English
Wisdom being exhausted and drowsy is like falling asleep involuntarily due to exhaustion. Having mastered both types of wisdom, one naturally abides in the state of emptiness and clarity. Second, the three ways of cause and effect. The wisdom arising from listening is like rain falling from the sky, which should be done repeatedly and continuously. By doing so, a wisdom arising from contemplation, like plants growing on the earth, will arise. By doing so, the wisdom arising from meditation will mature like fruit ripening from plants. Specifically, there are two ways of averting and generating. First, there are three ways to avert the non-existent mindstream. Averting the cracked side of a vessel with the wisdom arising from listening is like pouring something into a cracked vessel, where only half remains. What is the reason for this? It is because of the cracked side. The method for this is like repairing the cracked side. By listening, the ungrasped crack is mended, and by repeating the listening, the crack is grasped and averted. Averting the leaking bottom of a vessel with the wisdom arising from contemplation is like pouring something into a vessel with a hole in the bottom, where nothing remains inside. What is the reason for this? Because there is a hole in the bottom. The method for this is like plugging the bottom. Even if grasped during listening, forgetting causes the bottom to leak. By contemplating, one avoids forgetting and thus averts it. Averting the overturned vessel with the wisdom arising from meditation is like pouring something into an overturned vessel, where everything slides off and nothing enters. What is the reason for this? Because the vessel is overturned. The method for this is like turning the vessel upright. Even if one has listened and contemplated, it does not adhere to the mindstream at all. By meditating, one liberates one's own mindstream and attains the fruit. Three ways in which endowed wisdom arises in the mindstream: The wisdom arising from listening arises in the manner of sharpening and tempering. For example, just as molten iron hammered from nine kinds of iron and swords that are already sharp are tempered to make them cut through anything they strike, so too, for those with wisdom, listening enables them to cut through anything they strike, thereby realizing the meaning as it is. The wisdom arising from contemplation arises in the manner of fire spreading across a grassland. Just as a small fire spreads into a large fire on a grassland, so too, contemplation expands both words and meaning. The wisdom arising from meditation is like a wish-fulfilling jewel that fulfills all desires. For example, a wish-fulfilling jewel
Chinese
如同大地能生出所需之物一般，通过禅修，就能生起暖相以及最终的果位等等。将三种智慧融入自相续的必要有三：如果将闻所生慧融入自相续，那么在宣讲引导众生的佛法时，就不会感到胆怯；如果将思所生慧融入自相续，那么在面对外道的辩论时，就不会感到胆怯；如果将修所生慧融入自相续，那么在获得菩提果位时，就不会感到胆怯。像这样，要观察是否生起了这三种智慧并调伏了自相续。如果未能调伏，那么就要数算将精进的窍诀压在自相续上的三种情况。四种错误的见解是：与上师过于熟悉：与上师过于熟悉，名声大了，反而会减少敬信心。窍诀变得陈腐：反复听闻却不融入自相续，因为陈腐而无益。信心变成旧器：有信心却不进行善行，信心逐渐减小，最终耗尽一生。誓言变得有限：一般来说，密宗行者有十万誓言。从那里面精简出来有三百六十条。从那里面精简出来有二十五条，或者说是身语意三者合一。从那里面，如果稍微违犯一点，就觉得没什么大不了的，从而变得轻忽。不放弃的方法是：不要让上师变得过于熟悉，要生起像对待雏鸟一样的敬信心。要精进修持窍诀。要以信心的力量精进善行。要从细微的誓言开始守护。四种庄严自相续的装饰是：修行者们将自相续置于低劣之处：抓住低劣之处，那能做什么呢？它会摧毁世间的名声。将自相续置于闻思的装饰中：要广闻博思。那能做什么呢？它能断除见修行上的增益。将自相续置于信心的装饰中：是渴望、信心和确信。那能做什么呢？要忆念死亡无常。将自相续置于精进的装饰中：要断除懈怠。那能做什么呢？要亲近修持殊胜的窍诀。延续相续，连接九种事业的后续：为了使自己的资具圆满，持续积累资粮，连接事业的后续是：拥有财富
English
Just as the earth produces what is needed, through meditation, warmth signs and ultimate fruits, etc., will arise. The necessity of cultivating the three wisdoms in one's own mindstream is threefold: If the wisdom arising from hearing is cultivated in one's mindstream, one will not be timid in teaching the Dharma that guides beings; if the wisdom arising from contemplation is cultivated in one's mindstream, one will not be timid in debates with opponents; if the wisdom arising from meditation is cultivated in one's mindstream, one will not be timid in attaining the fruit of enlightenment. Thus, one should observe whether these three wisdoms have arisen and whether one's mindstream has been tamed. If it has not been tamed, then one should enumerate the three situations of pressing the essential instructions of diligence onto one's mindstream. The four wrong views are: Being too familiar with the teacher: Being too familiar with the teacher, and having a great reputation, will reduce devotion. The essential instructions become stale: Repeatedly hearing them but not integrating them into one's mindstream, they become stale and useless. Faith becomes an old vessel: