English
Powerful leaders who rule the earth, and tiny creatures, ants and insects, these two insignificant beings, have no difference in their prospects for future lives. Nothing can be relied upon. Since no opportunity for happiness is seen, having realized that samsara is meaningless, diligently make the sacred Dharma your essence. This is the second talk, based on impermanence and suffering, about renunciation. The third talk, based on impartial compassion: Many who are famous for high levels of realization, have strayed onto the path of evil due to a lack of compassion. Although they claim to be Mahayana, they fall into Hinayana. Many lose both self-benefit and the benefit of others. Those with the compassionate thought of cherishing others more than themselves, who are skilled in skillful means, practice the Mahayana Dharma. The difference between Mahayana and Hinayana is not in the view, but in the practice of bodhicitta and compassion. Great jealousy, harsh words, and evil thoughts, what good are good Dharma lineages and descendants? Even if asceticism and posture are good, they are stumbling blocks. Even if retreats and vows are great, they are empty words. "You have realized the true nature," say cunning lamas with sweet words and malicious hearts, using praise to cause foolish people who have not tamed their minds to generate foolish faith. Most ignorant people like to be praised. Holy beings are pleased when spoken to honestly. Those who are biased and stubborn, thinking they are good, lose the need to practice because they have not tamed their minds. They only want themselves to be good and do not want others to be worse than them. They secretly engage in various non-Dharmic activities. Going to remote places is for greater fame. Abandoning crowds, they hope for gatherings of devotees. Pretending to be in retreat, they hope for food and wealth. Pretending to accept defeat, they actually desire ultimate victory. Praising others is to make themselves loved. They want to control others through pure perception, or to make others decline so that they themselves prosper, or to fake Dharma in order to spread fame. This is a great sin of deceiving all sentient beings. Therefore, cherish being without falsehood, with no difference between inside and out. Deceiving disciples for fame, deceiving devotees for gain and respect, and claiming to have realized the true nature when one has not, this arrogance is the enemy of compassion. With truthful words and honest thoughts, abandoning arrogance, hold all beings above oneself. Do not think about others' faults, but
Chinese
观察过失，菩提心和慈悲将增长。 敌人和朋友是今生由心所设定的。 修持无有亲疏的利他心和慈悲。 怜悯所有在轮回中漂泊的众生， 我们自己要寻找让他们解脱的方法。 现在如果实际利益，就尽力利益， 愿利益他人的善良发心永不分离， 最重要的是自己努力修持佛法， 将这些转化为利益他人的因。 这是从无偏袒的慈悲出发的第三个故事。 如果想迅速证悟深奥的实相， 就要珍视具足厌离心和精进的决断， 能够安住在寂静的地方。 不要被昏睡和懒惰所控制， 当忆念生起时，就要修持， 不要拖延，立即行动。 在修法座禅的时候，如果感到厌倦， 想要睡觉、散步、排遣忧愁， 或者想要做其他的事情， 那么，善行能否成就的分界线， 就在此时，这样想，放弃其他的行为， 继续禅修，努力断除散乱。 即便是为了排遣忧愁，如果被散乱所控制， 沉溺其中，就会毫无意义地度过很长时间。 如果多病、体力衰退、身体疲惫， 虽然需要休息，但此时在心中， 不要造作，只需保持觉知。 不要被纷乱的念头所左右， 观察疾病等任何显现。 座间和座上的时间变得无有分别。 忆念无常和痛苦的厌离心， 以及无有虚假的遍满虚空的慈悲， 还有永不忘怀的上师的虔诚， 这三者是不可或缺的支分。 这是从任运自解的见修行出发的第四个故事。 前行是皈依、发菩提心、四无量心， 正行是见地以及生起次第和圆满次第的修持， 随行是随喜、回向和誓言的要点， 这些是所有经续的精华。 后念未生，前念已灭， 在这两者之间，什么也不要想， 保持明觉不灭的状态， 对此没有任何执着。 喜不喜欢、苦乐、贪嗔， 以及触动内心和令人厌恶的话语， 听到等等，心中产生的任何波动， 观察自心，不要造作，保持本然。
English
