Chinese
尊敬的老师！ 见到和听到他人死亡，以及突发的疾病和衰老等，所有国度和人民的变迁，无论如何都是死亡的预兆。没有年老和年轻、强大和弱小的区别。 受到众人尊敬的国王，以及非常珍爱的朋友和儿子，外貌英俊、没有疾病、具备英雄气概，拥有众多眷属军队的强大人物，即使躺在无尽享受的中央，当面临死亡的那一刻，无论用什么方法也无济于事。 积累的财富和亲密的朋友，维持生命的食物和悦耳的言语，一切都无奈地留在身后。 被死神之王抓住时，用欺骗和方法也无法阻挡，用财富和权力又有什么用呢？ 总有一天这四大组成的身体，无法确定何时分离，如果不立即努力修持正法，将会非常后悔。 在青春尚未逝去，没有被疾病侵袭，感官清晰的时候，连一瞬间也没有停留的自由，难道没有看到正在说话时就死去的人吗？ 总的来说，必定会死亡，而且很快就会死亡，思考无法确定何时死亡的空闲时间。 无论如何都要生起无益的厌离心，这是让心转向佛法的教诲。 获得人身艰难且无常的谈话，这是第三个。 在这难得且意义重大的获得之时，对于无欺骗的业果，要毫不混淆地取舍。 这是对所有高低贵贱之人的教诲。 行善作恶，善恶的果报会大大增长。 即使只布施一把青稞，如果田地（心）的想法完全纯净，在无数次转生到高处天界，无法想象安乐的果报。 即使只积累了一天的罪恶，也要在地狱中遭受无数年的痛苦。 其他的百千次转生为旁生和饿鬼，也无法返回。 即使再次转生为人，也会贫穷，寿命短等，痛苦没有止境。 从善行中体验痛苦，从恶行中产生安乐，在任何地方都不可能存在，所以从细微之处开始都要非常谨慎。 不要过分夸大空性的言论！ 如果自己没有被罪恶沾染，即使三界众生都变成敌人，也没有被带到恶道的机会。 如果自己行持善法，更不用说佛陀所说的善果了。
English
Respected teacher! Seeing and hearing of the death of others, as well as sudden illnesses and aging, etc., all the changes in kingdoms and people, are in any case omens of death. There is no distinction between old and young, strong and weak. The king who is respected by all, and the very cherished friends and sons, the handsome in appearance, without illness, possessing heroic qualities, the powerful person with many retinue and armies, even lying in the midst of endless enjoyment, when faced with the moment of death, no method will be of any help. Accumulated wealth and close friends, the food that sustains life and pleasing words, all are helplessly left behind. When seized by the Lord of Death, deception and methods cannot stop it, and what use are wealth and power? Someday this body composed of the four elements, cannot determine when it will separate, if you do not immediately strive to practice the Dharma, you will be very regretful. Before youth has passed, and not afflicted by illness, when the senses are clear, without the freedom to stay even for a moment, have you not seen people die while still speaking? In general, one will surely die, and will die soon, think of the lack of free time to determine when one will die. In any case, generate renunciation of what is useless, this is the teaching to turn the mind to the Dharma. The talk of the difficulty of obtaining a human body and its impermanence, this is the third. At this time of rare and meaningful attainment, for the unfailing cause and effect of karma, take and abandon without confusion. This is the teaching for all high and low. Engaging in virtuous and non-virtuous actions, the fruits of happiness and suffering will greatly increase. Even giving away just a handful of barley, if the field (mind)'s thoughts are completely pure, in countless rebirths in the higher realms, the fruits of happiness cannot be imagined. Even accumulating the sins of just one day, one must experience suffering in hell for countless years. Other hundreds of thousands of rebirths as animals and hungry ghosts, one cannot return. Even if one is reborn as a human again, one will be poor, have a short life, etc., suffering has no end. Experiencing suffering from virtuous deeds, and happiness arising from non-virtuous deeds, is not possible anywhere, so from the smallest things one must be very careful. Do not exaggerate the words of emptiness too much! If oneself is not tainted by sin, even if all the beings of the three realms become enemies, there is no opportunity to be led to the lower realms. If oneself practices virtue, what need is there to mention the virtuous results spoken of by the Buddha?
