English
Foolish and ignorant, yet preparing for this life, now is the time to truly let go of everything, cultivate an unbiased mind, and be someone without attachments. Those who are called lamas do not practice Dharma either, and the disciples have no one to keep their vows, all people have no sense of shame. In this degenerate age when the Buddha's teachings are declining, no matter how much you try to help others, it mostly not only does not help but is harmful to yourself. Only when you yourself are steadfast in the Dharma can you continuously benefit others. For the time being, entrust this life to emptiness, abandon seemingly altruistic actions, value self-interest, now is the time to cling to the sacred Dharma. Therefore, please think again and again. This is Tāranātha's self-exhortation at Samding at the age of twenty-three. Maṅgalaṃ! This is a song of my own realization. Oṃ Svāsti! I prostrate to all the lamas! The incomparable refuge, the venerable lama, just hearing the name is full of supreme meaning, I pray from the bottom of my heart with reverence, please bless me, a faithful disciple. There are three roots of Dharma: devotion to a qualified lama, cultivating compassion and bodhicitta, and cultivating non-conceptual self-nature. Thinking about the difficulty of obtaining leisure and fortune, thinking about impermanence and death, will prevent the desire to pursue this life, this is the practice of the lower person. Firmly believing in the infallibility of karma and its results, thinking about the suffering of samsara, will generate the desire to seek liberation, this is the practice of the middle person. Cultivating the two bodhicittas, eliminating the Hinayana and conceptual clinging, this is the practice of the great person. Visualizing the deity body as appearance-emptiness, cultivating the mind-essence of great bliss and clear light, this is the practice of mantra. In such a degenerate age of evil, true spiritual friends are very rare, they pretend to be practitioners, gathering retinues and wealth and enjoyment, after gathering they cling to their own sect, and speak ill of other sects. Pretending to be ascetics for fame, tantric practitioners who act as they please, taking clinging to good speech as the main thing, building temples for profit, giving lectures and explanations to appear learned, and monks who are merely outwardly dignified, etc., all hope that they are pure practitioners, for their own comfort and power
Chinese
为了修持之故。 时乱暴戾的伪善者， 佛法连口头上的都没有， 只经营今生的计划。 依靠自己的眷属们， 也只用于今生的权势。 在美好的土地衣裳中央， 拥有军队和骏马的喧嚣， 临死时自己内心后悔， 但仍然为了欺骗他人， 发出巨大的谎言咆哮。 应当舍弃那样的上师。 最初依止上师之时， 不要满足于随便怎样都行， 要依止如法教导的上师。 一旦依止上师完毕之后， 无论行为示现如何， 都要确认为真正的佛陀。 请求灌顶、传授和诀窍， 请求甚深密续的传授， 对上师生起虔诚，祈祷， 殊胜的成就由此而生。 他们上师虽多，却专注于一位。 无论那是佛还是众生， 无论行为和智慧如何， 都要以不骄慢和不虚伪来祈祷。 又对金刚持生起向往， 一遍遍述说传承的伟大， 他们根本的上师是金刚持， 如果视为凡人就从根本上错了。 抬高或贬低，你自己知道。 心中没有怀疑和虚伪的名字， 心无所系，虔诚坦然， 让自显自然消融。 六道一切众生， 没有谁不曾是慈爱的父母。 自己想要安乐， 抛弃父母的恶人， 行为调柔，内心寂静， 比普通人更加无耻。 修持希望众生安乐的慈爱， 以及希望脱离痛苦的悲悯。 不要仅仅停留在心中， 落实到行动非常重要。 想要安置于殊胜菩提， 说“佛”这个词的声音很大。 在无自性的实相中， 无论显现什么，都以慈悲之心， 即使无所修，也要努力修持。 在遍满显现、无有执着的境界中， 清净显现、无偏袒的自显现。 米帕（མི་བདག་，约1846-1912）上师对我开示， 通过体验它，一种快乐油然而生。 孩子你也应该学习这个。 在唯一的觉知瑜伽中， 除了生起即解脱的显现之外， 连对境和有境的执着也平息。 清空虚假的分别念之城， 一切思
English