Observe faults, and bodhicitta and compassion will increase. Enemies and friends are designated by the mind in this life. Cultivate loving-kindness and compassion without partiality. With compassion, all beings wander in samsara, We ourselves must seek ways to liberate them. Now, if there is any actual benefit, do whatever benefits, May the good intention of benefiting others never be separated, Most importantly, whatever effort you put into Dharma yourself, Dedicate those as causes for benefiting others. This is the third story based on impartial compassion. If you want to quickly realize the profound reality, Cherish the determination that is complete with renunciation and diligence, It is important to be able to stay in a secluded place. Do not be controlled by drowsiness and laziness, When mindfulness arises, practice it, Without procrastination, apply yourself immediately. During practice sessions, if you become bored, Want to sleep, take a walk, or dispel sorrow, Or when you want to do something else, The boundary of whether virtue will arise or not, Is at this time, thinking this, abandon other activities, Continue meditating, and strive to abandon distractions. Even if it is to dispel sorrow, if you are controlled by distraction, Dwell on that, and spend a long time meaninglessly. If you are often sick, have little strength, and your body is tired, Although you need to rest, at that time, in your mind, Do not fabricate, just maintain awareness. Without being lost in the power of confused thoughts, Look at whatever arises, such as illness. The time between sessions and during sessions becomes indistinguishable. Renunciation from remembering impermanence and suffering, And compassion that is unfeigned and pervades the sky, And unwavering devotion to the Lama that is never forgotten, These three are indispensable limbs. This is the fourth story based on the view and meditation of self-liberation of whatever arises. The preliminaries are refuge, bodhicitta, and the four immeasurables, The main practice is the view and the generation and completion stage meditation, The concluding points are rejoicing, dedication, and vows, These are the essence of all sutras and tantras. The later moving thought has not arisen, the earlier one has ceased, Between these two, do not think of anything, Maintain that clear awareness without cessation, There is no grasping onto anything in that. Like and dislike, pleasure and pain, attachment and aversion, And words that touch the heart and those that offend, Whatever movements of mind arise, such as hearing, Look at your own face, without fabrication, leave it as it is.
Chinese
哦！若不识自性，心如乱丝纠缠。若如此观察，则如无迹之瓦尔波（地名）。自明无所缘，唯此而已。莫舍分别念，于自性中清净如是说。贪嗔等任何分别念，烦恼生起时，于所显现者辨认之，莫使三门受其控制，亦莫视为过患，如是安住。初始烦恼显现之时，唯觉知，不可言说，赤裸而明亮地显现。其后，仅是烦恼之显现，于自性中回返，即是大智慧。此后以慈悲摄持尤为重要。如是亦可应用于善念等。心性安住或游动皆可，不超出离戏本性之范围。此乃从任运自解之见修行出发之语，第四。 又，关于趋入正法修持要点的行为之语，第五：于喧嚣处，生起善法实为稀有。依止与自相符之寂静处为佳。未获稳固之前，若屡屡游历诸国，则将丧失，善法衰退。若未立足于山，则将屡屡堕入谷底。因需伪装善良，故将屡屡上山。若心绪繁杂，则正法精华将被风吹走。莫如此行，珍重心之坚定不移。除具殊胜发愿力者外，依止施主乃修行人之魔。尤为甚者，舍弃世务、摒弃戏论与出入王宫，二者背道而驰。若过于追求清净之显现，则易生轻蔑之心。莫作评判、诽谤及邪见，断除自之我慢及轻视他人。亦莫寻求口头辩论及过激之认定。守护庄稼免受冰雹，调伏村中鬼怪，占卜算命，咒语，医药，赎祭朵玛，以虚假神通欺骗他人，切莫如此。此等对修行人而言，障碍甚多。若作过多无意义之分析，则众人厌恶。若多行背后议论，则将堕入恶人之列。若多行挑拨离间，则扰乱他人之心。故舍弃言说则为最佳。为引导他人之心而妄语，乃是地狱之因。若说真话，则众人内心不悦。无意义之闲谈，乃是断绝善法之魔。若说贪嗔之语，则将造作口业之罪。日夜皆应精进于善法，然于众人聚集之处，祈愿。
English
