English
And, the self-result of the practice of self-benefit is the Dharmakaya, which is also the wisdom free from elaboration, and the wisdom of dependent origination, and the union of self-nature Dharmadhatu and wisdom, and the compassion that arises spontaneously in activity, residing in the nature of objectless compassion, possessing four characteristics. The self-result of generating the mind of enlightenment, samadhi, and the practice of benefiting others is the Rupakaya, which is the spontaneous accomplishment of activity, and arises from the power of wisdom and aspiration, and appears according to what needs to be tamed, going anywhere, and activity is not confused and does not become meaningless at all times and places, possessing four characteristics. The reason why that path accomplishes that result is that the nature of mind is free from all elaborations from the beginning, and it has the ability to generate all the mistaken appearances of conventional phenomena and all the unerring wisdom of ultimate reality, therefore it is accomplished in this way. Having ascertained these in the mind, briefly speaking about the meaning of the present, the activities of one's own teachings establish oneself and others on pure morality, and relying on listening and speaking, the disciples are endowed with perfect conduct, and the arising of various kinds of wisdom and light, etc., if there is no distraction and it is embraced by the mind of enlightenment, then it is a great benefit to others. From the gateway of others abiding in morality, if one can establish samadhi, wisdom, and the purity of meditation-born wisdom, then even if one person generates a pure view of emptiness, it is more beneficial to others than the emergence of hundreds of thousands of holders of the treasury who only listen and contemplate. Compared to the arising of similar samadhi, if one can listen and contemplate the pure scriptures of the Victorious Ones, it is a hundred thousand times better, that is what one likes, and the ultimate benefit to others is great. Merely pretending to be a good practitioner with falsehood, and belittling the emptiness of karmic results, and accumulating the dullness of foolish meditation, these three are the great causes of destroying the Dharma. Also, temporarily, even though one does not have the qualities of realization of meditation-born wisdom, pretending to be a guru of others, is the sin very great? There are two situations for this, namely, desiring one's own gain, respect, and fame, and being under the influence of one's own and others' attachment and aversion.
Chinese
如果这样下去，就是堕入恶道的基石。一心一意为了佛法和僧团的利益，从内心深处关怀他人。实际去做那些肯定有益的事情。对于不适合享用的信财等，尽力避免。将一切用具都转化为善行。对于少量不得不用的东西，如果对他人有益，即使自己受损也认为是值得的，这样修持自他交换。如果觉得“这是一种不合适的行为”，就努力忏悔和净障。这样做，就会成为殊胜的菩萨行。如果有人认为普通凡夫的利他行为大多没有意义，这是因为他们考虑到真正能将他人安置于解脱和一切智之道上的情况很少。否则，一旦结下佛法的缘分，最终就不会毫无意义。此外，在利他的时候，如果对自身产生贪执，即使有极高的禅定，也会堕落，更不用说利益他人了。为了摧毁这种贪执，应该这样思考：在一切世俗事物明明不存在的情况下，却还显现的时候，有什么比生起我慢和贪执更可笑的呢？这就像在梦中获得王位，却自以为是国王一样。即使假设这是真实的，与佛陀和菩萨的事业相比，你的这些行为也算不了什么。也没有任何理由认为这是利他。眼前的圆满和兴旺，也和罪人即将堕入地狱的情形没有什么不同。这样自己提醒自己。此外，如果因为修行和利他而感到疲惫和懈怠，就应该这样思考：诸佛菩萨为了利益众生，无数次地布施自己的身体和王位。为了禅定的缘故，他们也曾单足站立，经历八万年等。你凭着这样的能力，怎么可能获得菩提？为了吃穿、财富和名声，什么都能做，但为了佛法，却连一点点苦行都不能忍受，你的能力就是这样吗？应该这样提醒自己。这里说道：如果过于悲伤，就会变得沮丧。那样也没有好处，珍惜生起喜悦。获得了人身，遇到了殊胜的佛法，上师摄受，还有什么比这更快乐的呢？如果过于快乐，就会...
