Chinese
大圆满三力窍诀之略义等九法类。 大圆满三力窍诀之略义等九法类。 大圆满三力窍诀之略义等九法类安住于此。印度语：桑迪玛哈 चित्त 嘎尔帕 拉特里 乌帕德夏 纳玛。藏语：名为大圆满心髓三力窍诀。向三身导师敬礼！大圆满窍诀以三力，为调伏所化众生之故，如三导师所说，为后世正直故而宣说。其中，大圆满耳传心髓窍诀之三力调伏所化有三。就讲解经文而言，以释经窍诀之力调伏，就辩论而言，以破除过失窍诀之力调伏，就成就菩提而言，以修持窍诀之力调伏。讲解经文有六。为精通经文之要义，故有开启要义之窍诀。为精通经文之分类，故有分科之窍诀。为精通经文之词义，故有破字之窍诀。为精通经文之辩论，故有问答之窍诀。为精通经文之去处，故有究竟宗派之窍诀。以释经窍诀之力调伏，就辩论而言，以破除过失窍诀之力调伏，就成就菩提而言，以修持窍诀之力调伏。 讲解经文有六。为精通经文之要义，故有开启要义之窍诀。为精通经文之分类，故有分科之窍诀。为精通经文之词义，故有破字之窍诀。为精通经文之辩论，故有问答之窍诀。为精通经文之去处，故有究竟宗派之窍诀。为精通经文之修持，故有起道之窍诀。
English
Nine Dharma categories including the condensed meaning of the Great Perfection Three Strengths Instructions. Nine Dharma categories including the condensed meaning of the Great Perfection Three Strengths Instructions. Nine Dharma categories including the condensed meaning of the Great Perfection Three Strengths Instructions reside here. In Sanskrit: Santi Maha Citta Garbha Palatri Upadesha Nama. In Tibetan: Called the Great Perfection Heart Essence Three Strengths Instructions. Homage to the teacher who shows the three kayas! With the three strengths of the Great Perfection instructions, for the sake of guiding the trainable beings, as the three teachers said, it will be explained for the sake of future generations. Among them, there are three ways to guide the trainable beings with the three strengths of the Great Perfection Oral Transmission Heart Essence instructions. In terms of explaining the text, it is guided by the power of the unlocking instructions. In terms of refuting arguments, it is guided by the power of the instructions for eliminating faults. In terms of accomplishing enlightenment, it is guided by the power of the instructions for practice. There are six aspects to explaining the text. In order to be proficient in the essential meaning of the text, there is the instruction for initiating the essential meaning. In order to be proficient in the classification of the text, there is the instruction for dividing the sections. In order to be proficient in the meaning of the words of the text, there is the instruction for breaking down the words. In order to be proficient in the arguments of the text, there is the instruction for questions and answers. In order to be proficient in the destination of the text, there is the instruction for the ultimate philosophical system. It is guided by the power of the instructions for unlocking the text. In terms of debate, it is guided by the power of the instructions for eliminating faults. In terms of accomplishing enlightenment, it is guided by the power of the instructions for practice. There are six aspects to explaining the text. In order to be proficient in the essential meaning of the text, there is the instruction for initiating the essential meaning. In order to be proficient in the classification of the text, there is the instruction for dividing the sections. In order to be proficient in the meaning of the words of the text, there is the instruction for breaking down the words. In order to be proficient in the arguments of the text, there is the instruction for questions and answers. In order to be proficient in the destination of the text, there is the instruction for the ultimate philosophical system. In order to be proficient in the practice of the text, there is the instruction for raising the path.