Oh! If one does not recognize one's own nature, the mind is like tangled silk threads. If one examines it in this way, it is like a valueless, traceless Walpo (place name). Self-awareness is devoid of any object of focus, that is all. Do not abandon discursive thoughts, but purify them in their own place, so it is said. Whatever discursive thoughts arise, such as attachment and aversion, when afflictions arise, recognize whatever appears, do not let the three doors be controlled by them, nor should you view them as faults, but leave them as they are. Even when afflictions initially appear vividly, mere awareness, inexpressible, nakedly and clearly arises. Thereafter, that appearance of mere affliction reverts to its own place, which is great wisdom. After that, it is especially important to be seized by compassion. Similarly, apply this to virtuous thoughts and so on. Whether the nature of mind abides or moves, it does not go beyond the expanse of its naturally free nature. This is a talk based on the view and practice of spontaneous self-liberation, the fourth. Furthermore, the fifth talk on the conduct that goes to the heart of Dharma practice: It is rare for virtue to arise in crowded places. It is better to rely on solitude that suits oneself. Until stability is attained, if one travels to all countries again and again, one will lose and degenerate in virtue. If one does not stand on the mountain, one will fall into the valley again and again. Because one needs to pretend to be good, one goes to the mountain again and again. If the mind is distracted, the essence of Dharma will be carried away by the wind. Do not do this, cherish the immutability of the mind. Except for those with the power of good aspirations, relying on patrons is a great demon for practitioners. In particular, abandoning activities, abandoning elaborations, and going in and out of palaces are contradictory. If one is too attached to pure appearances, one is prone to contempt. Do not judge, slander, or have wrong views, abandon pride in oneself and contempt for others. Do not seek verbal arguments or extreme identifications. Protecting crops from hail, subduing village ghosts, divination, mantras, medicine, ransom offerings, deceiving others with false clairvoyance, do not do these things. These are many obstacles for meditators. If one makes too many meaningless analyses, people will hate you. If one gossips too much, one will fall into the ranks of the wicked. If one engages in too much slander, one will disturb the minds of others. Therefore, it is best to abandon speech. Lying to lead the minds of others is the cause of hell. If one speaks the truth, people will be displeased. Meaningless chatter is a demon that cuts off virtue. If one speaks of attachment and aversion, one will create the sin of speech. One should strive day and night only for virtue, but in gatherings of many people, pray.
Chinese
说话声音洪亮，在众人面前的姿态举止等，受世间八法的影响，不可公开宣扬。外表要谦逊，但内在的决心要坚定。为了使米纳克（藏文地名）村庄的男女老少生起信心，要装作已经解脱的样子，行为举止要装作非常慈悲的样子，说话要装作已经生起证悟的样子，炫耀自己的脉气是不允许的。欺骗众生会从修行者的队伍中被剔除。公开宣扬会导致根本堕落，从而破坏誓言。我们自己的行为不要当面一套背后一套，难道为了填饱肚子就能下地狱吗？抛弃虚伪和欺骗非常重要。然而，如果说自己没有虚伪，就随意说粗俗的话，想到什么就做什么，这是对佛法的极大诽谤，自己也会堕落。身语意三门的行为要纯洁。如果被恶行玷污，要立即忏悔。完全放弃财物，像树一样矗立在山上，不要有“我是修行者”的名号。即使有人伤害你，也要以恩报怨，不要炫耀自己心地善良，没有什么不能做的，不要自以为是，认为自己是好修行人，这样才能达到伟大修行者的境界。如果对家乡和亲友执着，炫耀自己的功德，即使具备其他所有功德，内心也是腐朽的。一切所作所为都要以利他之心为出发点。睡眠、饮食、行为、朵玛等，各自的瑜伽修行都不要懈怠，随时随地都要保持对上师的虔诚、出离心和信心。见解、禅修、行为、服饰等方面，要避免与他人过于格格不入。即使与大众相同，也要保持自己的风格。即使有很大的利他之心，也不要经常出入村庄，即使外表端庄，内心也不要松懈。务必将这些付诸实践。这是关于修行者在修行过程中需要注意的行为的第五个教言。 此外，将自己的善根回向菩提：回向的善根如幻，回向者自己也如幻，回向的本质是对果位的希求和意念，以及伴随回向的语言也如幻，回向的果报成佛也如幻。要了知一切显现皆是空性，