Chinese
因此，如果以三种智慧进入并修持这部论典，则无论何时都不会被欺骗，这是他的教诲。第二，回向由此获得的善根：如此圆满撰写论典的善根之力，愿作者我和无边众生，以无谬的胜者宗风，进入清净二障垢染，即无过患的大船，证得究竟果位大菩提，二边垢染寂灭，迅速到达具足法身和色身功德珍宝的清净洲。未得此果位之前，一切时处，愿获得圣者赞叹且与法相应的圆满寂静处，如雪山和悬崖之中，以及令人心旷神怡的森林，各种动物互相嬉戏爱恋的宜人药草之地。四季显现新貌的树木，不会向居住在那里的仙人瑜伽士宣说不悦耳之语，而发出悦耳动听之声的鸟群，犹如毒蛇缠绕盘踞的树下般的轮回之处，以从内心深处厌离的解脱之车，将瑜伽士的心引向解脱道。听闻宣说柔和寂静妙音等森林的功德，愿能平息根识散乱之过患，获得止观双运之殊胜功德。总之，愿证悟实相之见，不被分别念的执着之风所动摇，三门的一切行为，皆随诸佛之子圣者观世音等之后。从今生乃至生生世世，永不背负哪怕仅仅伤害其他众生一毛孔的重担，愿以善巧方便和伟大的事业，无论以何种方式，都能成办无边无量众生的利益和安乐。
English
Therefore, if one enters and practices this treatise with the three wisdoms, one will never be deceived at any time, this is his instruction. Secondly, dedicating the merit obtained from this: By the power of the merit of composing the treatise so perfectly, may I, the author, and limitless sentient beings, enter the great ship that is free from the defilements of the two obscurations, that is, without faults, with the unerring Victorious tradition, the excellent path of the Great Vehicle of Sutra and Tantra, and attain the ultimate fruit, the great enlightenment, the two extremes of defilements pacified, and quickly reach that pure continent of precious qualities of Dharma Kaya and Rupa Kaya. Until that is attained, in all circumstances, may we obtain the perfect solitary places that are praised by the holy ones and are in accordance with the Dharma, such as in the midst of snow mountains and cliffs, and in the delightful expanse of forests, the pleasing medicinal lands where various animals play and love each other. The trees that display the new manifestations of the four seasons do not proclaim unpleasant words to the hermits and yogis who dwell there, and the flocks of birds that speak pleasingly and delightfully, like being under a tree where poisonous snakes coil and entwine, in this place of samsara, with the chariot of renunciation that is weary from the depths of the heart, lead the yogi's mind to the path of liberation. By relying on the qualities of the forest, such as hearing the sound of soft and very peaceful sounds, may we pacify the fault of the senses being distracted by objects, and obtain the glorious perfection of uniting calm abiding and insight. In short, may the view of realizing the nature of reality not be disturbed by the wind of clinging to conceptual fabrications, and may all the actions of the three doors follow after the noble bodhisattva Avalokiteshvara, the son of all Buddhas. From this life onwards, in all lifetimes, may we never bear the burden of harming even a single pore of another sentient being, and may we become the glory of accomplishing the benefit and happiness of all limitless beings in whatever way, with skillful means and great deeds.
Chinese
这被称为“一”。第三部分是结尾的题词：名为《功德宝藏，喜悦之雨》。应藏地后藏的法主扎普巴的请求，顶礼邬金大导师、第二佛莲花生大师的足尘，证悟了大圆满，法身之意自生义金刚的境界如虚空般显现，报身之智慧、 ज्ञान（梵文天城体，jñāna，智慧）和慈悲的坛城极度广大，化身之事业随所调伏，事业之光芒千道放射，成为有情众生的导师，其异名广为人知的持明者吉美林巴，由龙钦虚空瑜伽士在成就的修行处，即被称为长寿之地的寂静处，光明本净的宫殿吉祥莲花光洲所著。 此处说道： 谁若以善说甘露琼浆为生， 以渴求之心捧饮此福报， 若能开启闻思修之文字， 此殊胜之语将如百味之精华。 断除听闻边际的聪慧， 体验思维精髓的勇气， 不逊于恭敬和恒常的精进， 具足智慧的心灵如春天般美好。 对于喜欢在散乱中放纵驰骋的， 如同在智慧枝条上嬉戏的鹿， 谁会展示这描绘着美好图案的锦缎， 炫耀其铺陈的景象呢？ 对于远离渴求和调伏之态的， 如同心如烈马般躁动不安的年轻人， 将闻思的重担强加于此， 最终只会徒劳无功，自寻烦恼。 以妙相和譬喻精心描绘的画像之神， 以渴望伟大胜利的殷切期盼， 即使献上无数善说之语的曼扎， 谁又能知晓是否会被慈悲地接纳呢？ 舍弃了自身实修之精要， 以无意义的讲说和写作之幻影， 期望散乱之心的微小希望， 这实乃无知者的本性。 即使宣讲深奥的佛法，也只是徒增口舌之劳， 即使书写各种文字，也只是浪费纸张。 我和与我相似的孩童之行为， 对于自己和他人，又能有何意义呢？ 现在
English
This is called "One." The third part is the concluding colophon: Named "A Treasury of Excellent Qualities, A Rain of Joy." At the request of Chöje Drakphukpa of Tsang Latö, I, a Dzogchenpa who touches the dust of the feet of the great master of Orgyen, the Second Buddha Padmasambhava, having realized the Dharmakāya's intention, the self-arisen meaning of the Vajra's state, like the sky, and the Sambhogakāya's wisdom, jñāna (Sanskrit Devanagari, jñāna, meaning: wisdom) and compassion's mandala supremely expanded, and the Nirmāṇakāya's activity taming whatever is to be tamed, the rays of activity shining in thousands, becoming the guide for all