Chinese
具有需要观察的贪执。 对于未做就不会产生的敬信， 它根本就是摇摆不定、颠倒的。 即使认为法自己会修行，这种想法很好， 但那只是声音而已，看不到意义。 没有佛与众生的拉扯。 在心意法身无生唯一中， 行为即使有错也能理解。 无偏的利生事业非常广大。 加持入也好，不入也好， 成就得到也好，没得到也好， 下决心说没有其他皈依处， 坚定信念而祈祷。 将心意无二地安住。 哪里有不生的禅修的自主权呢？ 想要饮食丰足的安乐， 会妨碍善行，散乱很大。 名为顺缘的散乱， 瑜伽士不需要。 心中强烈的出离心和厌离感， 独自一人居住时是悲伤的伴侣。 身体生病时是照顾疾病的人。 对于忆念饮食的散乱， 是面对对抗的顺缘。 对于以前未做过的事情， 所做的一切都变成了轮回的资粮。 现在放松于无所作为的状态中， 已经占据了永恒的要塞。 即使努力进行人为的善行， 也无法占据不变的永恒之地。 虚空无迁变的要诀， 自然安住就能获得不变。 不要对自生起进行改造， 认识不做作非常重要。 心无分别而自明时， 明亮而空性的那个， 认识自性就是法身。 自己认识自己的时候， 无论念头的幻化多么强大， 无论苦乐的显现多么众多， 一切都是法身的游舞。 念头和无念没有差别。 安住和变化的自性显现。 如冰融化成水一般， 所显现的一切都清晰地显现在自心中。 显现时就没有痕迹，像幻觉一样。 空性的显现从未停止。 从上面的佛陀三身， 到下面的地狱， 一切没有不显现的。 无论如何显现，都远离戏论。 超越一切言语的范畴。 心体验着自明的巨大喜乐。 再次增上具有戏论的善行。 一切都是大手印的游舞。 从方法和智慧二资粮的圆满中， 才能证悟佛陀的密意。 去修持它。
English
Possessing the attachment of needing to observe. That devotion that arises only when not done, It is fundamentally wavering and inverted. Even if one thinks that the Dharma practices itself, that thought is good, But that is just sound, one does not see the meaning. There is no pulling between Buddha and sentient beings. In the mind, the Dharmakaya, unborn and unique, Even if actions are wrong, they can be understood. The impartial benefit of beings is very vast. Whether blessings enter or not, Whether accomplishments are attained or not, Resolve that there is no other refuge, And pray with firm conviction. Rest the mind and heart as inseparable. Where is the freedom of non-arising meditation? The desire for the happiness of abundant food and clothing, Greatly distracts from virtuous practice. That distraction named as a favorable condition, Is not needed by yogis. That strong renunciation and aversion in the mind, Is a companion of sadness when living alone. When the body becomes ill, it is the one who cares for the illness. For the distraction of remembering food and clothing, It is a favorable condition for facing and opposing it. For something that has not been done before, Everything that has been done has become provisions for samsara. Now relax in a state of non-doing, You have seized the eternal fortress. Even if you strive in contrived virtuous actions, You have not seized the unchanging eternal ground. That key point of the unchanging expanse, If left in its natural state, you will attain the unchanging. Do not try to modify self-arising, Recognizing the un-contrived is very important. When the mind is free from concepts and self-luminous, That which is luminous and empty, Recognizing its own face is Dharmakaya. When one recognizes oneself, No matter how powerful the magic of thoughts, No matter how many appearances of happiness and suffering, Everything is the play of Dharmakaya. There is no difference between thought and non-thought. A self-manifestation of abiding and changing. Like ice melting into water, Whatever appears is clearly manifest in one's own mind. From the time of appearance, there is no trace, like an illusion. The appearances of emptiness have never ceased. From the three bodies of the Buddha above, To the hell realms below, Everything appears without fail. However it appears, it is free from elaboration. Transcending the realm of all speech. The mind experiences the great bliss of self-awareness. Again, increase the virtuous actions with elaboration. Everything is the play of Mahamudra. From the perfection of the two accumulations of method and wisdom, The intention of the Buddha is realized. Practice it.
