English
The gateway to the emergence of realization and qualities, and the compassion of the resultant Buddha, and the wisdom, miraculous power, might, and activity that appear without interruption. This inexhaustible emergence of the ground, path, and fruit arises as the appearance of one's own mind alone. Therefore, it is not appropriate to say it is nonexistent. From beginningless samsara until the ultimate end, the nature of mind is clear and empty. Even when born in the lower realms of hell, its essence does not become evil. And when one becomes a fully enlightened Buddha, its essence does not become good. Because the aspect of clarity is continuous, it is not nonexistent. Because it is primordially without identification, it is not existent. It is neither both, nor not both. It is neither those, nor other than those. Therefore, it is impossible to say that this mind is this. Abide equally in the realm of the inexpressible and unthinkable. The fifth of the talks that focus on view. That pure view of self-nature should be connected with the companion of conduct. On the subtleties of black and white karma, strive diligently to adopt and abandon. Protect vows and commitments like your life. It is precious to diligently accomplish the virtue of what you have vowed and promised. Cherish whoever increases the sacred Dharma when relied upon, who connects with virtue and is of like mind, who is content, and whose three doors of body, speech, and mind are in accordance with the Dharma, no matter how high or low. If you find such a good friend, rely on them. Now, only because of the faults of the times, it is difficult to find such a good friend, so stay alone in a solitary place. Abandon bad friends who create obstacles to the Dharma and engage in sinful deeds from afar. No matter who is a friend, if dwelling with them increases attachment, hatred, etc., to fame and appearances in this life, then do not stay in one place. It is best to go far away to another place. Stay for a long time in a place where Dharma practice and experience increase, because it is a sacred place. Even if a place where attachment, hatred, and bias increase is the residence of accomplished predecessors, a monastic community, a Dharma college, or the seat of a lama, do not stay there; go to a solitary place. Do whatever virtuous deeds of body you can, such as prostrations and circumambulations. There is meaning in obtaining a human body. Do whatever virtuous deeds of speech you can, such as reciting scriptures, making supplications, and reciting mantras. There is benefit in gaining the power of speech.
Chinese
修习禅定和信心的自性等，努力于意乐的善法中；心于三摩地中自可证悟菩提。无意义的忙碌琐事，无休止的空谈言语，心怀不定的各种分别念，即使身处寂静处也毫无意义。难得的暇满人身，不要虚度光阴，应致力于佛法。精勤于供养和朵玛，以及作为功德之田的殊胜僧众，对佛像和佛塔进行供养，并向贫困者施舍。令总集之体的珍贵上师欢喜，并遵从其一切教诲。将无边六道众生观为本尊，并恭敬对待。如果观想父母并给予帮助，更何况是清净观待待兄弟道友呢。如果对众生和佛法有害，无论自己有多么重要的事情，都要立即放弃。如果成为诋毁三宝的因由，对讲修的法学院有害，或者导致僧团分裂，即使不为自己着想，罪恶的积累也无边无际，将在无数劫中处于地狱。更何况是故意为之呢？即使杀了父亲后供养母亲，又怎么会变成善事呢？损害他人的教法，却说要建立自己的教法，真是可悲啊！即使自身行为圆满，也不应轻蔑他人，不要认为自己的行为有多么高尚，无论显现多少取舍之境，一切都只是如幻的自显现。了知业果也如梦境一般，无论做什么都要以正念的哨兵守护。安住于取舍平等的状态中。这是行为方面的第六个教言。见解上无有边际和中心，行为上远离取舍。以无散乱的禅定来修持，必定会变得有意义。心于自明自知的原始状态中，不要人为地造作，自然安住。对于六根的显现无有阻碍，在放松的状态中保持觉知。对任何显现都要赤裸裸地认识其本性。如果不能认识显现的自性，那么无分别的空性禅修，也无法超越造作之法，终将无法持久，只是徒劳而已。当处于无造作的本性之中时，无论进行何种有造作的禅修，认识自性才是关键。
English
