English
This is the Dharma of the venerable Phagmo Drupa. To think that the essence of the Tathagatagarbha is great compassion is to underestimate it a bit. It's like exchanging a small gem for a treasure. There is no other way except for a qualified lama to point out what you already have within you. The teacher, the Tathagata, clearly stated in the sutras that the essence of the Tathagatagarbha is the thirty-seven aspects of enlightenment. This has been taught before. These thirty-seven aspects of enlightenment are the way beings exist. By understanding and practicing them, you must understand the key to becoming a Buddha on this basis. If it becomes like that, the Tathagatagarbha is, on one level, loving-kindness and compassion. If explained in more detail, it refers to all virtuous deeds. Therefore, one who reveals such meaning is called a teacher. One who directly knows and realizes such meaning is called an omniscient one. One who awakens this meaning that exists in someone's continuum is called the Awakened Protector. Some scholars believe that by meditating on the general meaning, the nature of things will manifest. But the venerable Phagmo Drupa does not agree with this view. He once said: If you say that through the power of meditation, the qualities of the Buddha, like an ocean, will arise, it is like wanting to obtain the white color of a conch shell by grinding charcoal. This is a result of following the generality of sectarian doctrines, like trying to find wrinkles on a rabbit's horn, which would take countless eons. Therefore, he does not believe that qualities arise from meditation. Some also say that Mahamudra is difficult to generate, which is because they do not understand the pointing-out instruction. This is because the lama has no realization, or the student has poor faculties. If you use Shamatha (calm abiding) to point out Vipassana (insight), and Vipassana (insight) to point out Shamatha (calm abiding), it is like using hot touch to point out cold touch, and cold touch to point out hot touch. If you understand the pointing-out instruction, then what is pointed out is the very nature of your own mind as it is. It's like meeting someone you knew in the past, your own mind recognizes itself. Therefore, if meditation itself is already within you, what is difficult about it? Mahamudra is easier than eating tsampa, he said. Also, the venerable Lord Jigten Sumgon
Chinese
直贡巴尊者说：今天我阿布向您禀告一句上师仁波切的教言。对此，尊者帕摩竹巴说道：所有如来的教言，以及《般若波罗蜜多》的广、中、略三种，六部等等，我都视为汇集在一张书页上。那也是从禅修中产生的。那又是什么呢？所有的波罗蜜多都汇集在这句教言中：心不是心，心的自性是光明。所谓无心是什么呢？是不与贪欲相应也不分离，不与嗔恨和愚痴相应也不分离。那是没有变化的，没有分别念的。同样，直到一切种智之间，也是没有变化的，没有分别念的。这所说的是一切法的如实性，对此，无心是不可思议的。如果像《般若心经》一样，从一个角度来说，所有汇集波罗蜜多的心要之语是一部分，宣说此法的导师，宣说断证圆满的是一部分，鹫峰山等等的处所是一部分，比丘僧团和菩萨僧团如此众多是一部分，这些时节是聚集的时节，是五种圆满，如此是五种圆满的汇集。不仅如此，以胜义谛空性，以及世俗菩提心等等不同的三摩地，会示现诸法不同的众多法门。总之，那些也都是以五种圆满所摄。在此，以至尊观世音自在为例，法是大悲，宣说大悲的方式也是导师具有大悲，眷属是一切生于具有大悲者，处所是普陀山，或补怛洛伽山，是被大悲所掌控并由此成就的处所，时间是那些聚集的时间，即补怛洛伽山，或色究竟天。
English
The venerable Drigungpa said: Today, I, Abu, will report to you a single teaching of the precious Guru. In this regard, the venerable Phagmo Drupa said: All the teachings of the Tathagatas, as well as the three types of Prajnaparamita, extensive, intermediate, and concise, the six sections, etc., I regard as being gathered on a single page. That also arises from meditation. What is that? All the Paramitas are gathered in this teaching: Mind is not mind, the nature of mind is luminosity. What is meant by no-mind? It is that which is neither associated with nor separated from desire, and neither associated with nor separated from hatred and delusion. That is without change and without conceptualization. Similarly, up to the state of omniscience, it is without change and without conceptualization. What is said is the suchness of all dharmas, and to that, no-mind is inconceivable. If, like the Heart Sutra, it is considered from one aspect, the essential words that gather all the Paramitas of Dharma are one part, the teacher who expounds this Dharma, who expounds the perfection of abandonment and realization, is one part, the place such as Vulture Peak Mountain is one part, the Sangha of monks and the Sangha of Bodhisattvas, so many, is one part, these times are the times of gathering, it is the five perfections, thus it is the gathering of the five perfections. Not only that, but with the ultimate truth of emptiness, and the different samadhis such as relative Bodhicitta, many different doors of Dharma will be shown. In short, those are also encompassed by the five perfections. Here, taking the venerable Avalokiteshvara as an example, the Dharma is great compassion, the way of teaching that compassion is also the teacher possessing great compassion, the retinue is all born with that great compassion, the place is Mount Potala, or Potalaka, the place that is controlled by and accomplished by compassion, the time is the time of those gatherings, that is, Mount Potala, or Akanishta.
