Chinese
大圆满心性休息三处善三之义诀窍菩提妙道。 无垢光。 大圆满心性休息三处善三之义诀窍菩提妙道。 无垢光。 嗡 班 菩提 苏 班塔 玛哈 桑地 钦达 毕斯兰达 斯亚 德瑞 斯塔纳南 斯瑞 舍玛 南 阿尔塔 纳亚南 毕扎哈让。 大圆满心性休息三处善三之义诀窍菩提妙道。 嗡 索斯帝 悉当。 二资粮地解脱如意树， 无边功德鲜花果实盛， 利乐荫凉遍布有寂界， 顶礼胜者菩提树。 外内密之圣法珍宝藏， 基础道果之正道至究竟， 因果无上胜乘之精要， 善三之引导文清晰明示。 其中外共同之基础因， 缘起正理之法门， 最初之善引导；内特殊之果， 密咒金刚乘， 中间之善引导；秘密究竟实义之果， 大圆满无上乘， 最后之善引导三者安住。 初者有二， 上师传承之次第， 及修持之窍诀引导。 初者，就大乘之正道各自而论， 我所听闻之次第虽多， 然窍诀之要义归纳为三：教法上次第修学广大行之传承； 地道禅定暖相，开示深广之传承； 法性义理之实相，开示甚深见之传承三者。 初者为： 大能仁， 文殊， 寂天， 诶拉达日， 玛哈西日， 惹纳， 巴瓦瓦哲， 达玛格日底， 帝邦嘎惹， 索玛底， 洛扎瓦 洛丹西饶， 策 彭巴 确吉喇嘛， 恰巴 确吉僧格， 丹巴 达玛扎西， 西饶洛哲， 西饶旺秋， 桑吉尊哲， 温 德给瓦 释迦僧格， 拉章巴 确贝嘉参， 桑耶巴 楚臣洛哲。 二者为： 能仁， 弥勒， 无著， 世亲， 帕巴 南卓德， 比丘 南卓德， 乔格德， 杜威德， 南
English
Great Perfection, Mind at Rest, Three Places, Three Virtues, Meaning Instructions, Excellent Path to Enlightenment. Stainless Light. Great Perfection, Mind at Rest, Three Places, Three Virtues, Meaning Instructions, Excellent Path to Enlightenment. Stainless Light. Om Ba Bodhi Su Pantha Maha Sandhi Chinta Bisranta Sya Tri Sthana Nam Stri Shema Nama Artha Naya Nam Bijaharam. Great Perfection, Mind at Rest, Three Places, Three Virtues, Meaning Instructions, Excellent Path to Enlightenment. Om Svasti Siddham. The two accumulations are the ground, the liberation wish-fulfilling tree, Infinite qualities, flowers and fruits are abundant, The cool shade of benefit and happiness pervades all realms of existence and peace, I prostrate to the enlightenment tree of the victorious ones. The precious treasure of the secret Dharma of outer and inner, Having perfected the path of the base, path, and fruit, The meaning of the supreme essence of the causal and resultant supreme vehicle, May the instruction manual of the three virtues be clearly explained. Therein, the outer common ground, the vehicle of the reason for dependent origination, the initial virtuous instruction; the inner special fruit, the secret mantra Vajrayana, the intermediate virtuous instruction; the secret definitive meaning essence fruit, the Great Perfection unsurpassed vehicle, the final virtuous instruction, these three reside. The first has two parts: the lineage of the lama's transmission, and the practical pith instructions. The first, in relation to the individual paths of the Great Vehicle, although there are many sequences that I have heard, the essential points of the pith instructions are condensed into three: the transmission of gradually learning the extensive conduct in the teachings; the transmission of showing the heat of the samadhi of the ground and path, which is profound and vast; and the transmission of the profound view that shows the reality of the nature of reality. The first is: the Great Sage, Manjushri, Shantideva, Ela Dhari, Maha Shri, Ratna, Bhava Vajra, Dharma Kirti, Dipamkara, Sumati, Lotsawa Lodro Sherab, Tse Pongwa Chokyi Lama, Chapha Chokyi Senge, Danbagpa Darma Trashi, Sherab Lodro, Sherab Wangchuk, Sangye Tsondru, Wende Gewa Shakya Senge, Labrangpa Chopal Gyaltsen, Samyepa Tsultrim Lodro. The second is: the Sage, Maitreya, Asanga, Vasubandhu, Arya Vimuktisena, Bhikshu Vimuktisena, Chokgi De, Dulwai De, Nam
