English
Because the oral transmissions of the previous masters had great power of blessing, I wrote them down as they were. However, I corrected the inaccuracies, such as inaccurate sources, reversed order of previous and subsequent transmissions, and careless writing, while the other fundamental parts were written exactly as they were. Furthermore, we are indulging and attached to the immeasurable waves of suffering in the cycle of existence, which is like an ocean of blood. Being attached to what should not be done is like a worm in excrement. Being attached to desirable objects is like salty water. Whatever is done is used for suffering, like an old woman's food. Therefore, the nature of cyclic existence is suffering, and there is not even a moment of happiness. As it says in the Uttaratantra, "Just as there is no fragrance in impurity, there is no happiness in the five realms." And in the Compendium, "These beings are attached to the mud of name and form, and wander in the wheel of cyclic existence like a wheel of wind." Even in the state of cyclic existence, everything is enjoyed as a cause of suffering: hell has the suffering of heat and cold, hungry ghosts have the suffering of hunger and thirst, animals eat each other, humans have the suffering of change, asuras have the suffering of fighting, and gods have the suffering of falling. In common to all of these is the inconceivable suffering of birth and death. Thinking about the assembly of sentient beings in cyclic existence, seeing bodies as numerous as hairs, it is almost impossible to obtain a human body. Seeing beings scattered like scattered beans, the possibility of obtaining a human body is very rare. As the teacher Shantideva said, "When I have the fortune to practice virtue, but I have not done virtuous deeds, what shall I do then, ignorant of all the sufferings of the lower realms? If virtuous deeds are not done, and sinful deeds are accumulated, even after hundreds of thousands of eons, the sound of happy migrations will not be heard. Therefore, the Bhagavan said, like a blind turtle whose neck enters the yoke hole in the vast ocean, human existence is very difficult to obtain." And, "This leisure is very difficult to find, like a vase fulfilling wishes. Having obtained this, if benefit is not accomplished, how will this perfect fortune be obtained later? Just as in a dark night in the womb of clouds, lightning flashes for a moment, showing the space, so by the power of the Buddha in the vast path, worldly merit and wisdom arise occasionally."
Chinese
如是说，闲暇圆满的人身极难获得。纵然一旦获得了人身，若不积累善业，则毫无意义，徒劳无功。像我这样的行为，连人身也得不到。如果得不到人身，只有罪恶，没有善业。如是说。死亡何时到来没有定准。这个令人无法信任的死主，无论已做或未做都不会停留。无论生病或未生病，谁都无法骤然对生命抱有信心。必须舍弃一切而离去，我若不明白这个道理。如是说。生命在不知不觉中耗尽，日夜不停留，生命总是遭受损害，如果增加的部分不存在，像我这样的人怎么不会死去？我躺在床上，亲友们围绕在我身边，断绝生命的感受，只有自己独自承受。被阎罗王的使者抓住时，亲人有什么用，朋友有什么用？那时，福德是唯一的救护，而我却没有依仗它。如是说，所以必须忆念死亡。像这样无病的今天，即使有食物且没有损害，生命也是瞬间即逝，身体就像短暂的幻影。如是说。今天不会死，这样安逸地坐着是不对的。如是说，如果不忆念死亡，那么所做的一切都不会成为佛法。在《亲友书》中说：‘这个明天做，这个过一会儿做，这个今天做，人们这样想的时候，阎罗王手持棍棒，斜眼看着，眼睛发红，愤怒不满地想着，真可笑。’这个盛开鲜花的春天将会到来，这个象征明月的秋天将会到来，所有的人都会感到高兴，而我的生命将会耗尽，却没有人感到非常不悦。如是说。因此，为了以大出离心获取闲暇的精华，必须努力积累二资粮。经中说：‘世间所有的痛苦，都来自于所做的不善业。天人的所有安乐，都来自于积累的福德。积累福德获得安乐，因此要一次又一次地积累。’如是说。像这样，对死亡无常的提醒和决
English
