English
Chapter Four: Expanding Appearances by Taking the Groundless as the Path: Relying on all phenomena of samsara and nirvana, take the root of the unborn ground as the path. Do not dwell on thoughts of true or false, hope or doubt. May you obtain the seal of unbornness on appearances. Chapter Five: Severing the Connections of Outer, Inner, and Intermediate: Before practicing the instructions, if the outer and inner connections are not severed, the practice will degenerate into mere formality. Therefore, there are four severances: Severing outer connections such as distractions and diversions; Severing inner connections such as enemies and friends, which give rise to attachment and aversion; Severing connections in terms of clinging to appearances in this life; Furthermore, severing the exhaustion of outer listening; Severing inner doubt; Severing the additions and subtractions of view, meditation, and action, and Constantly relying on solitary places. Chapter Six: The Eight Ways of Conduct, and the First of Two: How the Lama Corrects Meditation Faults and Bestows Blessings: Eight ways of taking the path: At the time of entering practice, etc., cultivate the three protections of outer, inner, and secret, gather the necessary conditions and equipment for practice, and abide in a state of "fasting," that is, abiding as it is, keeping the three doors in their natural state, and making offerings to the lama and the Three Jewels. Confess sins with the four powers as an antidote to past actions, and pray for the arising of realization in the mindstream. Sit comfortably on a cushion in a secluded place, and relax the activities of body and speech, etc. The Second: Although this seems to be placed after Chapter Nine in the commentary, here it follows the actual text: Visualize the root lama himself seated on a lotus and moon seat on your crown. First, generate the mind of enlightenment and perform the seven-branch offering. Then, contemplate the phenomena of samsara, and contemplate the nature of impermanence and suffering, etc. Then, remember the bardo. There are six types of bardo: In the bardo of the nature of abiding, enabling those who have not recognized the true nature of reality to recognize it, like a child meeting its mother. In the bardo of birth and death, recognizing wisdom, like lighting a lamp in a dark room. In the bardo of dreams, knowing that all appearances are mind, like searching for others in the land of Brahmanas but finding nothing. In the bardo of samadhi, not clear.
Chinese
使其清晰就像美女照镜子。在中有状态中延续业力，就像在断裂的水渠上设置堰塞坝。在光明法性中，智慧通透显现，就像流星划过天空，应将上师口诀的要点浓缩起来修持。༈ 第七品。通过七种三摩地进行禅修的开示是：༈ 不动摇于观修之义之外，七种三摩地中，眼以眼空等自己的根识，是内空性三摩地。色以色空等六境，是外空性三摩地。有为的器情，内外空性二者皆是三摩地。无为，是胜义空性三摩地。压倒错觉显现，是狮子奋迅三摩地。能取所取二取不二之实相，是智慧明晰的三摩地，无有怖畏犹如金刚的三摩地。༈ 第八品。修持瑜伽的权能，六支具足之成就法是：༧ 六支中，与禅定的行为相符，安坐于舒适的坐垫上，所依之身的脉轮明晰，所依之气净化毒素，充满上下之气，遣除障碍，进行身体的幻轮。舍弃意之杂念，无意义的分别念，安乐光明空性等，三摩地一心专注。༈ 第九品。瑜伽行者的正行，五支具足是：༈ 在正行修持的支分中，正行的五支是，将经商、农耕、田地等永远没有结束之时的世间事务延后。如此安住则善行增上，身语意三极为安乐。由此，内在三摩地增长的各种体验，在觉性的镜子中显现。此时，赐予善逝的光彩。诸佛、菩萨、持明者成就者加持，白方护法护佑，成就光荣，故障碍和魔障不能加害。烦恼五毒三毒等，名相的分别念不能生起。
English
Making it clear is like a beautiful woman looking in a mirror. In the bardo of existence, continuing the karma is like setting up a dam on a broken canal. In the clear light of Dharma nature, wisdom appears transparently, like a shooting star streaking across the sky, one should condense the key points of the guru's instructions and practice them. ༈ Chapter Seven. The teaching on meditating through the seven samadhis is: ༈ Not wavering from the meaning of view and meditation, among the seven samadhis, the eye being empty by the eye, etc., one's own root consciousness, is the samadhi of inner emptiness. Form being empty by form, etc., the six objects, is the samadhi of outer emptiness. Conditioned vessel and essence, both inner and outer emptiness are samadhi. Unconditioned, is the samadhi of ultimate emptiness. Overpowering illusory appearances, is the samadhi of the lion's triumphant posture. The reality of non-duality of grasper and grasped, is the samadhi of clear wisdom, the samadhi like a vajra without fear. ༈ Chapter Eight. Practicing the power of yoga, the accomplishment of the six-limbed practice is: ༧ Among the six limbs, in accordance with the conduct of meditation, sitting on a comfortable cushion, the channels and wheels of the dependent body are clear, the dependent air purifies toxins, fills the upper and lower air, removes obstacles, and performs the illusory wheel of the body. Abandoning the mind's confusion, meaningless thoughts, bliss, clarity, emptiness, etc., concentrate the mind one-pointedly in samadhi. ༈ Chapter Nine. The main practice of a yogi, complete with five limbs, is: ༈ Among the branches of the main practice of meditation, the five branches of the main practice are, postpone worldly affairs such as business, agriculture, fields, etc., which never have an end. By abiding in this way, virtue increases, and body, speech, and mind are extremely blissful. From this, various experiences of the increase of inner samadhi appear in the mirror of awareness. At this time, it bestows the splendor of the Sugatas. Buddhas, Bodhisattvas, Vidyadharas, and Accomplished Ones bless, white-sided protectors protect, and accomplishing glory, therefore obstacles and demonic forces cannot harm. Afflictions, the five poisons, the three poisons, etc., conceptual thoughts of signs cannot arise.
