Chinese
大圆满禅定休息释 纯净之车，瑜伽士龙钦饶降巴著。 大圆满禅定休息释 纯净之车，瑜伽士龙钦饶降巴著。 梵语：玛哈桑地 禅定 毗香塔 斯亚 瑞塔 毗香达嘎 纳玛 毗扎哈让。 藏语：大圆满禅定休息释 纯净之车。 印度语：玛哈桑地（藏文，梵文天城体：महासन्धि，梵文罗马拟音：mahāsandhi，汉语字面意思：大圆满） 禅定（藏文，梵文天城体：ध्यान，梵文罗马拟音：dhyāna，汉语字面意思：禅定） 毗香塔 斯亚 瑞塔 毗香达嘎 纳玛。 藏语：大圆满禅定休息释 纯净之车。 顶礼吉祥普贤王如来！ 其自性本初寂灭，远离戏论之虚空界中， 自然成就之身与智慧自性，甚为庄严。 放射种种事业之光芒，随顺所化众生之界域， 胜者与佛子，以欢喜之顶髻，敬礼遍知与慈悲之日。 贤善有情众，于解脱之都城， 由彼之道 निश्चित 发生之法， 自性大圆满之体性中， 此纯净之车释，善为阐明。 如是，一切善逝之浩瀚经典之顶峰，乃自性大圆满之法类。其位，决定由一人如何修持之次第，为决定故，即是大圆满禅定休息。于此，以彼释论，明示口诀之位。略为，首先顶礼。 本初自性等同虚空之清净界， 殊胜之法不动摇，极其远离戏论。 光明心性菩提心要， 基位圆满无迁变，故我顶礼。 如是，大圆满之基乃心性，自生之智慧，不动摇，远离一切戏论之边。体性，乃远离一切分别之自性，犹如开启空性之虚空。明分，犹如无有损减之日月。功德，犹如任运成就之如意宝。于轮涅何处亦不成立，然为显现一切之基或界，安住于彼。以觉性自识，以基位无迁变之义而顶礼之。《总集经》云：噫！导师之教
English
The Commentary on Great Perfection Meditation Rest, The Utterly Pure Chariot, by the yogi Longchen Rabjam. The Commentary on Great Perfection Meditation Rest, The Utterly Pure Chariot, by the yogi Longchen Rabjam. Sanskrit: MAHA SANDHI DHYANA PISHRANTA SYA VRITTI RA THA BISHUDDHA KA NAMA BI JA HARAM. Tibetan: The Commentary on Great Perfection Meditation Rest, called The Utterly Pure Chariot, is present. In Sanskrit: Maha Sandhi Dhyana Vishranta Sya Vritti Ratha Vishuddha Ka Nama. In Tibetan: The Commentary on Great Perfection Meditation Rest, called The Utterly Pure Chariot. Homage to glorious Samantabhadra! In the space of its nature, primordially pacified, free from elaboration, Whatever spontaneously accomplished body and wisdom nature is intimately beautiful, Whose myriad activities radiate light, following the realms of those to be tamed, The victorious ones and their heirs, I worship with a crown of joy the sun of knowledge and love. Fortunate beings, to the city of liberation, From whose path the Dharma certainly arises, From the modes of the Great Perfection of self-nature, I will clearly illuminate this commentary, The Utterly Pure Chariot. Thereupon, the pinnacle of all the vast scriptures of the Sugatas is the category of the Dharma of the Great Perfection of self-nature. And the definite order of how that state is necessarily practiced by a single individual is established in what is called Great Perfection Meditation Rest. Here, therefore, this commentary clearly shows the place of the instructions. For a while, first, the homage: The primordially natural sphere of purity equal to space, The supreme Dharma, unmoving, utterly free from elaboration, The clear light, the essence of mind, the heart of enlightenment, I pay homage to the ground, complete, unchanging. Thereupon, the ground of the Great Perfection is the wisdom of mind itself, self-arisen, unmoving, free from all extremes of elaboration. Its essence is the nature free from all distinctions and separations, like the sky that opens up to emptiness. Its clarity is like the sun and moon without diminution. Its qualities are like a wish-fulfilling jewel spontaneously accomplished. It is the ground or sphere that does not exist in either samsara or nirvana, but in which everything arises. Recognizing awareness as its own face, I pay homage with the meaning of the ground's immutability. The All-Creating King says: Emaho! The teacher's teaching