Chinese
既然如此，生起大悲心至关重要。而此悲心又分三种：一是悲心，二是大悲心，三是近寂之悲心。此乃无量之悲心。于此处，当示现无缘之悲心时，由田、思、物三者之缘起所生，一朵花亦能示现其法之事业生起，此时即称为大悲心之时。若趋近而确定之，如大菩萨美月花（མེ་ཏོག་ཟླ་མཛེས།），隐居者们若能成办五圆满，则能净除过患，圆满功德。如普贤之森林，如得总持之菩萨眷属，如菩萨美月花之导师自身，如三摩地王之法。若能知晓汇集此等之时与五种相，则能毫不费力地获得如意成就。十法与三法亦不深奥，唯此法深奥，请铭记于心。又，世间怙主仁波切直贡巴尊前言道：今日聆听了甚深之语，铭记于心，自己亦应修持，亦应悄悄地告诉亲近的道友们。若欲成办利益有情之事，首先应修持彼等自身。我将嗡布（འབུས།）送至光明界（སྒོམ་གསལ་ཁམས།），彼等所作所为皆善妙，成办利益与安乐，然因无修持与成办，故自身死亡，因此产生种种过患。于彼等附近之地，若欲成办利益自他之事，首先应修持慈心，由此将产生广大利益与安乐，然彼等所生之阴影与过患亦将如山般涌来。为避免此等，需修持慈心与悲心，以及本尊，无论为何，皆需修持与成办二者。于普遍之密咒续部中，如觉沃大悲尊（ཇོ་བོ་ཐུགས་རྗེ་ཆེན་པོ།）之一尊，亦需以数量、征相与表相修持，其中数量至关重要，即字数之量。
English
Since that is the case, it is crucial to generate great compassion. This compassion is further divided into three types: first, compassion; second, great compassion; and third, the compassion of near pacification. This is immeasurable compassion. Here, when demonstrating the compassion without an object, arising from the interdependent origination of the three factors of field, thought, and object, even a single flower can give rise to the activity of teaching its Dharma. This time is called the time of great compassion. If we approach closely and ascertain it, like the great Bodhisattva Metok Zla Dzé (མེ་ཏོག་ཟླ་མཛེས།), even hermits, if they accomplish the five perfections, will purify faults and perfect qualities. A place like the forest of Kuntuzangpo, a retinue like Bodhisattvas who have attained dharani, the teacher himself like the Bodhisattva Metok Zla Dzé, and a Dharma like the King of Samadhi. If one knows how to accomplish the time and the five aspects of assembling these, then one can effortlessly obtain the desired accomplishments. The ten Dharmas and the three Dharmas are not profound either. Only this Dharma is profound, please keep it in mind. Furthermore, Jigten Gönpo Rinpoche Drigungpa said: Today, I have heard profound words, keep them in mind, and practice them yourself. Also, whisper them to close Dharma friends. If you want to accomplish benefit for sentient beings, first practice approach for them themselves. I sent 'Büs (འབུས།) to the clear realm of meditation (sgom gsal khams), and because their actions were all good, accomplishing benefit and happiness, but because there was no approach and accomplishment, they themselves died, and therefore various faults arose. In those nearby places, if you want to accomplish benefit for yourself and others, first cultivate loving-kindness. This will bring great benefit and happiness, but as much as that arises, all the shadows and faults will come upon you like a mountain. The way to prevent this is to cultivate loving-kindness and compassion, and a Yidam deity, whatever it may be. For that, both approach and accomplishment are necessary. In general, in the secret mantra tantras, even for one like Jowo Thukje Chenpo (ཇོ་བོ་ཐུགས་རྗེ་ཆེན་པོ།), one must practice approach with methods, numbers, signs, and characteristics. Among these, the number is the most important, the number of letters.