Thus it is said that it is extremely difficult to obtain a human body with leisure and endowments. Even if one were to obtain a human body, it would be meaningless and futile if one did not accumulate virtue. Such actions as mine will not even lead to obtaining a human body. If a human body is not obtained, there will only be evil deeds and no virtue. Thus it is said. There is no certainty as to when death will come. This Lord of Death, who cannot be trusted, will not stay whether one has done or not done. Whether sick or not sick, no one can suddenly have confidence in life. One must abandon everything and depart, and if I do not understand this. Thus it is said. Life is exhausted without being noticed, and day and night do not stop. This life is always subject to harm, and if there is no addition, how can someone like me not die? I am lying in bed, surrounded by relatives and friends, but the feeling of the cessation of life will be experienced by myself alone. When seized by the messengers of Yama, what good are relatives, what good are friends? At that time, merit is the only refuge, but I have not relied on it. Thus it is said, so one must remember death. On a day like this when there is no illness, even if there is food and no harm, life is fleeting, and the body is like a temporary illusion. Thus it is said. It is not right to sit comfortably thinking that one will not die today. Thus it is said, if one does not remember death, then whatever one does will not become Dharma. In the Letter to a Friend, it says: 'This I will do tomorrow, this I will do later, this I will do today,' when people think like this, Yama, holding a club in his hand, looks askance, his eyes red, thinking with anger and dissatisfaction, 'How ridiculous!' This spring when flowers bloom will come, this autumn when the bright moon is symbolized will come, all people will be happy, but my life will be exhausted, and no one will be very displeased. Thus it is said. Therefore, in order to take the essence of leisure with great renunciation, one must strive to accumulate the two accumulations. The Sutra says: 'All the sufferings of the world arise from the non-virtuous deeds that have been done. All the happiness of gods and humans comes from the accumulation of merit. By accumulating merit, happiness is obtained, therefore accumulate it again and again.' Thus it is said. In this way, the reminder of the impermanence of death and the
Chinese
讲述发起精进，善趣天界和十善的利益，十不善的过患，三恶道的痛苦，以及生起对业果的信赖等深广的佛法，生起相续堪能的定解。特别是宗派的次第，尤其是密宗，更尤其是此法的传承方式，以及讲述上师传承的次第，从而生起欢喜。如是所说，广说经论，以及分别讲述宁玛派的殊胜之处，特别是讲授噶玛法的传承方式等，开阔智慧。如果不能那样做，就念诵位于此首的上师传承的方式，以及从该传承中产生的诀窍的共同意义。像这样进入这个良好的教规，聚集在一起讲述话题正当其时。对此，首先，话题是，在佛陀智慧宝藏的六种隐蔽灌顶之首中，如是说“大总灌顶的话题”。根本是，应当为弟子们讲述灌顶的话题。又是，在遍照佛身明点灌顶续中说，在欲界的地方，有位婆罗门导师，名叫持海螺念珠者，身穿海螺念珠为衣，具有神通。有个弟子是王子，婆罗门对他进行教导，使他精通五明，王子心想，现在我也具有很多知识，除了这位婆罗门之外，没有比他更高的了，心想不能让他居于我之上。于是给婆罗门灌了葡萄酒，让他昏厥，用针刺瞎了他的眼睛，用铁钩拉出并割断了他的舌头，用乌龟血涂抹他的身体，让众多女子按压他。割断了他的脚筋并放置在一旁，过了一会儿，婆罗门从昏厥中醒来，心想谁在我身边，想要呼喊却说不出话，想要看却没了眼睛，想要站起来却没有脚筋，众多女子按压着他，使他失去了记忆，身体充满了水泡和脓疮。他心想，如此痛苦和可怜，这是前世的业力呢，还是他人嫉妒所致？经过观察，知道是王子所为，于是破口大骂，王子，我对你如此恩重如
English
It speaks of generating diligence, the benefits of good migrations to higher realms and the ten virtues, the faults of the ten non-virtues, the suffering of the three lower realms, and generating faith in the belief of karma and its results, and other profound and vast teachings, generating certainty that the mindstream is suitable. In particular, the order of vehicles, especially secret mantra, and even more especially, the manner in which this teaching was transmitted, and explaining the order of the lineage of gurus, thereby generating joy. As it is said, generally explain the scriptures, and specifically explain the extraordinary aspects of the early translations, and especially explain the manner in which the Kama teachings were transmitted, expanding the mind. If one cannot do that, then read the manner of the lineage of gurus who are at the head of this, and the general meaning of the instructions that arise from that lineage. Thus, to enter this good tradition of the teachings, it is appropriate to gather together and discuss the topic. Regarding that, first, the topic is, in the first of the six hidden empowerments of the Buddha's Wisdom Jewel, as it is said, "The