For the sake of practice. In times of turmoil, the deceitful ones are fierce, They have no Dharma, not even in words, They only manage plans for this life. All the retinues that depend on them, Are only used for the power of this life. In the center of a beautiful land-garment, With the clamor of armies and steeds, At the time of death, their own minds regret, But still, to deceive others, They utter great roars of lies. Such a lama should be abandoned. When first relying on a lama, Don't be content with just anything, Rely on a lama who teaches according to the Dharma. Once you have finished relying on a lama, Whatever their actions and teachings may be, Resolve them as being the actual Buddha. Request empowerments, transmissions, and instructions, Request the transmission of profound tantras, Generate devotion to the lama, and pray, The supreme siddhis will arise from that. Though they have many lamas, meditate on one. Whatever that may be, Buddha or sentient being, Whatever their actions and knowledge may be, Pray with no arrogance or hypocrisy. Also, generate longing for Vajradhara, And repeatedly speak of the greatness of the lineage, Their root lama is Vajradhara, If you take them as an ordinary person, you'll fundamentally err. Raising up or lowering down, you yourself know. In your mind, there is not even the name of doubt or hypocrisy, With a mind unattached, devotion is clear, Let self-arising dissolve naturally. All sentient beings of the six realms, There is none who has not been a kind parent. Desiring happiness for oneself, The evil person who abandons their parents, Even if their behavior is gentle and their mind is peaceful, Is more shameless than ordinary people. Cultivate loving-kindness that wishes for the happiness of all beings, And compassion that wishes for them to be free from suffering. Don't just leave it in your mind, It is very important to put it into practice. Wanting to establish yourself in supreme enlightenment, The sound of saying "Buddha" is very loud. In the reality of no self-nature, Whatever arises, do so with compassion, Even if there is nothing to practice, strive to practice. In the state of all-pervading appearance, without clinging, Pure appearance, impartial self-arising. Mipham (མི་བདག་, c. 1846-1912) Lama showed me, By experiencing it, a joy arises. Child, you too should learn this. In the yoga of single-pointed awareness, Apart from the arising of liberation at birth, Even the traces of object and subject are pacified. Empty the city of false conceptual thoughts, All thin
Chinese
于此界限而止息，任运而生即入于禅修，无论如何修饰亦是浑然天成。动摇之念融入动摇之空性中，止观之希求消逝，于无所住之自性安住。断绝庸常之分别念生起，于显现之门无不显现之事。此谓广阔无垠之瑜伽。于此彻底根除之禅修中，所有有为皆入于无为之境，顺缘与逆缘融为一体，烦恼与智慧无取舍。于此义上，务必能立得住脚。时而将觉性置于无所依，时而大大观照所显现的一切。有时将观视之法收摄于虚空，有时收紧，有时放松。有时缘于所缘而修，有时置于未修饰之自然状态，有时再三寻觅自心。何时能现前根除之境？唯有信心与恭敬至关重要。体验如太阳般升起落下，然不变之义，其证悟如虚空，理解如迷雾般升腾。此以上乃大手印之歌，务必善用其精华。拙火瑜伽乃安乐之道，无实幻身乃道之殊胜。白日瑜伽甚为奇妙，于显现声响为本尊之清净显现中，以融乐拙火之燃滴，于中脉融摄之乐空道。本尊二取之显现离戏论，修持无实幻化之意念，执持幻化于法界中断灭。修持此道，瑜伽士！于此子努力，乃心之忠告。夜晚入睡乃法身，当气与心系缚于命脉时，于睡眠之次第融入光明之境，修持乐明空不变。此梦中错乱之习气，以意念调伏后转为本尊身。以无偏颇之体验调理脉，把握中阴甚为奇妙。三界汇聚于一瞬间，从空性中升起为本尊身，气与心于心间升起融入。若修此，则三身之成就至关重要。白日应增上佛法行持，夜晚修持甚深之禅定，此乃日夜二者之行持。黎明清晨修持拙火，白日应修幻身，傍晚入睡之际，修持睡眠之光明，正午修持光明。
English