Strive for the virtues of the mind, such as practicing meditation and having faith. Through samadhi of the mind, enlightenment will naturally arise. Unnecessary busyness and distractions, endless empty talk and chatter, and the mind's restless and ever-changing thoughts are meaningless, even when sitting in solitude. This precious human body with leisure and opportunity, do not waste time, but dedicate yourself to the Dharma. Be diligent in making offerings and tormas, and to the Sangha, the supreme field of merit, make offerings to statues and stupas, and give generously to the poor and needy. Please the precious Guru, the embodiment of all, and accomplish whatever he says. Regard all sentient beings of the boundless six realms as your Yidam and treat them with respect. If you contemplate them as your parents and help them, what need is there to mention pure perception towards your Dharma brothers and sisters? If something is harmful to sentient beings and the Dharma, no matter how important it may seem to you, it is best to abandon it immediately. If it becomes a cause for blaspheming the Three Jewels, harms the monastic college of study and practice, or leads to division within the Sangha, even if you are not thinking of yourself, the accumulation of negative karma will be limitless, and you will remain in hell for countless eons. What need is there to mention doing it intentionally? Even if you kill your father and then make offerings to your mother, how could that become a virtuous act? Harming the teachings of others, yet claiming to establish your own teachings, how sad! Even if your own conduct is perfect, you should not despise others, and do not think that your own behavior is so superior. No matter how many situations of acceptance and rejection may appear, all are merely illusory self-manifestations. Knowing that karma and its results are like a dream, guard whatever you do with the mindfulness of a sentinel. Rest in the state of equanimity between acceptance and rejection. This is the sixth teaching on conduct. The view is without limit or center, and the conduct is free from acceptance and rejection. Practice meditation without distraction, and it will surely become meaningful. In the original state of the mind, which is self-aware and self-luminous, do not fabricate or alter it, but let it rest naturally. In the unobstructed appearance of the six senses, maintain awareness in a relaxed state. Recognize the naked essence of whatever arises. If you do not recognize the self-nature of what arises, then even the meditation on non-conceptual emptiness will not transcend the Dharma of fabrication, and will ultimately not be sustainable, but merely a joke. When you are in the uncontrived expanse, no matter what kind of fabricated meditation you do, the key is to recognize your own nature.
Chinese
因此，无论做什么都融入了不可为之的境界。无论显现和分别念如何生起，当认识到自己的本面时，便是超越言语的光明空性，亲眼见到自己赤裸的面容。心的自性是空明乐，并非由因缘所生，而是来自上师的窍诀，并非因为弟子智慧超群，而是事物本来的实相。应当如实地认识实相，恒常保持正念最为重要。对于上师、佛、珍宝，以强烈的信心和恭敬祈祷。上师的意和自己的心，如离戏虚空般二者，合而为一地祈祷。认识到自心是法身的自性，了知自身是本尊的身相，这是清净显现的无边扩展。了知六道众生皆为父母，慈悲心如虚空般广大。了知显现如幻，执着自然解脱。了知自心无生，便能占据不变的稳固之地。不执着于外境，也不执着于内，舍弃能取所取的觉性，是离二元的智慧，是空性与光明无二的法身。如同水倒入水中，如同油倒入油中，将显现和心识融为一体，应当以正念和觉知来守护。这是关于禅修时所说的话，第七部分。布施、持戒、忍辱，精进、禅定这五者，若以无所缘而摄持，便是波罗蜜多。更何况是智慧本身呢。上面所说的见、行、修，若能付诸实践，便是六波罗蜜多，一切都汇集于此。尽力进行供养、食子、布施，完全断除恶行和罪业，所做的一切都具有利他之心，为了佛法而忍受艰难困苦，忍受他人的伤害，日夜不懈地精进，以专注的心修持禅定，以及远离戏论的智慧，所有这些都必须以无所缘来增上。六波罗蜜多的修持没有其他的实践方法。以布施令众生欢喜，宣说与根器相符的佛法窍诀，引导他人如法修行，自己也依佛法而行。布施、爱语、利行、同事。
English