Chinese
如同甘露一般，如果只是口头说说，那就是空谈。务必在相续中修持，请给予能让自己精通实修的教导。这也是多罗那他尊者对苏雅·比扎雅的教诲。吉祥！顶礼上师。顶礼珍贵的上师莲足。孩子你如果想去阿里上部地区，就将这串珍贵的正法作为赠礼献给你。这难以获得的暇满人身，自己也活不过一百岁，今晚自己也没有把握，所以在此生的事情没有做完之前，要生起会死的厌离心。三恶道中没有安乐，即使生于天界和人间也有痛苦，无论住在哪里都像监狱，和谁相处都像狱卒，一切受用都像狱粮，要思考何时才能从中解脱。曾经做过母亲的这些众生，在轮回中漂泊真是可怜。自己不能只求安乐，现在就要为了获得佛陀果位，发起强烈的菩提心并努力修行。即使自己需要下地狱，也不能伤害他人。即使以王位作为报酬，也不能舍弃殊胜的菩提心，无论发生什么重要的事情，都不要忘记利他之心。要有像射箭一样坚定的决心，像岩石一样稳固的誓言，像狮子一样勇敢的心。以大悲心，对上师和本尊这些具有慈悲加持者，恭敬地祈祷。对待病人要像医生，对待迷路的人要像向导，要像他们一样用心。厌离心、慈悲心和虔诚心这三者，是前行引导的最终精华。在实修实相时，即使精通经论，如果没有窍诀也无法入门。身体结跏趺坐，语不言说安住本然，心不造作安住自性，不要散乱，松紧适度。无论出现什么，都要用正念的哨兵抓住。显现不会停止，会显现一切。自性不成立，什么也不是。诸佛的密意，也必定是这唯一之法。自心是法身，是道用。空性的显现不会停止，外将外器世界和内情众生转化为本尊，将听到的声音理解为咒语。内将自身观想为本尊，将说出的话理解为咒语，将忆念观想为如幻如化的修法。
English
Like nectar, if it's just lip service, it's empty talk. Be sure to practice it in your continuum, please give teachings that will allow me to master the practice. This is also the teaching of Tāranātha to Sūrya-vijaya. Maṅgalaṃ! Homage to the Guru. Homage to the precious feet of the Lama. Child, if you wish to go to the upper region of Ngari (阿里，Ngari Prefecture, Tibet), I offer this precious rosary of the sacred Dharma as a gift. This human body with leisure and opportunity, which is difficult to obtain, one will not live for a hundred years, and there is no certainty even for tonight, so before the affairs of this life are finished, generate a sense of renunciation that one will die. There is no happiness in the three lower realms, and even if born in the realm of gods and humans, there is suffering, wherever one stays it is like a prison, whoever one associates with is like a prison guard, all enjoyments are like prison rations, think about when one will be liberated from this. These beings who were once mothers, wandering in samsara are truly pitiful. One cannot be content with just seeking comfort, now one must generate a strong bodhicitta and strive to practice in order to attain Buddhahood. Even if one has to go to hell, one must not harm others. Even if offered a kingdom as a reward, one must not abandon the supreme bodhicitta, no matter what important things happen, do not forget the altruistic mind. One must have a firm determination like shooting an arrow, a vow as solid as a rock mountain, and a courageous heart like a lion. With great compassion, respectfully pray to the Lama and the Yidam, who have compassionate blessings. Treat the sick like a doctor, treat the lost like a guide, and have a mind like theirs. Renunciation, compassion, and devotion, these three are the ultimate essence of the preliminary guidance. When practicing the true nature, even if one is proficient in scriptures and reasoning, without the key instructions, one cannot enter. The body assumes the vajra posture of meditation, the speech remains silent in its natural state, the mind remains uncorrected in its own place, do not be distracted, and maintain a balance between tightness and looseness. Whatever arises, seize it with the sentinel of mindfulness. Manifestation will not cease, it will manifest everything. Self-nature is unestablished, it is nothing. The intention of all Buddhas is also definitely this one Dharma. One's own mind is the Dharmakāya, it is the path. The appearance of emptiness does not cease, externally transform the outer world and inner beings into deities, understand the sounds heard as mantras. Internally visualize oneself as the Yidam deity, understand the words spoken as mantras, and contemplate the memories as illusory practices.