Chinese
总而言之，如果将所有世俗行为都视为虚幻，那么通过修持与自生三学不相违背的甚深道，就能在暂时和究竟上如愿以偿地成就自他二利，并获得不可思议的功德聚。 此外，这些关于增上慧学的章节，在注释中被上下颠倒地组合在一起。第四十二章之后是第四十八章。然后是第五十到第五十四。之后是第六十三和第六十九。然后是第四十三到第四十七。之后是第六十八和第七十、七十一、四十九。然后是第五十五到第五十九。然后是之前提到的第六十三的延续。第六十到第六十七之间，以及第七十七，即关于心之学的章节的延续。从第七十二到第七十九被组合在一起进行了解释。但在这里，是按照根本的顺序书写的。 总之，通过这些方法，从心部大圆满的角度理解心部，并以智慧和确定性的意义，就像磨砺过的剃刀摧毁敌人的战场一样，斩断轮回的根本，即无生。这是为智者宣说的教言的场合。 第八十个口诀中，关于指示无垢智慧自性的第四个场合。 第五个总义是结尾的意义。第八十章。关于观察根器并修持的教言的总结是： 接下来是三个意义：不给予教言的情况，根器的过失。了解了这种甚深教言能够解脱相续的弟子的过失后，对于品行恶劣、不知感恩等，根器不好、基础不好的人，对于心智变化无常、不稳定的人，对于诽谤自己的上师、佛法和僧侣的人，对于获得甚深教言后自己不修持的人，不要给予教言。即使给予了，也不会对他们有益，并且由于泄露秘密，会导致诽谤和惩罚。 应该给予教言的对象，是那些知道恩情并感恩等，品行良好的人，那些信仰等不变，相续稳定的人，那些对佛法和僧侣等有清净显现的人。
English
In short, if all worldly activities are regarded as illusory, then by practicing the profound path that does not contradict the three self-born disciplines, one can achieve both one's own and others' benefit as desired in the temporary and ultimate sense, and gain mastery over an inconceivable collection of qualities. Furthermore, these chapters on the training of higher wisdom, in the commentaries, have been combined in a jumbled order. After chapter forty-two is chapter forty-eight. Then, fifty to fifty-four are joined. After that, sixty-three and sixty-nine. Then, forty-three to forty-seven. After that, sixty-eight and seventy, seventy-one, forty-nine. Then, fifty-five to fifty-nine. Then, the continuation of sixty-three mentioned earlier. Between sixty and sixty-seven, and seventy-seven, which is the continuation of the chapter on the training of the mind. From seventy-two to seventy-nine are combined and explained. But here, it is written according to the original order of the root text. In short, through these methods, understanding the mind aspect of the Great Perfection from the perspective of the Mind Class, and with wisdom and the meaning of certainty, like a sharpened razor destroying the battlefield of the enemy, cutting the root of samsara, which is unborn. This is the occasion for the instruction spoken to the wise. In the eightieth oral instruction, the fourth occasion is about instructing the stainless nature of wisdom. The fifth general meaning is the meaning of the conclusion. Chapter eighty. The summary of the instruction on examining the vessel and taking it into practice is: Next are three meanings: the faults of the vessel, the situation where the instruction is not given. Having understood the faults of the disciple who is to be liberated by such profound instructions, do not give instructions to those who are of bad character and ungrateful, etc., those who are of bad vessel and bad foundation, those who are fickle and unstable in mind, those who find fault with their own guru, Dharma, and Sangha, those who, having obtained profound instructions, do not practice them themselves. Even if given, it will not benefit them, and because of revealing secrets, slander and punishment will occur. The object to whom the instruction should be given is one who knows kindness and is grateful, etc., one who is of good character, one whose faith, etc., is unchanging and whose continuum is stable, one who has great pure perception of the Dharma and Sangha, etc.