Chinese
༈。为了驳斥而努力有六种。法，誓言，理由，反驳，欲求，排除。༈。成就菩提有三种。共同的教诲，特殊的教诲，摄集灭尽的教诲。༈。共同的一般有两种。首先是先行的教诲，最后是调伏自相续的口诀。先行有三种。首先是观察闲暇圆满，中间是生起信心，最后是依止上师。༈。观察闲暇圆满有三种。观察闲暇，观察圆满，观察难以获得。༈。闲暇是具有不退转的七种。所依不退转，洲，处所，根，知，业，业边。什么是所依退转呢？是三恶道的众生。什么是不退转呢？是人身宝。洲退转的是三大洲和八小洲。不退转的是赡部洲。处所退转的是门隅和边地的处所。不退转的是印度金刚座等。根退转的是聋哑瞎子等。不退转的是根没有缺陷。知退转的是被风和鬼神控制。不退转的是获得知识的自主。业退转的是喜欢并倾向于罪恶。不退转的是喜欢并恭敬善事。业边倒错的是先前修行后来不修行。不倒错的是究竟圆满圣法。༈。圆满是具有不颠倒的七种显现。善逝教法的显现不颠倒，如坟墓中有余烬。上师教言的显现不颠倒，如坚硬的石头有棱角。自己智慧的显现不颠倒，如铁锈没有沾染水分。连接的助缘，时间的显现不颠倒，如先后被同一时间所摄。行为和作用，事业的显现不颠倒，如聚集的物品中，人手的努力加入。资具因的显现不颠倒，如木材的体积很大。究竟的，果的显现不颠倒，如进行烧煮行为的火。༈。资具的五种因。基础是信心，帮助是精进，条件是上师，意义是禅修，道路是没有障碍。༈。难以获得有三种。难以获得的理由，没有获得的过患，获
English
༈. There are six efforts to refute opponents. Dharma, vow, reason, refutation, desire, exclusion. ༈. There are three ways to achieve Bodhi. Common general teachings, special teachings, and the teachings of gathering and destroying. ༈. There are two common generalities. First, the preliminary teachings, and finally, the oral instructions for taming one's own mindstream. There are three preliminaries. First, examine leisure and endowment, in the middle, generate faith, and finally, rely on the lama. ༈. There are three ways to examine leisure and endowment. Examining leisure, examining endowment, and examining how difficult it is to obtain. ༈. Leisure is having seven things that are not impaired. The basis is not impaired, continent, place, sense, knowledge, karma, and the end of karma. What is the impaired basis? It is the sentient beings of the three lower realms. What is not impaired? It is the precious human body. The impaired continent is the three great continents and the eight small continents. The unimpaired is Jambudvipa. The impaired place is the place of Mon and the barbarians. The unimpaired is Vajrasana in India, etc. The impaired sense is the deaf, dumb, blind, etc. The unimpaired is the sense without defects. The impaired knowledge is being controlled by wind and demons. The unimpaired is obtaining autonomy of knowledge. The impaired karma is liking and leaning towards sin. The unimpaired is liking and respecting virtue. The reversed end of karma is practicing Dharma before and not practicing Dharma later. The unreversed is perfecting the holy Dharma. ༈. Endowment is having seven undeluded appearances. The undeluded appearance of the Sugata's teachings is like embers in a tomb. The undeluded appearance of the lama's words is like a sharp edge on a hard stone. The undeluded appearance of one's own wisdom is like rust not being exposed to moisture. The connecting aid, the undeluded appearance of time, is like the past and future being gathered by the same time. Action and activity, the undeluded appearance of karma, is like the effort of a person's hand entering into gathered objects. The undeluded appearance of the cause of resources is like having a large volume of wood. The ultimate, the undeluded appearance of the result, is like fire performing the act of burning and cooking. ༈. The five causes of resources. The basis is faith, the help is diligence, the condition is the lama, the meaning is meditation, and the path is without obstacles. ༈. There are three difficulties in obtaining. The reason for the difficulty in obtaining, the fault of not obtaining,
Chinese