Chinese
饮食甘露衣物天物等，无论做什么都转为佛法，显现是报身道的窍诀。快乐时祝愿众生快乐，痛苦时取走一切众生的痛苦，所做的一切善根都为利他而回向，行为是化身道的窍诀，本体是三身道的窍诀。从现在起直到未成佛之间，务必需要今生，暂时任何时候都不要与正法分离，强烈修习不离的愿望，一切行为中用忆念的铁钩抓住并修习，恒常不离地修持。一切善根、佛法行持和修习，无论做什么都回向成为成佛之因，从成佛之后也使一切众生，安立于无上胜妙之地，以极大的精勤发愿。发愿、忆念、回向这三者，是后续修习的究竟。从离戏的境界中，将一切有戏都，一心一意地修持，对任何事物都不执着，像傻子一样地修习。以前多次讲过的，用这个精华也能生起欢喜。 这是多罗那他所说。吉祥！恰！这是对月山哇扎巴桑的教诲。༈ 顶礼 गुरु (藏文：གུ་རུ་，梵文天城体：गुरु，梵文罗马拟音：guru，汉语字面意思： गुरु上师)。我这个放荡不羁的瑜伽士嘉康巴，没有办法说出所有的经验，稍微说一点会怎么样呢？如果不合您的心意，就放下吧。作为上师供养而得名的这份口粮，是毁坏自身的一个原因，独自一人呆着不好吗？这种没有确定界限的善行，没有超出虚假的表面功夫，如果加以辨别不好吗？即使得到了传承不明的法，也不会产生加持和成就，如果遇到关键之处不好吗？智慧小却疑虑大，这是不生起信心的预兆，如果消除疑惑不好吗？这种无法改变的行为，是浪费生命的魔鬼，干脆放弃不好吗？奔走于城镇仪轨的寺庙，是名为僧人的俗家人，如果去空旷的山谷不好吗？在寂静的地方拥有喧嚣的财富，住在寺庙里也是白白浪费，如果一心一意地修行不好吗？总之，对于所能想到的一切都付诸行动，会让人神鬼三者都感到羞耻，前
English
May all food, drink, nectar, clothing, divine objects, and whatever is done be transformed into Dharma. Appearance is the path of the Sambhogakaya. When happy, I pray that all beings be happy. When suffering, I take on the suffering of all. Whatever virtue is done, dedicate it to the benefit of others. Actions are the path of the Nirmanakaya. The essence is the path of the Trikaya. From now until enlightenment, this life is essential. At all times, cultivate a strong desire not to be separated from the sacred Dharma. In all activities, hold on with the iron hook of mindfulness and practice. Always practice without separation. Dedicate all roots of virtue, Dharma practice, and training to the cause of enlightenment. And after enlightenment, may all beings be established in the supreme and excellent state. Make aspirations with great diligence. Dedication, mindfulness, and aspiration are the ultimate practice. From the state of non-elaboration, practice all elaborations with one-pointedness. Do not cling to anything, but practice like a fool. May this essence, which has been taught many times before, also bring joy. This was spoken by Taranatha. Mangalam! This is an instruction to Zla Riba Drak Zang. ༈ Namo Gurave (藏文：གུ་རུ་，梵文天城体：गुरु，梵文罗马拟音：guru，汉语字面意思： गुरु上师). I, the wandering yogi Gyalkhampa, cannot speak of all experiences. What if I say a little? If it does not please your mind, then leave it. This food, which is named as an offering to the Guru, is a cause for the destruction of oneself. Is it not better to stay in solitude? This virtuous practice without fixed boundaries does not go beyond false appearances. Is it not better to discern? Even if one receives Dharma from an unknown lineage, blessings and accomplishments will not arise. Is it not better to reach the essential point? Small wisdom but great doubts, this is a sign of not generating devotion. Is it not better to abandon doubt? This unchangeable activity is a demon that wastes life. Is it not better to abandon it completely? The monastery that runs after town rituals is a householder named a Dharma practitioner. Is it not better to go to an empty valley? Wealth that is noisy in a solitary place makes staying in a monastery meaningless. Is it not better to practice with one-pointedness? In short, acting on everything that comes to mind makes gods, demons, and humans feel ashamed. The front
Chinese
一心专注于此不好吗？ 只是执着于言辞， 是对意义的普遍性的良好执着。 舍弃言辞不好吗？ 离戏、不可说、不可思等等， 无论说多少“好啊好啊”、“深奥啊深奥”， 实际上都没有到达顶点的时候， 没有到达考察的尽头的时候， 只是比心还要大而已。 不考察而放松不好吗？ 生起次第不明显的模糊， 毫无益处，实在令人厌烦。 稍微弄清楚不好吗？ 想要睡觉，想要侧卧， 想要在阳光下待着的恶劣习气， 说是修行，实际上没有修行的时候。 培养忍耐不好吗？ 必须思考的重要事情， 将必要的修行付诸东流。 对无分别下决心不好吗？ 以为无能为力，痊愈后再做， 却沉溺于懒惰的魔鬼。 立即行动不好吗？ 无因而期待结果， 期待立即出现一个征兆， 想要贤哲、持戒者和成就者的名声， 以无法隐藏的方式接近世俗的佛法， 舍弃大谎言不好吗？ 对上师的教言生起定解， 想一想往昔成就者的传记， 擦掉任何生起的自见， 总之，因为无量，所以静静地坐着， 如果认为那是真实的，就放在心里， 如果不合适，就从耳朵里放走， 听也好，我对你没有喜欢， 不听也好，我对你没有憎恨。 如此这般，是达拉那他向月亮山人扎巴桑波的亲近教诲。 善哉！吉祥！ 献给具信的南嘉。 顶礼上师！ 儿子具信的尼玛南嘉， 您年纪稍稍成熟， 与甚深意义相遇，实在令人高兴。 称呼他为知识渊博的格西， 也是为了应对衰老和死亡的到来。 临终时，期待一个好的连接， 和一个好的即时道路， 如果没有体验到自解脱， 就不会有自生的自在。 不要太多的心念散乱，自己高兴就好， 不要努力，放松就好， 如果散乱了，就把它看作没有禅修， 这种不费力的念头像河流一样， 不要散乱，让它持续不断。 正行和间歇没有差别， 请记住死亡和中阴的时刻