English
Please pay attention. I pray from the bottom of my heart. In short, it is certain that there will never be deception. Renunciation and compassion, devotion and, practicing without attachment and without distraction, if you strive for these four things, your wishes will reach the peak. This was also the teaching of Gyalwa Khampa Taranatha to his faithful disciple Nyima Namgyal, at Gongkar. Again, in another oral instruction it says: Homage to all the lamas. The essence of practice is summarized as, the vast compassion of the conventional and, the ultimate freedom from elaboration. Pure appearance deity body's path is, the practice of the mantra's essence. Even if a sudden event of happiness or suffering occurs, turning whatever happens into the path, what deeper practice is there? The emanation of Rabsel Gyalpo, having seen this key point, taught it to his heart-son, Jampa Pel. When you yourself are happy and blissful, all beings who were once your mothers also, only want to be happy. It is useless for only yourself to be happy, I wish they could all attain happiness. Please think about this repeatedly in your heart. When you are happy, dedicate the happiness to all beings, may benefit and happiness fill the sky. Repeat this sentence again and again. If you want to attain happiness, you must strive in virtuous deeds, so think about striving to do good, and, may all beings of the three realms, abide in virtue. Please repeatedly send out such aspirations. It is very important to diligently practice the method of leading oneself and others into virtue. Happiness is the conventional path. When unwanted suffering occurs, meditate on compassion for those who are suffering, and prevent sinful actions. When you are happy, transform love into the path, and when you are suffering, transform compassion into the path. The appearance of happiness and suffering is also, apart from just an illusion, it does not exist in the true sense. The body is like a stiff corpse, no matter how much enjoyment comes near, it will not produce a feeling of happiness, and even if it is cut into pieces or burned by fire, there will be no suffering. If there is no body, then the mind also, because it cannot be indicated and is unobstructed, therefore, there is no happiness or suffering related to the object. Because there is no one who experiences suffering other than the body and mind, therefore, the one who enjoys and the one who is enjoyed are illusions, and the one who suffers and the one who is suffered do not exist. Rest in the state of non-existence.
Chinese
何況是具足四種法相的法師？即使僅僅具有法師的形象，也不應誹謗，一心只想著不造罪業。第二，發心善良，最重要的是利益他人，即使利益他人會損害自己也能忍受，而且絕不以任何方式傷害他人，盡力成辦一切利益。不對敵人產生強烈的憎恨和怨恨。第三，重視業果，對一切大小罪業都心懷畏懼，不輕視小善，對大善則無所不容。立即每天進行頂禮、供養、繞行、祈願，每月進行齋戒，每年修造擦擦，供養僧眾和寺廟。第四，捨棄我慢，認為這些都不重要，我就是這樣的人，認為自己是能幹的人，從而輕視他人。因為不知道聖者在哪裡，如果因傲慢而輕視他們，今生的福報會衰退，來世會轉生為餓鬼，患有癭瘤。因此，不要輕視，要恭敬。如果捨棄傲慢、自大和貪求，就會轉生於高貴的種姓。這也是嘉欽巴達拉那他所教導的。吉祥！善哉！實修要訣次第。嗡 索斯帝（藏文，梵文天城體，梵文羅馬擬音，漢語字面意思：唵，願吉祥！）。向一切勝者之總集自性具名上師頂禮！此處為弟子敦波格西羅哲華桑巴，略微撰寫實修要訣次第。總之，一切佛法的入門是出離心和菩提心，正行是止觀雙運，究竟是自利利他的圓滿行持，果位是法身和色身。如是，總攝了包含果位在內的八種佛法實修要點。此外，輪迴的一切，在勝義諦中本來空無，卻顯現，因此沒有執著的對象。暫時在世俗諦中，也是無常的本性，因此也不值得執著。無論做什麼都無法擺脫痛苦，因此沒有執著的理由。如果執著，將永遠無法從痛苦中解脫，因此絕不應該執著。如果了解這四個理由，就會從內心深處生起出離心。世俗的本性
English
Not to mention possessing the four qualities of a Dharma teacher, even if one only has the appearance of a Dharma teacher, one should not slander them, and only wish to not accumulate sins. Second, having a good intention is most important for benefiting others. Even if benefiting others harms oneself, one should be able to endure it. Moreover, one should never harm others in any way, and strive to accomplish all benefits. One should not have strong hatred and resentment towards enemies. Third, valuing the results of actions means being wary of all sins, both large and small, not despising small virtues, and being open to great virtues. Immediately, one should prostrate, make offerings, circumambulate, and make prayers every day. Every month, one should observe fasting. Every year, one should make tsa-tsas and make offerings to the Sangha and monasteries. Fourth, abandoning pride means considering these things unimportant, thinking that I am just this much, and thinking that I am capable, thereby despising others. Because one does not know where the holy beings are, if one despises them out of arrogance, one's merit in this life will decline, and in the next life, one will be reborn as a hungry ghost with goiters. Therefore, do not despise, but be respectful. If one abandons pride, arrogance, and greed, one will be reborn into a noble lineage. This is also what Gyal Kham Pa Tara Natha taught. Mangalam! Good! The order of essential practice instructions. Om Svasti (藏文，梵文天城體，梵文羅馬擬音，漢語字面意思：唵，願吉祥！). I prostrate to the glorious Lama who is the embodiment of all the