这是暇满的功德。原因是，从逻辑上讲，三时中会出现退转和错谬。因此，暇满难得需要仔细考察。共有五种过患。如果心想，得到暇满与否都一样，那么，得不到暇满就没有成办果位的方法，这是过患。如果心想，有方法与否都一样，那么，不依靠这个方法就得不到菩提心，这是过患。如果心想，得到果位与否都一样，那么，得不到果位就会在轮回中漂泊，这是过患。如果心想，在轮回中漂泊与否都一样，那么，在轮回中漂泊就会产生轮回的过患。如果心想，产生过患只要放下轮回就行，那么，仅仅产生过患就难以放下轮回，这是过患。共有九种过患。轮回的处所如同监狱一般的过患。相续中产生的烦恼如同虫子一般。恶行如同食用毒药一般。获得和恭敬如同诱饵和陷阱一般。怨恨的敌人如同身患疾病或无法根除的瘟疫一般。痛苦的亲人如同轮回的绳索一般。世俗的财富如同沉重的负担一般。人身如同幻觉一般。人生如同水泡一般。共有九种难以放下的过患。表象善于迷惑人。觉知能力低下。未经考察的轮回令人愉悦。痛苦容易消失。烦恼势力强大。能取所取之执过于紧密。贪恋之心强烈。未证悟的轮回大海深不可测。先前所造业力的轮转力量强大。共有两种功德。空闲时可以修行佛法。富有时可以进行佛法实践。从《口耳相传心髓》中，暇满的考察第一章结束。共有七种生起信心的因素。从自身来展示信心的状态，无有的过患。寻找的方法。存在的功德。计数的必要性。依靠的方法。驳斥信心的错误。从自身展示有四种方式。信心的本体。词语的解释。分类。事业。本体是从自己的意识开始，与善根相遇的那个状态。词语的解释是因为对白法生起信心，所以称为信心。分类有四种。向往的信心。清净的信心。确信的信心。达到究竟的信心。通过向往的信心来追随。通过清净的信心来消除不一致的方面。通过确信的信心，对此
English
These are the merits of leisure and endowment. The reason is that, logically, degeneration and error will occur in the three times. Therefore, it is necessary to carefully examine the difficulty of obtaining leisure and endowment. There are five faults. If one thinks that it is the same whether or not one obtains leisure and endowment, then not obtaining leisure and endowment means there is no method to accomplish the fruit, which is a fault. If one thinks that it is the same whether or not there is a method, then not relying on this method means one will not obtain the mind of enlightenment, which is a fault. If one thinks that it is the same whether or not one obtains the fruit, then not obtaining the fruit means one will wander in samsara, which is a fault. If one thinks that it is the same whether or not one wanders in samsara, then wandering in samsara will cause the faults of samsara. If one thinks that producing faults is enough to abandon samsara, then merely producing faults makes it difficult to abandon samsara, which is a fault. There are nine faults. The faults of the place of samsara being like a prison. The afflictions that arise in the continuum are like worms. Evil deeds are like consuming poison. Gains and respect are like bait and traps. Hateful enemies are like those with diseases or incurable plagues. Painful relatives are like the ropes of samsara. Worldly wealth is like a heavy burden. The human body is like an illusion. Life is like a bubble. There are nine faults that are difficult to abandon. Appearances are good at deceiving people. Cognitive abilities are low. Unexamined samsara is pleasing. Suffering disappears easily. Afflictions are powerful. The clinging to subject and object is too tight. Attachment is strong. The uncomprehended ocean of samsara is unfathomable. The wheel of karma from past actions is powerful. There are two merits. Having leisure to practice Dharma. Having the resources to engage in Dharma practice. From the "Heart Essence of Oral Transmission," the first chapter on examining leisure and endowment ends. There are seven factors for generating faith. Demonstrating faith from its own ground, the fault of non-existence. The method of searching. The merits of existence. The necessity of counting. The method of relying. Refuting the errors of faith. There are four ways to demonstrate from one's own ground. The essence of faith. The definition. The divisions. The function. The essence is that state of encountering virtue from the nature of one's own initial consciousness. The definition is that it is called faith because of having faith in the white side. There are four divisions. Aspiring faith. Clear faith. Confident faith. Ultimate faith. One follows through aspiring faith. One eliminates inconsistent aspects through clear faith. Through confident faith, to this