sentient beings, that very one whose other name is widely known as Rigdzin Jigme Lingpa, was composed by the great vidyādhara, Longchen Namkhai Naljor, in the abode of accomplishment, the solitary place known as Tsering Jong, the palace of primordial luminosity, glorious Padma Öling. Here it is said: Whoever lives on the nectar of excellent speech, With the fortune to drink it with cupped hands of longing, If one can open the letters of hearing, thinking, and meditating, This excellent speech will be like the essence of a hundred flavors. The clarity of mind that cuts off the boundaries of hearing, The glory of the strength of heart that experiences the essence of thought, The undiminished respect and constant diligence, The mind endowed with discernment is like the splendor of spring. For those who delight in running wild in distraction, Like deer frolicking on branches of intelligence, Who would display this brocade adorned with beautiful patterns, To show off its spread-out spectacle? For those far from the state of longing and taming, Like a young horse's restless mind, To impose the heavy burden of hearing and thinking, Is merely taking on fruitless toil oneself. The deity of images skillfully transferred from the form of signs and examples, With the ardent hope of hoping for great victory, Even if one offers countless maṇḍalas of excellent speech, Who knows if they will be accepted with compassion? Having abandoned the essential practice for one's own benefit, With the illusion of meaningless lectures and writings, This small hope of expecting the essence of distraction, Is truly the nature of a foolish person. Even if one explains profound Dharma matters, it is merely a burden on the tongue, Even if one writes various letters, it is merely a waste of paper. These actions of myself and children like me, What benefit will they bring to oneself and others? Now
Chinese
此生剩余的些微时光， 在寂静的无人山谷中， 以舍弃散乱的专注修持， 愿能在此生中紧抓要义！ 慈悲垂视，恩重如山的喇嘛仁波切！ 请加持，本尊观世音！ 恶业使我的心绪纷乱， 请加持我能追随先辈的足迹！ 超越一切胜者的事业者， 胜过一切佛陀的恩德无比者， 无依无靠的我的唯一怙主仁波切， 请一次又一次地以慈悲之眼垂视！ 在讲解功德宝藏之际，遗忘了一些难点，此笔记是应至尊上师之身语意之殊胜子嗣，大乐智慧宝剑导师的意愿，由无与伦比的华尔杰·夏拉巴从记忆中写下的。 以上是疑难注释的结尾和作者署名。 总义章节以寻常的框架构成， 词义不混淆，意义清晰地阐释。 简要意义不错误，知晓要点归纳， 这种讲解方式是智者的传统。 将经文意义从字句中分离，置于总义之上， 如镜中影像般毫不遗漏地掌握， 这是听闻之义在思维中显现的前提， 因此，大家务必对此加以重视。 以上位于章节之下。 说道： 纵然没有诠释深广词义的能力， 但依靠圣者之语的光芒， 也能简明清晰地阐述。 然而，我因愚昧之心的驱使， 若有因错误理解而造成的过失， 向三根本、护法以及 具法眼者们忏悔。 对于衰败的佛教， 以清净的利他之心， 尽力所能及的善行， 回向给诸佛菩萨。 愿佛教兴盛， 愿持教大德们莲足永固， 愿世间消除时运衰败， 愿享用圆满的吉祥。 愿我和所有鼓励我的人， 在无与伦比的上师教言之轮中， 一同享受佛法的盛宴， 拥有这样的福分！ 那时，未经矫饰的本初之义， 依靠上师的恩德得以明见， 愿在智慧上师的至高之地， 如同一群人般获得解脱！ 三宝！
English
May this little bit of remaining life, In a solitary, uninhabited mountain retreat, Through single-pointed practice abandoning distractions, May I grasp the essence of meaning in this life! Look with compassion, kind Lama Rinpoche! Grant blessings, Yidam Chenrezig! May negative karma subdue my mind's turmoil, Grant blessings to follow in the footsteps of the predecessors! One whose deeds surpass all victors, Whose kindness exceeds all Buddhas, My sole protector Rinpoche for the unprotected, Again and again, look with compassionate eyes! This note, in which some difficult points were forgotten during the explanation of the treasury of precious qualities, was written from memory by Domé Palge Shalapa, at the request of the supreme son of the accomplished and venerable Lama, the teacher Dechen Rigpai Raldri. The above is the conclusion and colophon of the commentary on difficult points. The general meaning is structured with an ordinary framework, The meaning of the words is not confused, and the meanings are clearly explained. The concise meaning is not mistaken, and the key points are known to be summarized, This way of explaining is the tradition of the wise. If you can separate the meaning of the text from the words and place it on the general meaning, And grasp it without loss, like an image in a mirror, This is the prerequisite for the meaning of hearing to appear in thought, Therefore, everyone must pay