Chinese
要做念诵一百万遍等等。关于这个，据说如果本尊不显现，就不算入咒语的数量。因此，似乎只要达到一定的数量，就能获得稳固的成就。这样做会产生许多征兆和迹象。当这些出现时，就进行修持。这样一来，所有事业的成就都没有困难。不要进行琐碎事业的修持，因为没有帮助。如来所说的依靠乞食的食物，并依此修持三学，所有的佛、菩萨都会用眼睛注视着你，并给予你所希望的成就，所以要努力修持。此外，法王、众生怙主直贡巴尊者说：我阿布松在觉巴吉天颂恭帕摩竹巴的脚下时，尊者所说的所有法都只是为了介绍自性。因此，我生起了这样的定解：哦，原来这就是我自身所具有的。我心想：像这样的父亲，需要像我这样的儿子啊。今天扎琼说：您在法会上所说的所有法，僧众都会从中生起体验。所以，他的话无论真假，我都认为是真的。总的来说，似乎具有虔诚心的弟子，即使对上师的每一句话，也会生起体验。第二，据说依靠朋友、处所和物品等等，会产生无量的三摩地等等。虽然是在法会上说的，但不敢在帕地重复。那么，那是什么呢？仅仅是物质本身的伟大功德，喝了察擦之后，拙火智慧之火燃烧，三摩地变得清晰。后来我才明白其中的原因。在山里，如果延续那个三摩地的传承，所有的功德都会产生。如果将此归纳为一般和特殊，在米娘仁钦旺秋所请问的法中说：一般来说，无论是自己、上师还是朋友，或者其他任何人，如果有侍者或弟子提供服务，如果自己不提供帮助，只是坐在旁边，那也没有什么意义。如果要去别的地方，就像射出毒箭一样，那样的上师是不具备法相的。还有，上师
English
One should do recitations of a hundred thousand times, etc. Regarding this, it is said that if the deity does not appear, it is not counted in the number of mantras. Therefore, it seems that one can gain stable accomplishment by reaching a certain number. By doing so, many signs and indications will arise. When these arise, one should practice. In that way, there will be no difficulty in accomplishing all activities. Do not engage in the practice of trivial activities, as there is no help. As the Tathagata said, by relying on alms food and practicing the three trainings accordingly, all Buddhas and Bodhisattvas will look upon you with their eyes and grant you the desired accomplishments, so one should strive to practice. Furthermore, the Lord of Dharma, the Protector of Beings, Drikungpa said: When I, Abu Song, was at the feet of Jigten Sumgon Phagmo Drupa, all the teachings spoken by the venerable one were solely for the purpose of introducing the nature of mind. Therefore, I arose with such certainty: Oh, so this is what I have within myself. I thought: A father like this needs a son like me. Today, Drakjung said: All the teachings you spoke in the assembly, the Sangha will generate experience from them. Therefore, whether his words are true or false, I consider them to be true. In general, it seems that a disciple with devotion will generate experience even from each word of the Guru. Secondly, it is said that by relying on friends, places, and objects, etc., countless samadhis, etc., will arise. Although it was said in the assembly, I dare not repeat it in Phag. So, what is that? It is merely the great quality of the substance itself; by drinking Tsatsa, the fire of Tummo wisdom blazes, and samadhi becomes clear. Later, I understood the reason for that. In the mountains, if one continues the lineage of that samadhi, all qualities will arise. If this is summarized as general and specific, in the Dharma requested by Minyak Rinchen Wangchuk, it says: In general, whether it is oneself, the Guru, or a friend, or anyone else, if there is an attendant or disciple providing service, if one does not provide help but just sits by, then there is no meaning. If one goes elsewhere, like shooting a poisoned arrow, such a Guru does not possess the qualities. Also, the Guru