English
If it goes on like this, it will be the foundation for falling into the lower realms. With one heart and mind, for the benefit of the Dharma and the Sangha, sincerely care for others from the depths of your heart. Actually do those things that are definitely beneficial. For offerings and the like that are not suitable for enjoyment, avoid them as much as possible. Transform all utensils into virtuous actions. For the few things that are unavoidable, if they are beneficial to others, even if you suffer loss, consider it worthwhile, and practice exchanging self and others in this way. If you feel that "this is an inappropriate action," then strive to confess and purify obscurations. By doing this, you will become a particularly excellent Bodhisattva. If someone thinks that the altruistic actions of ordinary people are mostly meaningless, this is because they are considering the few cases where one can truly place others on the path to liberation and omniscience. Otherwise, once a connection with the Dharma is made, it will never be meaningless in the end. Furthermore, when benefiting others, if you become attached to yourself, even if you have extremely high Samadhi, you will fall, let alone benefit others. To destroy this attachment, you should think like this: When all worldly things are clearly non-existent, yet still appear, what is more ridiculous than generating pride and attachment? This is like obtaining a kingdom in a dream, yet thinking you are the king. Even if we assume this is true, compared to the deeds of the Buddhas and Bodhisattvas, your actions are nothing. There is also no reason to think that this is altruism. The immediate perfection and prosperity are no different from the situation of a sinner about to fall into hell. Remind yourself in this way. Furthermore, if you feel tired and lazy from practice and benefiting others, you should think like this: For the sake of benefiting beings, the Buddhas and Bodhisattvas have given away their bodies and kingdoms countless times. For the sake of Samadhi, they have also stood on one foot, experiencing eighty thousand years, etc. With such abilities, how could you possibly attain Bodhi? For the sake of food, clothing, wealth, and fame, you can do anything, but for the sake of the Dharma, you cannot even endure a little hardship. Is this your ability? You should remind yourself in this way. Here it is said: If you are too sad, you will become depressed. That is also not beneficial, cherish generating joy. Having obtained a human body, encountered the sublime Dharma, and being embraced by the Guru, what could be happier than this? If you are too happy, you will...
English
Is distraction and carelessness. Practice renunciation to suppress it. If you become discouraged, encourage yourself like this: If you practice properly, even an animal's body will surely enter the supreme path of enlightenment, why can't I? If arrogance arises, honestly contemplate your own situation, and it will naturally subside. All phenomena are empty in nature, without good or bad, high or low, happiness or suffering, existence or non-existence. If you remain equally in the expanse of non-elaboration, all obstacles and wrong paths will be self-liberated. This is the advice of Gyal Khampa Tara Natha. May this wonderful Dharma enter your heart. May the king who holds the name of Shakya also surely bless you. In the vast eastern kingdom, may the great deeds of the two benefits be accomplished. Quickly rely on the lama, and may you be able to contribute to the Buddhist teachings. Mangalam! A brief description of the essential instructions for practice. ༈ Oṃ Svasti. I prostrate with body, speech, and mind to the lama, the source of all needs and desires. I will briefly request a few essential instructions for practice. Therefore, since all of samsara is suffering, if your mindstream does not turn to the Dharma, then no perfection of samsara will be of any benefit. Since death is uncertain and a human body is difficult to obtain, you must not postpone Dharma practice. Abandoning the wealth and perfection of kingship is the greatest courage. Therefore, the most important thing is to attain unsurpassed enlightenment for oneself, to realize the Dharmakaya, the expanse free from elaboration, and for others, to lead beings as limitless as the sky to liberation until samsara is empty. Therefore, please keep these two in mind. In order to take the essence from the meaningless world, please practice with one-pointedness, how fortunate! If you are attached to the external samsara of this life, then the Dharma will not become pure. If loving-kindness, compassion, and the mind of enlightenment do not arise, you will fall into the Hinayana. If you are influenced by bias and attachment, and cannot tame your own mind, you will lose the meaning of the Dharma. If you grasp appearances and sounds as true, you will not realize the meaning of reality. Therefore, you must have genuine renunciation and unbearable, intense compassion.