victorious ones! Here, for the sake of the disciple Dhonpo Geshe Lodro Palsangba, I will briefly write down the order of essential practice instructions. In general, the gateway to all Dharmas is renunciation and bodhicitta. The main practice is the union of shamatha and vipassana. The ultimate accomplishment is the perfect conduct of benefiting oneself and others. The result is the Dharmakaya and Rupakaya. Thus, it summarizes the eight aspects of Dharma practice, including the result. Furthermore, all of samsara appears to be empty in ultimate reality, so there is no object of attachment. Temporarily, in conventional reality, it is also impermanent in nature, so it is not worth clinging to. Whatever one does, one cannot escape suffering, so there is no reason to cling to it. If one clings, one will never be able to escape suffering, so one should never cling to it. If one understands these four reasons, renunciation will arise from the depths of one's heart. The nature of conventional reality
Chinese
因为了知无有自性之故。对如是不了知的众生生起悲悯。因为见到真实义如来藏周遍一切有情之故。生起将一切众生安置于佛位的雄心壮志。以及了知救度被错觉显现的种种痛苦所折磨的珍爱众生的重任落在自己肩上的增上意乐。以及舍弃亲疏偏袒的大平等心。这四者聚合，则没有不生起清净菩提心的方法。远离沉掉和掉举的澄明之心。以及可以随心所欲安住于无所缘的自在。以及调柔适中而无有身心不适。以及以无所缘而了知，甚至也不执着于禅定本身。要成为清净的禅定必须具足这四者。了知因果缘起不虚。以及了知轮涅的一切二取显现从本以来即是空性。以及在法界任何也不可执为所缘之处，心融入为一体的体验。以及能随心所欲显现该体验之力的明空双运。具足这四者，则具有清净的大乘见解的胜观。总的来说，菩萨的一切行为都是利他，但同时也能主要成办广大利己的行为，称为利己的行为。也就是了知自他平等。以及欲求最终救度一切有情。暂时对自身成佛具有强烈的意愿。以及精勤于成办神通神变等众多功德的差别。以及恒常与等持相应。以这四者，无论修持六度等菩萨的何种行为，都是伟大的利己。以及具有自轻他重的思想。以及随喜和回向的结合。以及通过法和财物。以及身体。以及行为的方式真实利益有情。以及所有如何修习都缘于利他。以及以禅定清净刹土。以及成熟有情。以及间接利益有情。与这四者相关的行为都是利他。区分自利利他的差别有很多。出离心和。
English
Because of knowing that there is no self-nature. Generate compassion for sentient beings who do not understand this way. Because of seeing that the ultimate reality, the Tathagata-garbha, pervades all beings. Develop the great courage to place all beings in the state of Buddhahood. And the heightened intention of knowing that the important task of saving the cherished sentient beings tormented by the various sufferings of illusory appearances falls on one's own shoulders. And the great equanimity of abandoning partiality to relatives and strangers. If these four are gathered together, there is no way that pure Bodhicitta will not arise. A clear mind free from sinking and excitement. And the freedom to abide in non-objectification as one wishes. And the body and mind are comfortable with moderate adjustment. And knowing without objectification, not even clinging to Samadhi itself. To become pure Samadhi, these four must be complete. Knowing that cause and effect, dependent origination, are not deceptive. And knowing that all dualistic appearances of Samsara and Nirvana are empty from the beginning. And the experience of the mind dissolving into one taste in the Dharmadhatu, where nothing can be grasped as an object of focus. And the union of clarity and emptiness, which can manifest the power of that experience in any way. Possessing these four, one has the Vipassana of the pure Mahayana view. In general, all the actions of a Bodhisattva are for the benefit of others, but at the same time, actions that mainly accomplish great self-benefit are called actions of self-benefit. That is, knowing the equality of self and others. And desiring to ultimately liberate all sentient beings. Temporarily having a strong desire for one's own enlightenment. And diligently striving to accomplish many distinctions of qualities such as clairvoyance and miraculous powers. And constantly being associated with Samadhi. With these four, no matter what actions of a Bodhisattva, such as the six perfections, are practiced, they are great self-benefit. And having the thought of cherishing others more than oneself. And the combination of rejoicing and dedication. And actually benefiting sentient beings through Dharma and material things. And the body. And the way of actions. And all practices are focused on benefiting others. And purifying the Buddha-field with Samadhi. And maturing sentient beings. And indirectly benefiting sentient beings. All actions related to these four are for the benefit of others. There are many differences distinguishing self-interest from the interest of others. Renunciation and.
Chinese
以及，为自利之行之自果即是法身，那也是远离戏论之智，以及缘起之智，以及自性法界与智慧双运，以及事业任运成就，安住于无有对境之大悲自性之中，是为具足四相。发心与三摩地与利他之行之自果即是色身，是为事业任运成就，以及从智慧与愿力之力量中生出，以及随应所化而显现，无论去往何处，以及于一切时处事业不紊乱且不无意义，是为具足四相。以彼道能成就彼果之理由是，心性从原始以来即远离一切戏论，于世俗有法一切错乱之显现和，胜义法性不错乱之一切智慧皆能生起之能力之故，如是方能成就。于心识中确定彼等之后，略微讲述当下之义，自身之教法事业安立自他于清净戒律之上，以及依赖听闻讲说而使所化众生具足圆满行持，以及生起各自相应之智慧光明等，若无有杂念且以菩提心所摄持则为伟大之利他。从他人安住于戒律之门径中，若能安立于三摩地与智慧与修生之清净之上，则任何一人之中生起清净之空性见解，也胜过出现百千位仅有闻思之持藏者，是为更伟大之利他。比起生起相似之三摩地，若能对清净之胜者经典进行闻思则胜过百千倍，那才是自己喜欢，究竟之利他那才是伟大。仅仅以虚假来伪装成善良之修行者，以及贬低业果之空性，以及积累愚昧昏沉之禅定，此三者乃是毁灭正法之大因。又于暂时，自身明明没有修生之证悟功德，却伪装成他人之上师，是否罪过极大呢？对此有两种情况，即贪图自己之利养恭敬名声，以及受自他之贪嗔所