attention to this. The above is below the chapter. Said: Even if I do not have the ability to interpret the profound and vast meaning of the words, But relying on the light of the words of the holy ones, It can also be explained simply and clearly. However, driven by my ignorant mind, If there are any faults caused by misunderstanding, I confess to the Three Roots, Dharma Protectors, and Those who have the eye of Dharma. For the declining Buddhism, With pure altruistic intention, Whatever good deeds I can do, I dedicate to all the Buddhas and Bodhisattvas. May Buddhism flourish, May the lotus feet of the great holders of the teachings be firm, May the decline of the world be pacified, May we enjoy perfect auspiciousness. May I and all those who encouraged me, In the wheel of the incomparable Lama's teachings, Together enjoy the feast of Dharma, May we have such fortune! At that time, the unadulterated original meaning, Through the kindness of the Guru, may it be clearly seen, May we be liberated in the supreme realm of the Wisdom Guru, Like a single group of people! The Three Jewels!
Chinese
以真谛的加持力，如所愿成就，愿三界充满利益和安乐的财富，吉祥之雨降临。如此，名为《功德宝藏论》的注释《日月灯》是以前克虚化身吉美云丹华桑波认为，此论的自注广博，没有字字句句地强调，所以新学者难以理解。其他的注释又过于简略。因此，需要一个容易理解的字句注释，并将心中所记的上师口传心要，在适当的时候加以补充。虽然他如此恳切地要求，但我自己学识浅薄，根器低下，缺乏实修，不要说写作，就连讲解的功德都没有。在这与上师和殊胜口诀相遇之时，本应尽力修持对自相续有益的法门，但考虑到现在普遍的教法和自宗的论典，就连讲解的影子都难以见到，我的上师们对我这种讲解的影子，甚至对这种自利丧失、不利他的行为也显得非常满意，想到这里，我的一生都耗费在这种散乱之中。除此之外，我从未想过要写这样的东西，已经过去了很多年。但化身自己连续三年精进地学习此论的根本和注释《双运马车》，并且对全知嘉瓦龙钦巴父子的论典也十分倾慕，所以再次连同写作的纸张一起恳切地要求。最近，金刚兄弟们也劝请我，无法拒绝他们的请求，所以不得不写。在写作的时候，我从内心深处祈祷上师们，并反复调整利益衰败时期佛法和众生安乐的利他心。以《双运马车》为基础，参考全知嘉瓦父子的其他著作，以及自己的上师们的口传，特别是法王上师恩师吉美曲吉旺波亲口所说的中等科判作为总结。
English
By the power of truth, may it be accomplished as wished, and may the three realms be filled with the wealth of benefit and happiness, and may the auspicious rain fall. Thus, this commentary called "The Lamp of Sun and Moon" on "The Treasury of Qualities" was requested by Khedrup Tulku Jigme Yonten Pal Zangpo, who thought that the auto-commentary of this text was extensive and did not emphasize every word and phrase, so it was difficult for new learners to understand. Other commentaries were too brief. Therefore, a word-by-word commentary that is easy to understand is needed, and the oral instructions of the lama that are in mind should be added at the appropriate time. Although he requested so earnestly, I myself am of little learning and low capacity, and lack practice, let alone writing, I do not even have the merit of explaining. At this time of encountering the lama and the excellent instructions, I should strive as much as possible to practice the Dharma that benefits my own mind-stream, but considering that even the shadow of explanation is rare for the general teachings and the texts of our own tradition, my venerable lamas seem very satisfied even with this shadow of explanation, even with this act of losing self-interest and not benefiting others. Thinking of this, my whole life has been spent in such distractions. Apart from that, I have never thought of writing such a thing, and many years have passed. But the Tulku himself has continuously studied the root of this text and the commentary "The Two Yoked Chariots" for three years, and he also has great admiration for the texts of the omniscient Gyalwa Longchenpa and his son, so he again earnestly requested, along with the writing paper. Recently, the Vajra brothers also urged me, and I could not refuse their request, so I had to write. At the time of writing, I prayed to the lamas from the bottom of my heart, and repeatedly adjusted the altruistic intention to benefit the Dharma in the degenerate age and the happiness of beings. Based on "The Two Yoked Chariots," I referred to the other works of the omniscient Gyalwa and his son, as well as the oral traditions of my own venerable lamas in general, and in particular, the medium-length outline spoken by the Dharma Lord Lama, the kind and venerable Jigme Chokyi Wangpo, as a summary.