English
Wouldn't it be better to focus single-mindedly? Just clinging to words, Is a good clinging to the generality of meaning. Wouldn't it be better to abandon words? Freedom from elaboration, unspeakable, unthinkable, etc., No matter how much you say "Good, good," "Profound, profound," In reality, there is no time to reach the peak, There is no time to reach the end of investigation, It's just bigger than the mind. Wouldn't it be better to relax without investigating? This vague generation stage that is not clear, Is of no use, it's really annoying. Wouldn't it be better to make it a little clearer? Wanting to sleep, wanting to lie on your side, This bad habit of wanting to stay in the sun, Saying you are practicing, but there is no time to practice. Wouldn't it be better to cultivate patience? Important things that need to be thought about, Send the necessary practice to the wind. Wouldn't it be better to decide on non-discrimination? Thinking that you can't do it, and then do it after you recover, But you are indulging in the demon of laziness. Wouldn't it be better to act immediately? Expecting results without cause, Expecting a sign to appear immediately, Wanting the fame of scholars, monks, and accomplished ones, Approaching worldly Dharma in a way that cannot be hidden, Wouldn't it be better to abandon big lies? Generate certainty in the Guru's words, Think about the biographies of past accomplished ones, Erase any self-view that arises, In short, because it is immeasurable, sit quietly, If you think it is true, keep it in your heart, If it is not appropriate, let it go from your ears, Whether you listen or not, I have no liking for you, Whether you don't listen or not, I have no hatred for you. Thus, this is Tara Natha's close advice to Zawa Ripawa Drakpa Sangpo. Good! Auspicious! Dedicated to the faithful Namgyal. Homage to the Guru! Son, faithful Nyima Namgyal, You are a little older, Meeting with profound meaning, it is really pleasing. Calling him a knowledgeable Geshe, Is also to deal with the arrival of old age and death. At the time of death, expect a good connection, And a good immediate path, If you have not experienced self-liberation, There will be no self-born freedom. Don't have too many mental distractions, just be happy, Don't try hard, just relax, If you are distracted, see it as no meditation, This effortless thought is like a river, Don't be distracted, let it continue uninterrupted. There is no difference between sessions and intervals, Please remember the moment of death and Bardo.
Chinese
诶！有为的善行远远抛开，无为的修持才最重要。再次迅速相遇后，对于修行证悟，尽力去做必须的提升。这也是达喇纳塔所说。 芒嘎朗！ 这是关于《十法经》。 宛如洁白秋季的云朵，从极度清净的纯净意乐中，降下美妙词句的甘霖，长久成为心灵安乐的滋养。 象征着洁白清凉光芒的，精美四方丝绸，将四面八方都染成白色，这是利他事业兴盛的征兆。 在您这样智慧广大的论藏智者面前，我这样的人如何能言说呢？ 对于深奥广大的教义，难以衡量，所有通过闻思而确立的，都以清净的意乐来接受，并为聪慧者广为宣说。 即使坐在说法者的位置上，也仅仅追求享乐，耽误了佛法事业，这是对经教的盗贼。 即使表面上看来是在讲经说法，如果不是以菩提心来摄持，一生都在贪嗔的因缘中度过，自己和他人无法从轮回中解脱，这是破坏他人利益的盗贼。 经部和续部，智者成就者的教言，具有往昔加持的光辉，对于优秀的论典和注释，要努力学习，不需要后世的言论。 往昔的智者是成就者，后世的智者是冒牌的智者。 与其在漫长的时间里布施财物，不如布施一天的佛法，佛陀如是说。 对于为了名声和地位的说法，也有将佛法当作商品出售的罪过。 调伏自心才是最重要的，请善知识们铭记于心。 芒嘎朗！ 致主人，持咒者扎西多杰。 在此必须说明的是，那些专注于词藻修辞的学者们，将分别念的言辞误认为是真实的意义。 一些心智狭小的人，放弃了止观禅定，转而进行闻思。 仅仅通过不明白的盲修，就产生傲慢，并且以错误的修行方式度日。 远离了念诵、精进、舍弃、空性和慈悲，与殊胜的菩提心相距甚远。 经部论典、密咒以及所有窍诀，都汇集和流向的地方，一切佛法的根本是自