Chinese
不是由（他人）所造作，利益的善和损害的恶，自己想要改变也无法做到，没有造作的业不会相遇。即使经过百千个劫，如果没有修习和训练道路，旧业也不会白白浪费，不会毫无意义地消失。因此，增长广大，果报也是如此，未造之业不会相遇，已造之业不会浪费。因为具有四种特征，所以对于善恶之业，取舍非常重要。从执着自心为我而束缚中，产生烦恼三毒的源头。三毒的分别念放纵，所造之业都只会看到痛苦。努力修持的善业，最终也会成为流转轮回的因。其他的业更不用说了。现在这个时候要成就究竟的未来。由烦恼积业，感受痛苦，显现不净轮回的景象。如同蚕作茧一般，自己束缚自己，永远无法解脱，感受无量的痛苦。因为没有让自心安住于本位，对一个事物贪执，对另一个事物嗔恨，不了解实相而头昏脑胀。无论生起什么烦恼，都是自己的心。业是由烦恼所积，因此，这痛苦的轮回之轮，其根本是从自己的心而生。解脱也是在自己的心中解脱。这是关于业和果报的第四个故事。轮回的状况就是这样，为了遣除无尽的痛苦，以及获得恒常安乐的果位，现在无论如何都要努力。见、行、修三者，必须具足并落实于实践。如同枪和枪套一样，这三者互相依存。即使没有见解的善行，也是执着相的轮回之因。失去行为的见解，即使积累福德也不圆满，而且有堕入断见深渊的危险。如果没有修行，见和行也如同地下的宝藏一样，无法带来利益。如同贫穷人家的地下，有七个塔拉那么深的，取之不尽的珍宝，但贫穷人却因饥饿而受苦一样。即使说了再多好的见行，如果没有通过修行来实修，心和法没有融合，需要的时候也无法带来利益。
English
Not created by (others), the benefit of good and the harm of evil, one cannot change them as one wishes, and uncreated karma will not be encountered. Even if hundreds of thousands of eons pass, if one does not cultivate and train the path, old karma will not be wasted, and will not disappear without meaning. Therefore, the growth is great, and the result is the same, uncreated karma will not be encountered, and created karma will not be wasted. Because it has four characteristics, it is very important to accept and reject good and evil karma. From the bondage of clinging to one's own mind as self, the source of the three poisons of affliction arises. The uncontrolled thoughts of the three poisons, all the karma created will only see suffering. Even the virtuous deeds that are diligently cultivated will eventually become the cause of wandering in samsara. Other karma need not be mentioned. Now is the time to accomplish the ultimate future. Afflictions accumulate karma, and suffering is experienced, and the impure appearance of samsara arises. Like a silkworm spinning a cocoon, binding oneself, one can never be liberated, and experiences immeasurable suffering. Because one does not allow one's own mind to abide in its natural state, one clings to one thing and hates another, and one's head spins without understanding reality. Whatever affliction arises, it is one's own mind. Karma is accumulated by afflictions, therefore, the root of this wheel of suffering arises from one's own mind. Liberation is also liberated in one's own mind. This is the fourth story about karma and its results. The state of samsara is like this, in order to eliminate endless suffering, and to obtain the state of constant happiness, one must strive now no matter what. View, conduct, and meditation, the three must be complete and implemented in practice. Like a gun and a holster, these three are interdependent. Even good deeds without view are the cause of clinging to appearances and samsara. A view that lacks conduct, even if one accumulates merit, it will not be complete, and there is a danger of falling into the abyss of nihilistic views. Without meditation, view and conduct are like treasures underground, unable to bring benefit. Like under the house of a poor person, there are inexhaustible treasures as deep as seven talas, but the poor person suffers from hunger. Even if one speaks of many good views and conducts, if one does not practice through meditation, and the mind and Dharma are not integrated, it will not bring benefit when needed.