Therefore, whatever is done dissolves into the realm of the impossible. No matter what appearances and thoughts arise, when one recognizes one's own face, it is the clear emptiness beyond words, and one sees one's own naked face. The nature of mind is empty, clear, and blissful, not arising from conditions, but from the guru's key instructions, not because the disciple is supremely intelligent, but because it is the actual reality of things. One should recognize reality as it is, and constantly maintaining mindfulness is most important. To the guru, Buddha, and precious jewel, pray with strong faith and reverence. The guru's mind and one's own mind, like non-elaborate space, the two, pray that they become one. Recognize that one's own mind is the nature of the Dharmakaya, and know that one's own body is the form of the deity, this is the boundless expansion of pure appearances. Know that the six realms of beings are all parents, and compassion is as vast as space. Know that appearances are like illusions, and clinging naturally dissolves. Know that one's own mind is unborn, and one can occupy the unwavering, stable ground. Not clinging to external objects, nor clinging to the internal, the awareness that abandons both the grasper and the grasped, is the wisdom free from duality, is the Dharmakaya inseparable from emptiness and luminosity. Just as water is poured into water, just as oil is poured into oil, merging appearances and consciousness into one, one should guard it with mindfulness and awareness. This is the seventh part of the words spoken during meditation. Generosity, discipline, patience, diligence, and meditation, these five, if they are taken with non-objectification, are paramitas. What need is there to mention wisdom itself? The view, conduct, and meditation spoken of above, if put into practice, are the six paramitas, and everything is gathered here. Strive to make offerings, tormas, and generosity as much as possible, completely abandoning evil deeds and sins, and whatever is done should have altruistic intention, enduring hardships for the sake of the Dharma, enduring harm from others, diligently striving day and night, practicing meditation with focused mind, and the wisdom that is free from elaboration, all of these must be enhanced with non-objectification. There is no other practice for the practice of the six paramitas. Make sentient beings happy with generosity, proclaim the Dharma key instructions that are in accordance with their capacity, guide others to practice according to the Dharma, and oneself also act in accordance with the Dharma. Generosity, kind speech, beneficial action, and acting in accordance.
Chinese
所谓的四种摄受物，被说是成办利他之法。 总的来说，自己以自心来修持，这是般若波罗蜜多。 这是自性光明的瑜伽。 对于一切显现声响，从原始以来，就盖上印章，这是大手印。 在轮回和涅槃二者的坛城中，如果不了悟心之本性，那么所做的法事也只是天人的因。 现在即使认为这是究竟的空性，也接近于堕入无色界。 身语的行为即使很深奥，也是三十三天之天子。 在自心（梵文：Citta，天城体：चित्त，罗马拟音：Citta，汉语字面意思：心）的帐篷中，即使观修了珍贵的上师，也不要对信心有所犹豫。 观察自心，安住于平等。 慈悲心要不断地修持。 由于空性和觉性无二无别，所以没有分别念和无分别念的破立。 由于显现和空性无二无别，所以没有烦恼和智慧的取舍。 由于自他和好坏无二无别，所以对天神和鬼怪没有取舍。 由于轮回和涅槃无二无别，所以对于苦乐又何须破立？ 你们不要取舍，修持大手印。 安住于平等味一之状态。 安住于多味一体的状态。 毫无希冀地放下吧。 毫无我执地舍弃吧。 自心和法界没有分别。 生死没有差别。 根本不变的信心，是所有功德的根本。 不掺杂自利的利他，是大乘道的根本。 无论如何都要舍弃不必要的执着，这是心转化为佛法的根本。 体验证悟和信心，是修行人所需要的。 无论出现什么境缘都能安住于平等，这是能够提升境界的人所需要的。 仅仅生起如幻的体验时，就认为八法之分别念已经泯灭。 认为不会沉入水中，不会被火烧，没有寒热痛苦等等。 此外还有八功德等等。 当零星地生起功德时，傲慢自满的魔障就会出现，因此有禅修堕落的危险。 所以要随意舍弃好乐执着和欢喜心。 贪恋梦境的修行人，是陷入了二元对立的束缚中。 贪恋伟大的功德，是被散乱的风所吹走。 当禅修融入集体时，努力。