Chinese
玛帕南杰桑波，森格桑波，桑杰耶谢夏，古纳弥扎，热纳帕尔帕塔，彭扎松巴，洛丹谢饶，哲谢饶瓦，阿儿江秋耶谢，库谢饶尊哲，嘎琼仁莫瓦，香耶瓦，涅西，嘉平如巴，曲米巴森格华，洛扎巴，那里有赞贡巴和温格瓦二者。那二者有拉章巴和曲扎二位。我遇到了那二位。第三位是：佛，妙音，圣龙树，月称，智慧的布谷鸟，库萨里巴大的，小的，觉沃杰，尼泊尔唐巴扎，阿毗亚嘎热，菩提萨埵月胜，卓隆巴钦波，吉沃拉巴江秋沃，热夏迦森格，钦南喀扎，堪布门楚，导师江秋哲，导师云努多杰，他传给了桑耶巴昂吉旺波。此外，还有觉沃噶举派的传承，但没有写。功德自性，安乐圆满具足，吉祥殊胜的天中之天，大悲自性，利乐的云聚，顶礼尊贵的上师众。在修持二利之窍诀引导中，暇满难得，寿命无常，轮回之痛苦，业果，依止善知识，皈依，四无量心，发菩提心及学处，即金刚八处。第一个有十个：本体思维暇满，特点思维圆满，思维恶趣悬崖，思维难得之比喻，思维次第之差别，思维无意义浪费，思维因缘缘起，思维生死轮回，思维赞叹暇满，思维极度欢喜。第一个是：思维八无暇处，自己没有堕入其中，也对获得闲暇生起欢喜，从而精进修法。如果生于地狱，感受寒热之苦，就没有修法的机会。如果生于饿鬼，被饥渴之火燃烧，就没有修法的机会。如果生于旁生，互相吞食等，被伤害，就没有修法的机会。如果生于长寿天，没有意识。
English
Mapar Nangdze Zangpo, Senge Zangpo, Sangye Yeshe Zhab, Guna Mitra, Ratna Parpata, Bumpak Sumpa, Loden Sherab, Dresh Sherab War, Ar Jangchub Yeshe, Khu Sherab Tzondru, Karchung Ringmowa, Shang Yewa, Nyalshe, Gyaping Rupa, Chumikpa Senge Pal, Lodrakpa. There are Tsen Gonpa and Wen Gewa. Those two have Lhabrangpa and Cho Drak. I met those two. The third is: Buddha, Jamyang, Arya Nagarjuna, Chandrakirti, the Cuckoo of Wisdom, Kusalipa the elder, the younger, Jowo Je, Nepali Thangpa Dza, Abhyakara, Bodhisattva Dawa Gyaltsen, Drolungpa Chenpo, Jiwo Lhapa Jangchub Wo, Rema Shakya Senge, Chim Namkha Drak, Khenpo Mon Tsul, Lopon Jangchub Drub, Lopon Zhonnu Dorje, who passed it on to Samyepa Ngagi Wangpo. Furthermore, there is also the Jowo Kagyu lineage, but it is not written here. Qualities, self-nature, bliss, perfection, auspicious, supreme among the gods, nature of compassion, clouds of benefit and happiness, I respectfully prostrate to the assembly of glorious protectors and lamas. In the instruction of practicing the two benefits, the difficulty of finding leisure and fortune, the impermanence of life, the suffering of samsara, the law of karma, relying on a virtuous spiritual friend, taking refuge, the four immeasurables, generating the mind of enlightenment and the precepts, these are the eight vajra places. The first has ten: thinking about the essence of leisure, thinking about the qualities of fortune, thinking about the cliff of bad migrations, thinking about the example of being difficult to obtain, thinking about the distinction of the order, thinking about meaningless waste, thinking about the interdependence of cause and condition, thinking about the cycle of birth and death, thinking about praising leisure and fortune, thinking about supreme joy and happiness. The first is: thinking about the eight states of no leisure. Since one has not fallen into them, one should generate joy in obtaining leisure and strive to practice the Dharma. If one is born in hell, experiencing the suffering of heat and cold, there is no opportunity to practice the Dharma. If one is born as a hungry ghost, being burned by the fire of hunger and thirst, there is no opportunity to practice the Dharma. If one is born as an animal, being harmed by being eaten by each other, there is no opportunity to practice the Dharma. If one is born in the long-life gods, there is no consciousness.
