Chinese
当死亡降临时，生命就像天空中的闪电一样，无法预测何时会结束。看到许多人像行星相撞一样突然死去，我们不能自信地认为自己连今天都不会死。因此，不要拖延完成重要的事情，现在就要以坚定的毅力和努力投入到神圣的佛法中。正如《劝学书》中所说：‘人们心中想着，这个明天做，这个一会儿做，这个今天做。’死神阎罗王手持棍棒，斜眼看着，眼睛发红，怒容满面，似乎在嘲笑。正如所说。因此，如果获得了难以获得且容易消逝的暇满人身，却没有实现永恒幸福的愿望，没有修行神圣的佛法，那么即使努力追求今生的事业，如财富、享乐、名声等，也是没有意义的。所有这些看似暂时的快乐，都像是一场美梦，终将改变和消逝。无论今生的幸福多么巨大，死亡时都不会跟随我们，因此没有任何益处。正如《本生经》中所说：‘享乐是瞬间分离的亲友，财富如梦中娶妻，幸福的光辉如风中摇曳的灯火，世俗的行为就像疯子的舞蹈。’然而，为了今生的幸福而积累的善恶业，永远不会白费，它们像身体和影子一样，即使死后也会跟随我们，无法分离。如果我们已经造作了恶业，即使不情愿也无法摆脱。如果我们没有行善，也无法带走任何东西。无论因业力而在轮回中转生于高处或低处，正如怙主慈氏所说：‘就像在不洁的泥土中没有香味一样，在五道轮回中没有安乐。’因此，我们无法摆脱痛苦的波浪，就像一个持续遭受痛苦的病人一样，没有获得幸福的机会。如果在其中转生于三恶道，那该怎么办？我们没有不转生于恶道的把握。因此，无论遇到什么情况，都必须正确地取舍善恶。正如大学者所说：‘以导致多生痛苦的恶业，今生的快乐又有什么用呢？今生短暂，不过几年光阴，来世却无法衡量。’
English
When death comes, life is like a flash of lightning in the sky, unpredictable when it will end. Having seen many people die suddenly, like a planetary collision, we cannot confidently think that we will not die even today. Therefore, do not postpone doing important things, but right now, with steadfast perseverance and effort, strive for the sacred Dharma. As it is said in the "Admonition to Study": 'People think in their minds, 'This I will do tomorrow, this I will do in a moment, this I will do today.' Yama, the Lord of Death, holding a club, looks askance, with red eyes and an angry face, as if laughing in mockery.' As it is said. Therefore, if we obtain this precious human body, which is difficult to obtain and easy to perish, and do not fulfill the desire for lasting happiness, and do not practice the sacred Dharma, then even if we strive for the affairs of this life, such as wealth, enjoyment, fame, etc., it is meaningless. All these seemingly temporary pleasures are like a good dream, which will change and pass away. No matter how great the happiness of this life may be, it will not follow us at the time of death, so it is of no benefit whatsoever. As it is said in the Jataka: 'Enjoyment is like a friend who departs in an instant, wealth is like taking a bride in a dream, the glory of happiness is like the tip of a candle flickering in the wind, and the ways of existence are like the dance of a madman.' However, the virtuous and non-virtuous deeds accumulated for the sake of happiness in this life will never be wasted; like a body and its shadow, they will follow us even after death, and there is no way to separate from them. If we have already committed evil deeds, we cannot abandon them even if we do not want to. If we have not done good deeds ourselves, we cannot take anything with us. No matter where we are born in samsara, high or low, due to the power of karma, as the Protector Maitreya said: 'Just as there is no fragrance in unclean mud, there is no happiness in the five realms of existence.' Therefore, we cannot escape the waves of suffering, like a patient suffering from constant pain, there is no opportunity for happiness. What will we do if we are born in the three lower realms? We have no certainty of not being born there. Therefore, whatever the circumstances, we must correctly accept and reject virtue and non-virtue. As the great teacher said: 'What is the use of happiness in this life from evil deeds that cause suffering in many lifetimes? This life is short, only a few years, but the next life is immeasurable.'