Having faith but not engaging in virtuous deeds, faith gradually diminishes, and one's life is exhausted. Vows become limited: Generally, tantric practitioners have a hundred thousand vows. From that, three hundred and sixty are condensed. From that, twenty-five are condensed, or it is said that body, speech, and mind are united. From that, if one violates even a small one, one thinks it is not a big deal, and thus becomes negligent. The method of not abandoning is: Do not let the teacher become too familiar, cultivate devotion like treating a chick. Diligently practice the essential instructions. With the power of faith, diligently engage in virtuous deeds. Guard even the subtle vows. The four ornaments that beautify the mindstream are: Practitioners place their mindstream in a low place: Grasping the lowliness, what can it do? It will destroy worldly fame. Place the mindstream in the ornament of hearing and contemplation: Broaden hearing and contemplation. What can it do? It can cut off the superimpositions of view and conduct. Place the mindstream in the ornament of faith: It is longing, faith, and conviction. What can it do? Remember death and impermanence. Place the mindstream in the ornament of diligence: Abandon laziness. What can it do? Closely practice the excellent essential instructions. Continuing the mindstream, connecting the continuation of nine activities: In order to make one's resources abundant, continuously accumulate merit, connecting the continuation of activities is: Having wealth
Chinese
将财物等作为因缘。为什么积聚呢？菩萨的布施能断饿鬼道众生，消除贫穷以及一切烦恼。行持时，能获得无尽增长的受用。没有也应将没有作为因缘而积聚财物等。为什么呢？贫穷、丑陋、身体多病等，是往昔的异熟果报，所以对他人不要吝啬。因此，应当积聚一切可得的财物。为了能与殊胜上师相见。持续对上师生起信心和恭敬，是延续业力的方式。此生对上师恭敬，来世也能相见并恭敬。为了能成为大圆满的法器。持续对大圆满的意义生起信心和恭敬，是延续业力的方式。此生对一切乘的顶峰大圆满生起信心和恭敬，来世也能相见。为了能调伏自心。持续修持禅定，是延续业力的方式。那么，从无始以来流转轮回的原因是什么呢？是因为自心没有被调伏。现在为了调伏自心，要持续修持禅定。所谓“定”，就是法性；所谓“持”，就是不要被昏沉、掉举所控制。持续修持，就能延续业力。如果这四者在此生没有显现为见修行，那么延续业力就非常重要，所以必须修持。像这样，这四者和三者共十二者，要通过听闻来记住名称，然后仔细思考和分析，并加以修持，调伏自己顽固的心。这是调伏自心之法得以阐明的第四品。 难得暇满珍宝获得之时，必须认识自心并遣除错乱。因此，为了阐明其意义，此乃口耳传承珍宝之共同明示的提纲。由不违背共同之处的上师口述，由邬巴达亚以马（རྟ་）名义书写。如有错谬，向上师本尊忏悔。愿此成为启示后学信心的明灯。共同明示。 由达乔耶书写。完毕。 三力窍诀，心髓之明示。达乔耶。
English
Keep wealth etc. as a cause. Why accumulate? The Bodhisattva's generosity cuts off the suffering of hungry ghosts, eliminates poverty and all afflictions. When practicing, one will obtain endless increasing enjoyment. Even if there is nothing, one should keep nothing as a cause to accumulate wealth etc. Why? Poverty, ugliness, a body with many diseases, etc., are the result of past karma, so don't be stingy to others. Therefore, one should accumulate all available wealth. In order to meet the holy guru. Continuously generating faith and respect for the guru is a way to continue the karma. If you respect the guru in this life, you will meet and respect him in the next life. In order to be suitable as a vessel for Dzogchen. Continuously generating faith and respect for the meaning of Dzogchen is a way to continue the karma. In this life, generating faith and respect for Dzogchen, the pinnacle of all vehicles, will lead to meeting in the next life. In order to tame one's own mind. Continuously practicing meditation is a way to continue the karma. So, what is the reason for wandering in samsara from beginningless time? It is because one's own mind has not been tamed. Now, in order to tame one's own mind, one must continuously practice meditation. "Samadhi" means the nature of reality; "holding" means not being controlled by dullness and agitation. Continuous practice will continue the karma. If these four do not manifest as view, practice, and realization in this life, then continuing the karma is very important, so it must be practiced. Like this, these four and three, a total of twelve, should be remembered by name through hearing, then carefully thought about and analyzed, and then practiced, taming one's own stubborn mind. This is the fourth chapter, which explains the method of taming one's own mind. When the precious opportunity of leisure and endowment is obtained, one must recognize one's own mind and dispel confusion. Therefore, in order to clarify its meaning, this is an outline of the common clarification of the oral transmission treasure. Spoken by the guru who does not contradict the common points, written by Upadaya in the name of Horse (རྟ་). If there are any mistakes, I confess to the guru deity. May this become a lamp to illuminate the faith of followers. Common clarification. Written by Ta Joye. Finished. The pith instructions on the three powers, clarifying the heart essence. Ta Joye.