Chinese
在地狱中无尽地漂泊，临死时才后悔，没有修法的机会。如果生在边远地区，没有佛法的光明，没有修法的机会。如果生在外道等中，由于邪见，没有修法的机会。如果生在黑暗劫，听不到三宝的名号，没有修法的机会。如果生为哑巴，心识不适合作为容器，没有修法的机会。因此，因为我现在没有生在那八种状态中，所以称为暇满。要努力修法。也就是，通过皈依和发菩提心。反复思维八无暇及其相反的获得闲暇的自性，下定决心只修法。之后回向善根，并在一切行为中都如此思维。这是第一个引导。然后，思维殊胜的圆满。如果没有获得人身，就无法修法。但因为已经转生为人，所以自己是圆满的。即使生在没有佛法的地区，也无法修行佛法。但因为生在佛法兴盛的中土，所以自己是圆满的。即使根不全，也无法修法。但因为根门齐全，所以自己是圆满的。如果造恶业，总是行不善，也无法修法。但因为没有造恶业，而倾向于善，所以自己是圆满的。如果不信仰佛法，也无法修行佛法。但因为信仰佛教，所以自己是圆满的，这五种圆满具足。如果佛陀没有降临世间，就没有佛法的名称。但现在佛陀已经降临，所以他人圆满具足。即使佛陀降临，如果不说法，也没有用处。但因为转了三次法轮，所以他人圆满具足。即使说法，如果佛法不存续，也没有用处。但现在佛法还没有衰败，所以他人圆满具足。即使佛法存续，如果不进入佛法，也没有用处。但因为进入了佛法，所以他人圆满具足。即使进入佛法，如果没有顺缘善知识，就不知道取舍之处。但因为有具德善知识以慈悲心摄受，所以他人圆满五种具足。现在
English
Wandering endlessly in hell, regretting it at the time of death, there is no opportunity to practice Dharma. If born in a remote area, without the light of the teachings, there is no opportunity to practice Dharma. If born among non-Buddhists, due to wrong views, there is no opportunity to practice Dharma. If born in a dark age, without hearing the names of the Three Jewels, there is no opportunity to practice Dharma. If born as a mute, the mind is not suitable as a vessel, there is no opportunity to practice Dharma. Therefore, because I am not born in those eight states now, it is called leisure. One should strive to practice Dharma. That is, through taking refuge and generating Bodhicitta. Repeatedly contemplate the eight unfree states and their opposite, the nature of obtaining leisure, and resolve to only practice Dharma. Afterwards, dedicate the merit and apply this contemplation to all actions. This is the first instruction. Then, contemplate the special endowments. If one does not obtain a human body, one cannot practice Dharma. But because one is born as a human, one is endowed. Even if born in a place without Dharma, one cannot practice Dharma. But because one is born in the central land where Dharma flourishes, one is endowed. Even if one's faculties are incomplete, one cannot practice Dharma. But because one's faculties are complete, one is endowed. If one engages in negative actions, always acting unvirtuously, one cannot practice Dharma. But because one does not engage in negative actions, and is inclined towards virtue, one is endowed. If one does not have faith in the teachings, one cannot practice Dharma. But because one has faith in the Buddha's teachings, one is endowed, these five endowments are complete. If the Buddha had not appeared in the world, there would be no name for Dharma. But now that the Buddha has appeared, others are perfectly endowed. Even if the Buddha appeared, if he did not teach the Dharma, it would be useless. But because he turned the wheel of Dharma three times, others are perfectly endowed. Even if the Dharma is taught, if the teachings do not endure, it is useless. But now that the teachings have not yet declined, others are perfectly endowed. Even if the teachings endure, if one does not enter the Dharma, it is useless. But because one has entered the Dharma, others are perfectly endowed. Even if one enters the Dharma, if there is no conducive virtuous friend, one does not know what to accept and reject. But because there is a virtuous friend who cherishes with compassion and completely embraces, others are perfectly endowed with the five endowments. Now
Chinese
在十种圆满的顺缘完全具备的这个时候，从内心深处想让闲暇和圆满具有意义。前行是皈依和发菩提心，正行是思维圆满的理由，后行是回向和行为瑜伽。这是第二个引导诀。然后是思维恶趣的悬崖：现在获得了具有闲暇的所依，如果不修持任何正法，由于业力的影响，死后投生到三恶趣时，连佛法的声音也听不到，也见不到善知识，也不懂善恶之分，无论做什么都是恶业，没有善业，所以总是流转于轮回之中，心想这个轮回真是太可怕了。像这样通过前行、正行、后行的三个次第来修持。这是第三个引导诀。然后是思维难得的比喻：在被风吹动的大海之上，有一个独孔的轭木，不固定地被海浪漂流，在水下有一只瞎了的乌龟，每过一百年才浮到水面一次，这两者相遇，乌龟的脖子恰好伸进轭木的孔中，这比从恶趣获得人身还要困难。还有，在光滑的墙面上撒一把豆子，能粘住一粒都很困难，所以要思维人身难得，通过具备前行、正行、后行三者来修持。这是第四个引导诀。然后是辨别次第的差别：总的来说，如果思维仅仅是众生的次第和数量，那么获得人身的机会微乎其微。即使是人，对于那些没有佛法，总是造恶业的人来说，对佛法有兴趣和听闻佛法的机会也是微乎其微。在这些之中，如果思维从内心真正进入和修持正确的佛法，机会也是微乎其微。能够遇到真正的上师，听闻甚深的佛法，能够修学解脱之道，要努力获得这样的人身宝，通过具备前行、正行、后行三者来修持。这是第五个引导诀。然后是思维虚度光阴：就像去了珍宝岛却空手而归，去海边就变得没有意义一样。现在去了人身宝岛，却没有取走任何正法的珍宝，没有抓住解脱的道路，被今生的事务分散精力，即使获得了人身宝也变得空手而归。