English
E! Abandoning virtuous deeds with elaboration, practicing non-elaboration is most important. Meeting again quickly, for the realization of practice, do whatever is necessary to improve. This is also what Tāranātha said. Maṅgalaṃ! This is about the "Ten Dharma Sutra." Like white autumn clouds, from the pure intention of great purity, falls the rain of sweet words, which for a long time becomes the nourishment of mental happiness. Symbolizing the white and cool light, the exquisite square silk, which makes all directions white, is a sign of the flourishing of altruistic activities. How can someone like me speak before such a wise scholar of the vast treatises? For the profound and vast teachings, which are difficult to measure, all that is established through hearing and thinking is accepted with pure intention, and widely proclaimed to the intelligent. Even sitting in the position of a speaker of Dharma, only seeking enjoyment, delaying the activities of Dharma, is a thief of the teachings. Even if it appears to be teaching and listening to the Dharma, if it is not embraced by bodhicitta, one spends one's life in the causes of attachment and aversion, and neither oneself nor others can be liberated from saṃsāra, this is a thief who destroys the benefit of others. Sūtras and tantras, the words of wise and accomplished beings, have the glory of past blessings, and one should diligently study the excellent treatises and commentaries, and not need the words of later generations. The wise of the past were accomplished ones, the wise of later generations are fake wise ones. It is said that giving Dharma for one day is superior to giving wealth for eons. There is also the fault of selling Dharma as a commodity for those who preach Dharma for fame and status. Taming one's own mind is the most important, please keep that in mind, spiritual friends. Maṅgalaṃ! To the owner, mantra holder Tashi Tobgyal. Here it must be stated that those scholars who focus on rhetoric and figures of speech mistake the words of conceptual thought for the true meaning. Some small-minded people abandon śamatha-vipaśyanā meditation and turn to hearing and thinking. Merely through ignorant blind meditation, arrogance arises, and they spend their days in wrong practices. They are far from recitation, diligence, renunciation, emptiness, compassion, and supreme bodhicitta. The place where all sūtras, treatises, secret mantras, and all instructions converge and flow, the root of all Dharmas is one's own.
Chinese
仅仅是心啊！心性本初未生显空性。好坏苦乐种种显现，是自显无灭之妙用，故莫作希忧任其自然住。于识自面中放舍无方之执，乃是息障增益一切之究竟。为成办成就事业勤精进，亦当于离希忧之界中不动摇而行持。此乃名为方便智慧双运之口诀。吉祥！善哉！此乃噶玛噶举之上师教言。心无定准，觉性空明，此等种种，以无生起之窍诀故，虽难与他人心意相合，然亦示现深奥之法义。所谓正义与了义，于实相上无有差别。无定准而显现之自心，乃是假名安立于世俗谛。若细察之，则无有任何可言说之处。此乃智者所称之了义。本来一无所有，却显现为一切。请修持双运幻化之瑜伽。末法时代众生之恶语，能助往昔罪障之清净。吾等乃是清净罪障者，莫对助益者不喜。业果善恶之显现，亦是自心迷乱之显现。于业如心般无作中，请勿作意而修持。一切异熟果皆于法界中清净。自心乃是法身无生之体性。上师乃是法身之自性。若知自心与上师无别，则于皈依境不分离。此口诀觉性之修持，于生死无有差别，故若能纯熟修持，所谓中阴亦是声空。于无散乱之僻静处，于无勤成之界中，请勿懈怠而修持。今次未能抓住道之要点，虽未寻得任何能对治任运生起之心念之对治法，然亦莫作怀疑与执着。对于生起有把握之修持，若不信受则自受其害，若作执着则将堕入悬崖。以年月累积所建之房屋，若一日摧毁则徒劳无功。穷尽一生所修之禅定，亦是慢心
English