Chinese
没有的缘故。来世不会有痛苦产生，为了获得安乐，要取舍善恶。如是说。因此，要对业果不虚产生坚定的信念。由此引发，即使面临生命危险，也要坚持对善恶的正确取舍。因为今生来世轮回的安乐没有意义，所以不羡慕高位。因为彻底确信一切轮回都是巨大的痛苦之源，所以要像罪犯逃离监狱一样，下定决心，今生一定要从轮回中获得解脱，生起坚定的出离心。而且，仅仅自己想要从轮回中解脱的想法是不够的。《学集论》中说：亲友沉溺于轮回的苦海中，明明看见他们像掉进深渊一样，却因为生死流转而认不出来，如果自己独自解脱，那还有比这更无耻的吗？如是说。除了因为转世而认不出来之外，我们一切众生都曾无数次地互为父母、夫妻等，给予了无量的帮助，所以都是恩人。然而，他们都被巨大的痛苦重担压迫着，不知道获得安乐的方法，虽然想要安乐，却只造作痛苦之因，心之所想与实际行动完全颠倒，对于这些如疯子一般的人们，如果弃之不顾，自己独自追求寂静安乐，这种想法是极其低劣的，要像毒药一样抛弃。实际上，一切众生本来就是自性清净的，轮回本不存在，只是一种如幻如梦的现象。然而，因为没有认识到这一点，就像梦中的因果一样，沉溺于无边无际的轮回苦海中，被恐怖的痛苦波涛所冲击，对于这些极其可怜的遍布虚空的众生，要以真挚的慈悲心来策动，舍弃追求小乘解脱的想法，一心一意地努力修持大乘菩提心，圆满成办自他二利。如《摄大乘论》中所说：对于成办世间利益无能为力的，两种乘要永远舍弃，
English
Because there is no. Suffering will not arise in other lives, and good and evil should be adopted and abandoned as a means of happiness. It is said. Therefore, generate unwavering faith in the infallibility of karma and its results. Inspired by this, even if life is at stake, maintain the determination to correctly adopt and abandon good and evil. Because the happiness and prosperity of this life and future lives in samsara are meaningless, do not envy high positions. Because of the deep-rooted certainty that all of samsara is a great mass of suffering, with the perception of a criminal escaping from prison, resolve to attain liberation from samsara in this life and generate a firm mind of renunciation. Moreover, it is not enough to merely have the thought of wanting to liberate oneself alone from samsara. As it says in the Compendium of Trainings: Seeing relatives drowning in the ocean of samsara, like falling into an abyss, yet abandoning them because they are not recognized due to the shifting of birth and death, if one were to liberate oneself, there would be no greater shamelessness than that. As it is said. Except for not recognizing them due to the shifting of lives, all sentient beings have been each other's parents, spouses, etc., countless times, and have given immeasurable help, so they are all benefactors. However, all of them are oppressed by the great burden of suffering, do not know the means of happiness, and although they desire happiness, they only create the causes of suffering, so their intentions and actions are completely reversed, like madmen. Abandoning these people, if one desires to dwell in peace and happiness alone, such a thought is extremely inferior and should be abandoned like poison. In reality, all sentient beings are inherently pure by nature, and samsara does not exist, it is merely an illusory phenomenon like a dream. However, because they have not realized this, like the cause and effect in a dream, they have fallen into the boundless ocean of samsara, tossed about by the violent waves of terrifying suffering. For these extremely pitiful sentient beings pervading the sky, inspired by genuine compassion, abandon the thought of seeking the enlightenment of Hearers and Solitary Realizers, and strive single-mindedly to cultivate the supreme mind of the Great Vehicle, which perfectly accomplishes the benefit of oneself and others. As it says in the Compendium of the Great Vehicle: Those two vehicles that are powerless to accomplish the benefit of the world should be abandoned forever,
Chinese
大精要乘中，进入利他唯一之自性。如是说。大乘亦有因果二乘。此处于因性乘中，以道速、安乐、善巧之差别而至极殊胜之密咒金刚乘无上坛城，进入后，道之基础，圆满灌顶甚深可闻，此乃极善获得之最胜，当以欢喜雀跃之心赞叹。又此殊胜之深灌顶，具足四种关联，即：续与灌顶相关联，灌顶与诀窍相关联，诀窍与实践相关联，实践与加持相关联。其中，续与灌顶相关联，根本续《普集智慧》与，释续《意集经》，《智慧怖畏电轮》，《和合黑汝嘎》等，后盾之续《遍照光明点灌顶续》，灌顶王之续等相关联。灌顶与诀窍相关联，如努钦所授之根本中说：最初隐蔽之灌顶六种，总灌顶之开端，引导之大事业，引导之小事业，圆满成就之灌顶，见解本来之灌顶，普贤心之诀窍，如是六种汇集教言。中间所需之修法六种，灌顶义汇集与灌顶义开解，灌顶义广大开解与，事业名目安立之说，那落迦空性之说，如是六种宣说修持之义。最终所需之缘起六种，火供残食仪轨坛城线，内外二种之嚓卡里，续源所授之开端六种，六三一十八字，佛陀智慧我已得，愿与具器者相遇。如是所说，与六三一十八之口诀相关联。诀窍与实践相关联，与上师前辈具量士夫所摄持之事业名目，不作他改不掺杂之清净良好之实践传统相关联。实践与加