Chinese
最初出现很难。 佛陀是众生的共同祖先， 为了利益众生， 宣说了戒律、智慧、心， 这三种学处。 戒律的学处是行为， 智慧的学处是见解， 禅修是心的学处， 要精勤于这三种学处。 见解之王是离边， 远离有执的常边， 远离无执的断边， 什么也不执著是中道。 从上面的圆满佛陀， 到下面的地狱界， 外面的土地、石头、山、岩石、世界， 里面的蕴、界、处等等， 显现为六道众生的， 以及境，色、声、香、味、触、法， 一切都是自心的显现而已， 虽然外面没有却显现有。 这样显现的一切， 外面没有，里面也没有， 不是境和心所成立的。 就像疯狂的错觉中， 实际上没有敌人， 却显现敌人追赶自己， 那显现为敌人是心的显现。 不仅外面没有， 就像错觉显现为敌人一样， 在心的自性中又怎么成立呢？ 色法本来就没有成立的缘故， 在自心错乱的显现中， 虽然显现为色法的形象， 但色法本来就没有， 在心中又怎么成立呢？ 如果兔子头上没有角， 梦中梦见兔子有角， 那只是错觉的显现， 内外任何地方都没有。 同样，一切诸法， 轮回本来就是空性， 各种道的生起之门， 以及清净显现的无量果， 一切都是心的幻化。 心的自性像虚空， 永远不可能改变， 对任何事物都没有亲疏远近， 没有颜色、形状等特征， 无法观看，无法执取， 无论如何都能容纳， 能显现一切器情世界， 无法说是有或没有。 这珍贵的心之王， 什么也不是，没有所缘， 对于任何法的特征， 都无法说成是这样存在。 轮回器情世界和， 业和烦恼痛苦等， 信心、慈悲、空性禅修， 地和道的次第和，
English
It is difficult for the first to arise. That Buddha, the common ancestor of sentient beings, For the benefit of sentient beings, Spoke of the three trainings called morality, wisdom, and mind. The training of morality is conduct, The training of wisdom is view, Meditation is the training of mind, Strive diligently in these three trainings. The king of views is freedom from extremes, Free from the extreme of grasping at existence as permanence, Free from the extreme of grasping at non-existence as annihilation, Not grasping at anything is the Middle Way. From the perfect Buddha above, To the hell realms below, The outer earth, stones, mountains, rocks, and world, The inner aggregates, elements, and sense faculties, etc., Appearances as the six classes of beings, And objects, forms, sounds, smells, tastes, tangible objects, and dharmas, All are merely appearances of one's own mind, Although they do not exist externally, they appear to exist. All appearances like this, Do not exist externally, nor do they exist internally, They are not established as objects or mind. Just as in the delusion of madness, Although there is actually no enemy, It appears that an enemy is chasing oneself, That appearance as an enemy is a mental appearance. Not only is it non-existent externally, But just as delusion makes it appear as an enemy, How could it be established in the nature of mind? Since form is primordially unestablished, In the appearance of the delusion of one's own mind, Although it appears in the form of form, Not only is form non-existent, How could it be established in the mind? If a rabbit has no horns on its head, Even if one dreams of rabbit horns in a dream, That is merely an appearance of delusion, It does not exist anywhere, internally or externally. Likewise, all phenomena, Not only is samsara primordially empty, But also the various entrances of the path, And the vast array of pure vision fruits, All are the magical displays of the mind. The nature of mind is like the sky, It is never possible to change, It is free from partiality, near or far, towards anything, It has no characteristics such as color or shape, It is invisible and ungraspable, No matter what is done, it can contain everything, It can manifest all containers and contents, It cannot be expressed as either existent or non-existent. This precious king of mind, Is nothing at all, it has no object of focus, For the characteristics of any dharma, It cannot be said to exist in this way. Samsara, the container and contents, the world, and, Karma and afflictions, suffering, etc., Faith, compassion, emptiness meditation, The stages of grounds and paths, and,
Chinese
证悟功德显现之门和，果位佛陀的慈悲和，智慧神通威力和，事业恒常不断显现也，基道果之显现无尽此，自心唯一的显现而现，因此说无是不应理的。 轮回无始以来，直至后际边际之间，心之自性光明空性也，堕落恶趣地狱之时也，本体未堕落恶劣，何时圆满成佛之时，本体不变成善良。光明分恒常不断故非无，本来无有确定故非有，非二者亦非非二者，非彼等亦非其他故，此自心对此说是此是不可能的，不可说不可思于法界中安住。以见为主之语即第五。 自性见清净彼，与行之友相连结，黑白业果之细微上，取舍努力勤奋和，誓言和律仪如生命般守护，立誓和承诺之，善业努力勤奋地成办珍贵。依止谁则殊胜法增长和，与善相合且心意相投，知足且无论做什么，身语意三门与法相应也，高低如何皆是，若得如是善友则依止。如今仅是时代之过患，如彼之善友难得故，独自住于寂静处。制造佛法之障碍和，造作罪恶之业的，恶友远远地断绝。无论何者为友，今生之，贪图名利和现象，贪嗔等，若居住于增长，则，一个地方也不居住，前往遥远的他方最好。佛法修行增长之地，因是圣地故长久居住。贪嗔和偏袒增长之处，是成就者前辈的住所，是僧团或佛学院，是上师的法座也，不住留前往寂静处。顶礼和转绕等，身体之善业尽力成办，获得人身有意义。念诵祈请和持咒等，语之善业尽力而为，获得语之能力有利益。