Here the boundary ceases. Whatever arises naturally becomes meditation. However you try to fix it, it remains spontaneously present. Fluctuations dissolve into the emptiness of fluctuation. The desire for equipoise and post-equipoise vanishes. The one self-abiding state where there is nothing to abide in. The arising of ordinary thoughts is cut off. There is nothing that doesn't appear in the gateway of appearance. This is called the yoga of vast openness. In this meditation of decisive severance, all elaborations become the state of non-elaboration. Favorable and unfavorable conditions become indistinguishable. Afflictions and wisdom are free from acceptance and rejection. You must be able to stand firm in this meaning. Sometimes leave awareness without support. Sometimes look intently at whatever appears. At times, restrain the way of looking into the sky. Sometimes tighten, sometimes loosen. Sometimes meditate with an object of focus. Sometimes leave it uncorrected, just as it is. Sometimes repeatedly search for your own mind. When will severance be directly realized? Faith and devotion alone are very important. Experiences rise and set like the sun. The unchanging meaning, realization, is like the sky. Understanding dawns like mist. Beyond that is the song of the Great Seal. It is very important to make the most of it. Tummo yoga is the path of bliss. The illusory body, devoid of truth, is the best of paths. Daytime yoga is very wonderful. In the pure vision of appearances and sounds as the deity's form, with the burning and dripping of melting bliss tummo, the path of bliss and emptiness dissolves into the central channel. The appearance of the deity's dualistic appearance is free from elaboration. Meditate on the intention of unreal illusion. Grasping at illusion ceases in space. Practice this path, yogi! Strive for this child, it is a heartfelt advice. At night, falling asleep is the Dharmakaya. When the wind and mind are bound in the nadi, in the state of the dissolving stages of sleep into clear light, meditate on unchanging bliss, clarity, and emptiness. Transform this habitual imprint of dream delusion into the deity's form by purifying it with intention. By training the channels of impartial experience, it is very wonderful to seize the bardo. Gather the three realms in an instant. Arise from emptiness into the deity's form. Make the wind and mind rise and enter into the heart. If you practice this, it is very important to accomplish the three bodies. Increase Dharma practice during the day. Meditate on profound samadhi at night. This is the activity of both day and night. At dawn, in the early morning, meditate on tummo. During the day, practice the illusory body. In the evening, when falling asleep, practice the clear light of sleep. At noon, practice clear light.
Chinese
梦修。如果禅定不稳固，就努力修持具有仪轨的法行。修本尊，念咒，做供养。造擦擦，绕转，顶礼，读经。努力修持这七种。刚醒来就修信心。同样，猛烈地修慈悲心。赞颂，祈祷，顶礼，供养。忏悔堕落，再次约束。布施食子等等。努力在座间念诵等等。尽力做七支供。特别是多发愿。座间休息时阅读经文。一切行为都要依靠正念和正知。观察自己相续的过失。像这样应用于一切座间休息时。饮食也要与法相应。当证悟现前，能够压倒其他显现，并且见到许多必要时，即使是苦行，行为也很稀奇。孩子，在你没有这样之前，谨慎行事至关重要。向本尊和上师祈祷，请求教言。如果没有亲眼见到的福分，就把梦境和境相确定下来。在兜率天欢喜园，极乐世界，གྲུ་འཛིན་རི（圣地名）和邬金，以及五台山等地，向三族怙主的坛城，请求谒见并请求教言。对于无脑、虚伪、游荡，不守护誓言的，新交往的谄媚的上师，以及法很多却没有归宿的人，能够信任一切是很重要的。然而，要保持清净的显现。这是多罗那他（Tāranātha）给自己的弟子斯丹吉巴·蒋巴·竹奔桑波（Stan gcig pa byams pa 'gro phan bzang po）的教诲，也是在昂仁（ngam rings）所作的，自己证悟的歌。吉祥！嗡 索 悉 底 扎 贝 呀（藏文：ཨོཾ་སྭ་སྟི་པྲ་ཛཱ་བྷྱཿ，梵文天城体：ओṃ स्वस्ति प्रजा भ्यः，梵文罗马转写：oṃ svasti prajā bhyaḥ，汉语字面意思：嗡，吉祥，众生）。 向胜者金刚持真身的上师，以永不分离的强烈渴望，恭敬地祈祷，请加持。祈请将弟子学生的思想转变为佛法。无定行瑜伽士嘉康巴（rgyal khams pa）献上永久解脱的劝告：除了正法之外，没有其他的未来之王，有智慧的人请辨别。今生的所有安乐都是欺骗的法，现在觉得欢喜而迷惑心识，但不会长久，会显现自己的实情。对于欲妙受用的贪执，从无始以来就成了恶习，现在