Chinese
乙、将听闻之义付诸实践，布施于精进修持者。布施于彼等，则能掌握八法，利益教法。自他众多之利益将生起。如是布施后，修持之方式：具器之弟子亦视上师为佛。由此，传承之加持融入。将诀窍铭记于心。若能保密且能修持，则两种成就无需勤奋即可显现。将远离喧嚣之寂静寺庙视为友伴而依止，从而进行修持。由此，体验与证悟之量增长，将变为雪山之幼狮，孩子啊！ 因此，关于器之差别，以及使自己心续中未生之功德生起之诀窍，已完全开示。 《口诀八十》中，关于对器与随后开示之教诫，即第五品。 丙、著作题记 至尊见解之顶峰，善逝海之意精华。三藏之核心。贯穿经、幻、心三部。具信、精进、智慧者一心解脱之诀窍。如至尊之口所说之次第。琼波雅玛尔将之记录成文，深奥之法精要之精要，究竟圆满。 说道： 仅凭听闻与忆念其名， 即能赐予解脱果实者。 黑汝嘎吉祥祖尔琼巴之， 《口诀八十》如是说。 古老传承之殊胜珍宝， 续、教、窍诀深奥之宝藏。 三时难得之乌昙婆罗花， 如今我不费力而获得。 因此，以喜悦与热情之力， 写下此注疏，若有错谬处， 皆于上师本尊前忏悔。 愿以此善速得大菩提。 生生世世不离吉祥祖尔巴之， 自宗殊胜， 以如法护持、弘扬、传播三者， 愿自他二利皆得成办。 如是，由至尊金刚持钦哲旺波之口所宣说之根本文稿之上，以利益如我一般之劣慧者之发心，此少量之阐释性注疏，亦与《关联解说宝灯》相符，由库萨里蒋扬洛哲嘉措之音声，于木鼠年（1924年）仲夏月之吉祥日，于德乔扎西吉培处写成。愿以此亦能通达确定之秘密心要。
English
B. Give to those who strive to practice by accomplishing the meaning of what they have heard. By giving to them, they will master the eight worldly concerns and benefit the teachings. The benefit of many, both self and others, will arise. Thus, having given, the way to practice: that worthy disciple should also view the lama as a Buddha. Through this, the blessings of the lineage will enter. Hold the instructions in your heart. If you can keep it secret and are able to practice, then the two siddhis will effortlessly arise. Rely on a secluded monastery away from distractions as a friend, and thus practice. Through this, your experience and realization will increase, and you will become a snow lion cub, son! Therefore, the instructions on the distinction of vessels and on causing qualities that have not arisen in your mind-stream to arise have been completely shown. From the Eighty Oral Instructions, the fifth section is the instruction on the vessel and subsequent instructions. C. Colophon The pinnacle of the Lord's view and intention, the essence of the heart of the Sugata Ocean. The core of the three baskets. Straightening the texts of the three Sutra, Illusion, and Mind sections. The instructions for liberation for those with faith, diligence, and wisdom, with one-pointedness. As the Lord spoke in order, the ultimate essence of the profound Dharma, the essence of the essence, written down by Khyungo Yamarba, is complete. It is said: By merely hearing and remembering his name, He bestows the fruit of liberation. The Eighty Oral Instructions of Heruka Pal Zur Chungpa, it is said. The supreme treasure of the early translation lineage, The treasure of profound tantras, agamas, and instructions. The Udumbara flower, difficult to obtain in the three times, I have obtained effortlessly in this time. Therefore, with joy and enthusiastic strength, I have written this commentary, and whatever faults there are, I confess to the lama and deities. May I quickly attain great enlightenment through this merit. In all lifetimes, may I not be separated from the supreme Tradition of glorious Zurpa, And through properly upholding, maintaining, and spreading it, May the two benefits of self and others be accomplished. Thus, upon the original text spoken by the venerable Dorje Chang Khyentse Wangpo, with the intention to benefit those of inferior intellect like myself, this small explanatory commentary, in accordance with the "Lamp Illuminating the Precious Explanation of Connections," was written by the voice of Kusali Jamyang Lodro Gyatso at Dechok Tashi Gephel on an auspicious date in the middle of the Gemini month of the Wood Mouse year (1924). May this also penetrate the definitive secret essence.