Chinese
二者，清净显现之轮的转动和三者，无明之错觉的破除和四者，好的佛法是否会到来这四者取决于是否存在。特别是成就的根本是殊胜的上师。因为对两个念头不会降临加持，所以只对根本上师祈祷，那么凡是根本传承的上师都会降临加持。而且，将虔诚视为一切诸佛的本体，这是最大的关键。以强烈的渴望来磨砺，将一切行为视为利他之事的广阔视野，以及对任何事情都不作评判的决断，如果这四者都具备，就没有不生起证悟的方法。根本在于虔诚本身。此外，现今的大多数修行者，对于生起次第的念诵修持轻视。又或者认为仅仅对空性有把握，却依赖于守护和驱魔等粗俗的咒语，以及一些肤浅的诀窍，这二者是矛盾的。金刚持在一切续部中都强调生起次第的重要性。清净显现之轮的转动非常深奥。因此，为了使加持融入身体，要精进修持生起次第。为了使语言获得力量，要努力念诵。生起次第的广、中、略三种，要根据自己的根器来修持，不必像将手指插入针孔一样勉强。如果气脉明点的运作不纯净，就无法消除心的错觉。因此，要努力修持圆满次第的气脉明点瑜伽，并具备口诀、窍诀和加持的传承，这样才能调伏气脉。在寂静处修持圆满次第时，体能锻炼对于消除障碍和增进修行也很重要。这一切的核心在于证悟大手印的实相。此处的诀窍在于将心自然地安住于未作修饰的状态。安住于自知自明、赤裸裸的状态，这是无过失的止观。在此基础上，必须努力了解自心的实相。心的实相是从根本上什么都没有成立，却安住于此，如果能认识到它的本来面目，就能达到大修行者的境界。如果能恒常保持这种状态，就能进入修行道。如果连修行都不需要了，那就是安住于本然状态了，所以要精进直到那一天。
English
Secondly, the turning of the wheel of pure appearances, and thirdly, the dispelling of the illusion of ignorance, and fourthly, whether good Dharma will come or not depends on whether these four exist. In particular, the root of accomplishment is the supreme Lama. Because blessings do not come to two minds, by praying only to the root Lama, the blessings of all the root and lineage Lamas will enter. Moreover, having great devotion, knowing that the essence is the embodiment of all Buddhas, sharpening with intense longing, seeing whatever is done as benefiting others, and having the determination not to judge anything, if these four are complete, there is no way that realization will not arise. The root is included in devotion itself. Furthermore, most of the great meditators of today slight the generation stage of recitation and meditation. Or, thinking that they are confident only in emptiness, they rely on crude mantras for protection and exorcism, and some superficial instructions; these two are contradictory. Vajradhara taught that the generation stage is very important in all tantras. The turning of the wheel of pure appearances is very profound. Therefore, in order for blessings to enter the body, diligently practice the generation stage. In order to gain power in speech, diligently engage in recitation. The three types of generation stage, elaborate, intermediate, and concise, should be practiced according to one's own mind, without forcing it like inserting a finger into the eye of a needle. If the flow of prana and mind is not pure, the illusion of mind will not subside. Therefore, diligently practice the completion stage of the yoga of channels, winds, and bindus, which is endowed with oral instructions, key points, and the transmission of blessings, so that there is a taming of prana and mind. When meditating on the completion stage in a secluded place, physical exercise is also important for clearing obstacles and enhancing progress. The essence of all of this is to realize the meaning of the Great Seal, the nature of reality. The key instruction here is simply to leave the mind naturally in an unmodified state. Remaining in a state of self-awareness, self-illumination, and nakedness is faultless calm abiding. Based on that, one must strive to understand the nature of one's own mind. The nature of mind is that from the beginning, nothing has been established, yet it abides; if one can recognize its original face, one will reach the state of a great meditator. If one can constantly maintain that state, one will enter the path of meditation. If even meditation is not needed, that is abiding in the natural state, so be diligent until that day.