It's just the mind! The nature of mind is primordially unborn, appearing as emptiness. These various appearances of good and bad, happiness and suffering, are the play of self-appearance without cessation. Therefore, do not fabricate with hope and fear, but leave it naturally. In the state of recognizing the face, release the fixation without direction. It is the ultimate of removing obstacles and increasing benefit. Even when striving to accomplish siddhis and activities, practice without wavering from the sphere free from hope and fear. This is the instruction called the union of skillful means and wisdom. Mangalam! Auspicious! This is the instruction to Kama Kagyu's ten preceptors. This mind, uncertain, awareness-emptiness, and various others, due to the key point of not arising, although it is difficult to agree with the minds of others, yet it shows profound Dharma meanings as appropriate. The so-called provisional meaning and definitive meaning, on the ground of reality, there is no difference. This self-mind, appearing uncertainly, is a name conventionally labeled in relative truth. If you examine this, there is nothing to say anywhere. That is what the wise call definitive meaning. In reality, something that is nothing at all appears as everything. Please meditate on this yoga of union and illusion. The evil words of beings in the degenerate age are beneficial for purifying past sins and obscurations. We are those who purify sins and obscurations, so do not be displeased with those who help. The appearances of karma, results, good and evil, are also appearances of self-mind's delusion. In the non-action of karma like mind, please meditate without imputation. All ripening results are pure in the expanse. Self-mind is the nature of Dharmakaya, unborn. The lama is the essence of Dharmakaya. If you know that self-mind and lama are inseparable, then there is no separation from the refuge. This method of cultivating awareness, there is no difference between death and life, so if meditation becomes fluent, even if it is called bardo, it is sound-emptiness. In a secluded hermitage without distraction, in that sphere without effort and accomplishment, please meditate without laziness. This time, I have not grasped the key point of the path, although I have not found any antidote to the spontaneously arising thoughts, yet do not doubt or cling. If you do not believe in the arising of effective practice, you harm yourself. If you cling, you will fall into a cliff. That house built with years and months, if it is destroyed in one day, it is a waste of effort. That meditation spent for a whole life is also arrogance.
Chinese
如果被它带走就会变得很大。 无论显现什么显现和分别念， 如果需要修习不散乱的放松， 那只是一方面，不是最终的。 现在还要请看自生。 认为心本身是解药， 如果它作为解药存在就是错误的。 分别念和显现、无念三种， 名称不同，意义上没有差别。 如果舍弃对治和言说都已穷尽， 那就是教言之王降临了。 因为没有具备苦行和毅力， 没有长期努力， 我如何教导你们呢？ 没有通过实修使自相续解脱， 想要解脱他人，这真是可笑。 在没有掌握自不变的稳固地基时， 说要引导他人，真是奇怪。 因为没有以前的经验和业力， 如何竖立其他众生的路标呢？ 然而，依靠上师至尊的， 慈悲和自己的信心力量， 将自心的所有烦恼都倾倒， 稍微有勇气才写下这些。 吉祥！善哉！ 在深处生起对法之殊胜。 从何处领悟这珍贵的心性呢？ 如果领悟，会有一件非常稀奇的事， 但是为了领悟而禅修的人却很少。 这难以获得的人身珍宝， 如果精进于佛法，会有一个朋友， 但是进入其中的人却很少。 对于具有加持的上师至尊， 如果生起虔诚，就会生起证悟， 但是没有傲慢的人却非常少。 对于六道有恩的父母， 如果生起慈悲，虽然能清净业障， 但是无偏自然成就显现的却很少。 在那无所作为的状态中，不散乱地安住， 在无勤的状态中，无偏地发起精进， 以具相上师的虔诚作为后盾， 修习无分别的清净观。 之后很快会再见面。 在此说道： 这难以获得的人身， 如果没有用于实修佛法， 这次就白白浪费了。 精进禅修和具有信心的儿子， 与具相上师相见， 如果没有以侍奉和修行来供养， 就会把手头的成就送到外面去。 精进于虔诚和有缘分的儿子， 这不会停止生起的自心， 如果没有收摄于无执的法界中， 就会增长能取所取的执着。 在无所作为的状态中，没有事