English
In the Great Essence Vehicle, one enters the self-nature of single taste of benefiting others. Thus it is said. The Great Vehicle also has two vehicles of cause and effect. Here, in the Vehicle of the Nature of Cause, by the distinctions of the path being swift, easeful, and skillful, one enters the supreme, unsurpassed mandala of the Secret Mantra Vajra Vehicle, and having entered, the basis of the path, the profound empowerment that is manifestly heard, this is the supreme of attainments, having been attained exceedingly well, one should praise with a joyful and elated mind. Moreover, this profound empowerment, which is especially distinguished, possesses four connections, namely: the tantra is connected with the empowerment, the empowerment is connected with the instructions, the instructions are connected with the practice, and the practice is connected with the blessings. Among these, the tantra is connected with the empowerment, the root tantra, *Kunle Rigpa* (All-Gathering Awareness), and the explanatory tantra, the *Gongpa Düpai Do* (Sutra of the Gathering of Intentions), *Yeshe Ngampa Lokyi Khorlo* (Wheel of the Lightning Bolt of Wisdom's Terror), *Heruka Düpa* (Gathering Heruka), and so forth, the supporting tantra, *Nampar Nangdze Thigle Wangyi Tantra* (Tantra of the Empowerment of the Bindu of Vairochana), and the tantras of the Empowerment King, and so forth, are connected. The empowerment is connected with the instructions, as it is said in the root of the entrusted teachings of Nubchen: "First, the six hidden empowerments, the basis for the great general empowerment, the great guiding activity, the small guiding activity, the empowerment of complete accomplishment, the empowerment of the view of original expanse, the instruction of the heart of Kunsang, thus, the six types gather the oral instructions. In the middle, the six methods of accomplishment that are needed, the gathering of the meaning of empowerment and the explanation of the meaning of empowerment, the extensive explanation of the meaning of empowerment, and the explanation of the establishment of the activity register, and the explanation of the emptying of the hells, thus, the six explain the meanings of the accomplishments. Finally, the six conditions that are needed, the fire offering, the remainder offering ritual, the mandala line, the inner and outer tsakali, the six bases of the source of the tantra's entrusted teachings, these eighteen letters of the six threes, the Buddha's wisdom I have found, may I meet with those who are vessels." As it is said, it is connected with the instructions of the eighteen of the six threes. The instructions are connected with the practice, it is connected with the excellent tradition of pure and good practice, which is not altered or adulterated from the activity registers held by the qualified individuals, the lamas and predecessors. The practice is connected with the bless
Chinese
与此相关，所有传承上师都是成就者、持明者的伟人，因为他们都得到了贤善荟供的加持，所以加持的降临是无与伦比的。因此，这个具有四种关联的灌顶，必须具备五种圆满的处所。其中，处所圆满是指：具备特征的住所，智慧的坛城，大解脱的殊胜城市，吉祥的永恒住所，成就生起的大处所。因此，要舍弃对普通房屋的执着，视其为智慧自显的宫殿，这一点非常重要。导师圆满是指：具备特征的金刚上师。因此，要舍弃视其为普通善知识的执着，认识到他是十方三世一切诸佛的总集之体性，忆念他赐予自身佛陀事业的恩德，以强烈的虔诚心能够阻止平凡的显现，通过反复不忘的忆念能够转变觉性。特别是，如果具备这四种特点的虔诚心，加持会立即进入，智慧会在瞬间降临，殊胜和共同的愿望会毫不费力地实现。因此，要这样生起（虔诚心）。眷属圆满是指：需要远离三种器皿过失，相续稳固且调柔，具备信心、精进和智慧的弟子，因为他们是具备特征的。因此，这里的所有的法友，要像珍爱眼珠一样彼此珍爱，慈爱之情永不间断，并且要将一切都视为清净的显现，视其为天神和天女的嬉戏。资具圆满是指：要确信将修法供养和灌顶的物品等一切所需，都视为显现圆满的资具，作为大乐智慧的行境。时间圆满是指：像这样导师、眷属、处所、资具都圆满具足的这个时刻。特别是在《决定解》中也说：最初生起菩提心的时候，圆满给予十种物质的灌顶。如经中所说，在圆满近修之后生起殊胜的菩提心，是灌顶的时刻。因此，现在正是进入积聚经部的灌顶的良好传承的时刻。