Chinese
您，一切之作者，胜王！ 三时胜者之自性，法界。 不舍轮回，慈悲无偏袒。 导师一切之作者，胜王，我敬礼您！ 如是说，在《多哈》中： 心性乃一切之种子， 于彼轮回与寂灭相续。 能赐予所欲之果， 我向如意宝般之心顶礼！ 如是说，在《宝鬘论》中： 如水注入水中， 如油融入油中。 自之自明本觉智， 善见即是此顶礼。 如是说。 立誓造论： 为了证悟胜者甚深稀有之密意， 各自自明本觉智。 汇集经续窍诀之精华， 如实修持般讲述，请谛听。 其中，各自之自明本觉智，是此窍诀之所诠义。因此，为了后世的利益，应当如自己如实修持般讲述此义。因为此义乃三时一切佛之母。 在《摄类》中说： 过去、未来、十方一切安住之胜者， 皆是此般若波罗蜜多之路，非其他。 如是说。 彼亦在赞扬母者中说： 不可言说、不可思议、不可表达之般若波罗蜜多， 不生不灭，虚空之自性。 各自自明本觉智之行境， 我向三时胜者之母顶礼！ 如是说。 于此，若问宣说大圆满，以波罗蜜多有何用？般若波罗蜜多即是大圆满，因为乃是三时一切胜者之觉性名言，由此而生。在《普作王》中说： 嗟！我乃无造作如是之精要， 超越增益、诽谤及意义。 三时胜者由我而生， 因此，确定宣说为胜者之母。 如是说。 以上阐述了第一方面，即进入造论之因。 现在，宣说正文，分为总说和广说两部分。首先，以窍诀之正文的纲要进行总说： 山顶、森林、海岛等， 于四季适意之处， 一心不动的寂止禅定， 光明离戏当修持。
English
You, the All-Creating King! The essence of the Buddhas of the three times, the Dharmadhatu. Not abandoning samsara, compassion without bias. The teacher, the All-Creating King, I prostrate to you! Thus it is said, in the Dohas: The nature of mind alone is the seed of all, In which samsara and nirvana continue. It grants the fruits of desires, I bow to the mind like a wish-fulfilling jewel! Thus it is said, in the Precious Garland: Just as water is poured into water, Just as oil follows oil, One's own self-aware wisdom, Whatever is well seen, here is prostration. Thus it is said. The vow to compose: In order to realize the exceedingly wondrous intention of the Buddhas, The self-aware wisdom of each individual. Gathering the essence of tantras, agamas, and instructions, Listen as I explain it as it has been practiced. Therein, the self-aware wisdom of each individual is the subject of this instruction. Therefore, for the benefit of future generations, this meaning should be explained as it has been practiced. For this meaning is the mother of all Buddhas of the three times. In the Collection it is said: The Buddhas of the past and future, abiding in all ten directions, All follow this path of the Perfection of Wisdom, not another. Thus it is said. It is also said in the praise to the Mother: Unspeakable, unthinkable, inexpressible Perfection of Wisdom, Unborn, unceasing, the nature of space itself. The sphere of activity of self-aware wisdom, I prostrate to the Mother of the Buddhas of the three times! Thus it is said. Here, if one asks, what is the use of the Perfections when teaching the Great Perfection? The Perfection of Wisdom itself is the Great Perfection, for it arises from the very designation of the awareness of all Buddhas of the three times. In the All-Creating King it is said: Alas! I am the uncreated, as-it-is essence, Transcending all addition, denigration, and meaning. Since the Buddhas of the three times arise from me, Therefore, it is definitely taught as the Mother of the Buddhas. Thus it is said. These explain the first aspect, the cause for engaging in composing the treatise. Now, explaining the body itself, there are two parts: the summary and the detailed explanation. First, the summary by collecting the essence of the instruction's body: Mountaintops, forests, islands, and so forth, In places suitable to the mind in all four seasons, The unwavering, peaceful samadhi of one-pointedness, Practice the clear light, free from elaboration.
