-zi Bonton of Kham, he explained all three cycles. Although also called Brusha, he mainly explained the emanation cycle to Khyungo Doton Senge Gyaltsen. He mainly explained the stake (gzer ka) to Drumshing Sherab Monlam of U. He mainly explained the trul khor to Choro Zangka Dzokhur of Tsang. Thus, among the four, Ya-zi explained this practice to Drukgu Lokjung of Gyangong. He requested it from Kong Rabtso, also called Rasa Shar, a merchant Mikye, after offering Kong's black offering. He explained it to Tropa Tam Darma. He explained it to Tsechung Tonpa, who attained accomplishment at the rock of Kyikhar Yiphu. At the time of his passing, he said, "If a sign appears when my corpse is cremated, then do good deeds. If it does not appear, then there is no need to do anything." When the corpse was cremated, sound and light appeared. The bones also turned into birds, and only a handful remained. He explained it to Lchegom Gonpawa. He explained it to Sorchung Tonpa. His body resided in the Shravaka, his speech in the Sutra, and his mind in the Secret Mantra. Sometimes he engaged in secret conduct, so he was also known as the great libertine of U. He explained it to Dampa Shakya, who was also Nyangme Drotare, an expert in subjugation and phurba. Many great people gathered between Dunjik Chowa, and he was pleased by the gathering and the debate they started there. He requested these instructions from Sorchung. He requested a portion of the Black Crow cycle from Lhaje. He bestowed it upon his nephew Jotsun Zungnge. He gave it to Tulku Rinpoche. Again, Dampa Shakya gave it to Sobrakpa. He received it from Tulku Rinpoche. He gave it to Ta Rinchenpo. He gave it to Taton Ziji. He gave it to Dongwo. ༈ There are two ways to impart precious instructions: the Pandit's way of explaining is easy to understand. There are two ways of learning the Kusulu: the method of grasping is the gentle wind and the fierce wind.
Chinese
关于（业）：柔风用于年老体衰和体质差的人，刚风用于体质好和年轻的人。其中，柔风是：在舒适的坐垫上，身体盘腿而坐，手放在膝盖上，下气稍微放松，上气三分之二吸入体内，三分之一呼出吸入，但不要超过鼻孔外两指的距离，轻轻地进行。一节最好六十次，中等四十次，最少三十或二十次。然后放松努力，安住于无念之中。之后，进行回顾，观察无念之后的状态。总的来说，如果认为风有毛病，就不要进行排毒，而是调整风的毛病。如果认为没有毛病，就进行排毒。据说柔风不需要排毒。刚风有三种要点：身体的要点、心的要点和风的要点。首先，身体保持正直，双手放在膝盖上，身体挺直。观想的要点是：下方虚空观想为无顶的白色巨伞，并观想为自己的状态。放松下气，上气以宝瓶气的方式尽可能地压住。观想伞逆时针旋转。如果感觉无法忍受，就加强观想。如果无法忍受，就放松，从鼻孔缓慢呼出。放松和回顾与之前相同。然后再次从鼻孔排毒三次。在实践时，先进行刚风，再进行柔风。关于依赖脉轮：因为藏地没有实践，所以没有写。就这样，在没有出现征兆之前，分几次进行。༈ 如此修习，会出现六种征兆。如铁管中积水一般：像水渠中水流湍急，用铁管吸入时会形成漩涡一样，念头在流动时，安住于无念，据说觉性自然而然地感到舒适。如沙粒被冰雹击打一般：修习有柔软和粗糙两种。例如，像没有毛的小鸟被母亲的翅膀拥抱而感到舒适一样，身体像涂了牛奶一样柔软，内心感到快乐。又如母鸟出去觅食，小鸟因寒冷而颤抖一样，粗糙的修习就是颤抖和
English
Regarding (Karma): Gentle wind is for the elderly and those with poor constitutions, while strong wind is for those with good constitutions and the young. Among these, gentle wind is: sitting cross-legged on a comfortable cushion, with hands resting on the knees, slightly relaxing the lower air, inhaling two-thirds of the upper air, and exhaling and inhaling one-third, but not exceeding two finger-widths beyond the nostrils, doing it gently. The best session is sixty times, medium forty times, and the least thirty or twenty times. Then, relax the effort and abide in non-thought. Afterward, review and observe the state after non-thought. In general, if the wind is considered to have a defect, do not detoxify, but rather adjust the wind's defect. If it is considered to be without defect, then detoxify. It is said that gentle wind does not need detoxification. Strong wind has three key points: the key point of the body, the key point of the mind, and the key point of the wind. First, keep the body upright, with hands on the knees, and straighten the body. The key point of visualization is: visualize the empty space below as a white giant umbrella without a top, and visualize it as your own state. Relax the lower air, and press down the upper air as much as possible in the vase breathing manner. Visualize the umbrella rotating counterclockwise. If it feels unbearable, intensify the visualization. If it is unbearable, relax and exhale slowly from the nostrils. Relaxation and review are the same as before. Then detoxify three times again from the nostrils. During practice, first perform strong wind, then gentle wind. Regarding relying on chakras: because there is no practice in Tibet, it is not written. In this way, do it in sessions until signs appear. ༈ Having practiced in this way, six signs will appear. Like water accumulating in an iron pipe: like water flowing rapidly in a canal, and when sucked in by an iron pipe, it forms a whirlpool, when thoughts are flowing, abide in non-thought, and it is said that awareness naturally feels comfortable. Like hailstones hitting sand grains: practice has both soft and rough aspects. For example, like a featherless chick being embraced by its mother's wings and feeling comfortable, the body is as soft as if smeared with milk, and the mind feels happy. Again, like a mother bird going out to forage, and the chick trembling with cold, rough practice is trembling and
Chinese
等等。无念的喜悦会越来越强烈地生起。其他容易理解。一般来说，体验是分段产生的，不是从一些就能产生全部。因此，当这些征兆显现时，就应纳入道中。其中有三：首先要理解基础的精髓意义，其次要修持道，结果自然会产生。其中，基础是：是、显、现三种。是之理是，一切都是菩提心的自性，这很容易理解。显现之理和现起之理是：显现之理是法性的力量，显现为无分别的自显。这样了解后，将显现纳入道中，就像木柴被火焚烧一样，显现不会被自续束缚。现起之理不是由一个显现者所为，而是智慧的力量自然显现，没有能境和所境，显现是无境的显现。因此，也要认识到显现之理本身，现起之理也要认识到自显的境之自性，这是三种认识。༈ 道有顺生轮回之法和逆转超越轮回之法两种，顺生轮回之法就像王子流浪为乞丐一样。例如，有一个国王的小王子，父母早逝，与讲述历史的人分离，也在民众中流浪为乞丐，手中拿着破旧的棍子，食物是残羹剩饭和乞讨的食物，背后穿着破烂的衣服。某时，一个国王断了后嗣，一位聪明的臣子在乞丐中找到了王子，用七宝为王子沐浴，拥立为国王，坐在金银宝座上，穿着丝绸等衣物，统治着百姓。这两者差别极大，但那个人的本体没有差别。意义是轮回和涅槃的幻象。顺生轮回的六法已经阐明。༈ 从顺转逆，就像乞丐被认出是王子一样，有两种通过教导来逆转的方式。对此，应用的是见、修、行三种。其中，一般展示见、修、行的优缺点，以及详细修持的次第。第一部分有三个相似的例子，三个不相似的例子，三个需要的，三个不需要的，这些都容易理解。详细的修持