Chinese
无校对。 处所和补特伽罗所修之法，由三种自性而成。欲求解脱者，于四季皆宜之心仪处所，安住于甚深禅定而必能成就。何处修持之处所，由何修持之补特伽罗，修持何法，此三者圆满则能成就，是为安立金刚身。今详述彼等之次第，首先从何处修持之处所，阐述四季处所之次第：首先，处所宜寂静悦意，与四季瑜伽相应。夏季宜于雪山及山顶等地，竹屋、茅屋等清凉处，于凉爽之所或凉房内修持。秋季宜于森林、山坡、岩洞等，寒热适中之处或洞穴中，饮食、衣着、行止皆与之相符。冬季宜于森林、岩洞、土房等，地势较低且温暖之处，饮食、衣物、卧具等皆与之相符。春季宜于山、森林边缘、湖心岛等地，寒热适中之处或房屋中，饮食、衣着、行止相符极为重要。此乃大阿阇黎噶绕多杰所著之《四季瑜伽修持甚深法》中所述，如是：夏季为火时，内外诸元素皆热，故宜依止清凉之所及行止。秋季为风时，内外诸元素皆成熟，故宜于清澈明亮之处及行止。冬季为水时，内外诸元素皆寒冷，故宜依止温暖之所及行止。春季为土时，内外诸元素皆趋于生长，故寒热适中之处及行止至关重要。内外二者安住于缘起之轮中。如时轮中所说：『如外一般，内亦如是。』如是宣说。之后，阐述何处吉祥之处所差别：内外缘起相同，故应如是。依止心仪寂静悦意之处所。山顶，了知清澈广阔，沉没澄清之处，于生起次第吉祥。雪山中，生起次第明晰，觉性清明。观
English
Uncorrected. The place and the Dharma to be practiced by the individual are accomplished through the three natures. Those who desire liberation should abide in profound samadhi in a place that suits their mind in all four seasons, and it is certain to be accomplished. The place where one practices, the individual who practices, and the Dharma that is practiced, when these three are complete, the Vajra body is established. Now, to explain the order of these in detail, first, from the place where one practices, the order of the four seasons' places is shown: First, the place should be secluded and delightful, in accordance with the yoga of the four seasons. In summer, it is suitable in snowy mountains and mountain tops, etc., in cool places such as bamboo huts and thatched huts, and to meditate in cool places or cool rooms. In autumn, it is suitable in forests, mountain slopes, rock caves, etc., in places with moderate temperature or in caves, and food, clothing, and behavior should be in accordance with this. In winter, it is suitable in forests, rock caves, earth houses, etc., in low-lying and warm places, and food, clothing, bedding, etc., should be in accordance with this. In spring, it is suitable in mountains, forest edges, lake islands, etc., in places with moderate temperature or in houses, and it is very important that food, clothing, and behavior are in accordance with this. This is as stated in the profound practice of the Four Seasons Yoga by the great teacher Garab Dorje: Summer is the time of fire, and all the inner and outer elements are hot, so one should rely on cool places and behaviors. Autumn is the time of wind, and all the inner and outer elements are ripe, so one should show clear and bright places and behaviors. Winter is the time of water, and all the inner and outer elements are cold, so one should rely on warm places and behaviors. Spring is the time of earth, and all the inner and outer elements are directed towards growth, so places and behaviors with moderate temperature are essential. The inner and outer reside in the wheel of interdependence. As it is said in the Kalachakra: 'As it is outside, so it is inside.' Thus it is said. Then, to explain the difference of auspicious places: The inner and outer interdependence are the same, so it should be like that. Rely on a pleasing, secluded, and delightful place. The mountain top, knowing it is clear and vast, the place of sinking and clearing, is auspicious for the generation stage. In the snowy mountains, the generation stage is clear and the awareness is clear. Vipassana
Chinese
禅修之处障碍少，森林之中觉性能安住，心亦能生起。寂止禅修处，安乐成分大。石山之旁，无常感和厌离心大。清净且加持大，止观双运能成就。河边之人，心胸狭窄，生起出离心和厌离心。坟场加持大，成就迅速，生起次第和圆满次第，任何方面都被认为是吉祥的。这些地方，对于初学者、中等修行者和圆满瑜伽士来说，如果能像前面所说的那样，依止了解闭关修行，见解和禅修的特殊性就会增上成就，因为这些地方的功德会显现为成就道路的助伴。依个人经验结合来了解应依止的处所：城镇、集市、空屋、独树等，人和非人鬼神游荡之处，对于初学者来说会散乱并造成阻碍，对于稳固的人来说是助伴，被认为是殊胜的。寺庙、佛塔、鬼王居住地，会生起心烦意乱、嗔恨和分别念。山洞等妖魔鬼怪居住的地方，会生起贪欲，掉举和沉没特别严重。独树等处，有母鬼、空行母，岩石和山顶有凶猛的山神和土地神。被认为是心烦意乱的因缘和众多障碍。恶劣之人、龙、凶神、地神居住的地方，如湖边、茂密的森林、森林、药草地等，令人愉快，以鲜花和树木装饰的地方，开始时令人愉快，但之后障碍很多。因为那里居住着世间的凶恶神鬼，所以那些地方是瑜伽士修行稳固后可以去的地方，但对于初学者来说，禅修和长期居住是不允许的，所以应该舍弃。恒常居住的地方，最好是天神、龙神、药神和喜欢白色一方的非人居住的地方，为了成就顺缘和不发生违缘而守护。观察处所：总而言之，最初感到愉快的住所，熟悉后不愉快，是成就小的处所。最初感到恐惧和不愉快，熟悉后感到愉快，是加持大、成就快且没有障碍的处所。除此之外，其他都是中等，无利无害。这是非常重要的要点，经过半个月的观察才能确定。因此，