topic of the Great General Empowerment." The root is, one should explain the topic of empowerment to the students. Also, in the Tantra of the Empowerment of the Bindu of Vairochana, it says, in this realm of the desire realm, there is a Brahmin teacher called the one with a conch garland, who wears a conch garland as clothing, and possesses miraculous powers. There is a student who is a prince, and the Brahmin teaches him, making him skilled in the five sciences, and the prince thinks, now I also have a lot of knowledge, and there is no one higher than this Brahmin, so he thinks that he should not let him be above me. So he gave the Brahmin grape wine to drink and made him faint, and pierced his eyes with a needle, and pulled out his tongue with an iron hook and cut it off, and smeared his body with turtle blood, and had many women press down on him. He cut off his Achilles tendons and left him there, and after a while, the Brahmin woke up from his faint and thought, who is near me, and wanted to call out but could not speak, wanted to see but had no eyes, wanted to stand up but had no Achilles tendons, and many women were pressing down on him, causing him to lose his memory, and his body was filled with blisters and pus. He thought, this suffering and misery, is it due to past karma, or is it due to the jealousy of others? After examining, he realized that it was done by the prince, so he cursed him, saying, Prince, I have been so kind to you,
Chinese
如果我这样做，愿你一生中身体患上麻风、眼疾、疥疮、湿疹、白癜风、癣、水泡和六种疾病。愿你的身体成为一千只食肉虫的巢穴，眼睛瞎了，嘴巴哑了，四肢瘫痪，无法行走。然后，愿你死后依次经历三恶道，转生到地狱，无数世都无法获得解脱，菩提之苗枯萎！说完诅咒后，王子也迅速去世，由于自己所犯罪行的果报和婆罗门的诅咒，转生成为名叫“赤裸腐烂身”的众生。身体患有六种疾病，成为一千只食肉虫的巢穴，眼睛瞎了，舌头哑了，腿脚瘫痪，非常痛苦。然后，死后经历了十六地狱，无数劫都无法见到圣者，菩提之苗枯萎。这时，世尊从自己的心间放出吉祥金刚手，接受教令：你去欲界，那里有一个名叫“赤裸腐烂身”的众生，他正在体验前世对上师怀有恶意的果报。像这样，菩提之苗已经枯萎，非常痛苦，死后将堕入地狱，其他业的果报或许还有解脱的可能，但对上师怀有恶意的果报非常难以净化，所以金刚手你前去，赐予甚深仪轨的加持和殊胜灌顶，将他送到天界。金刚手欢喜地回答世尊，世尊，请您解说灌顶的自性。世尊开示道：当王族高贵地诞生时，臣民奉献王位，以强大的权威统治国家，如同地主安住于国王之位。当世尊行持菩提时，对天神和非天及其眷属，以灌顶之物进行加冕，之后便能现证菩提。守护手印秘密之处，以甘露宝瓶洗净罪恶，花鬘和顶冠代表戒律，以及五种...
English
If I do this, may you be afflicted with leprosy, eye disease, scabies, eczema, vitiligo, ringworm, blisters, and six kinds of diseases in your body for one lifetime. May your body become a nest for a thousand flesh-eating worms, your eyes be blind, your mouth be mute, your limbs be paralyzed, and you be unable to walk. Then, after death, may you pass through the three lower realms in succession, be born in hell, and for countless lifetimes not attain liberation, and may the sprout of Bodhi wither! After uttering the curse, the prince also quickly passed away, and due to the ripening of his own misdeeds and the power of the Brahmin's curse, he was born as a being called 'Naked Rotten Body.' His body was afflicted with six diseases, it became a nest for a thousand flesh-eating worms, his eyes were blind, his tongue was mute, and his legs were paralyzed, causing him great suffering. Then, after death, he passed through the sixteen hells, and for countless eons he did not see the face of the noble ones, and the sprout of Bodhi withered. At that time, the Bhagavan himself emanated the glorious Vajrapani from his heart and instructed him: 'Go to this desire realm, where there is a being called 'Naked Rotten Body' who is experiencing the ripening of the karma of having had ill will towards his teacher in a previous life. In this way, the sprout of Bodhi has withered and he is suffering greatly, and after death he will fall into hell. The ripening of other karmas may have a chance of liberation, but the ripening of ill will towards the teacher is very difficult to purify, so Vajrapani, you go and bestow these profound blessings of the ritual and supreme empowerment, and send him to the heavenly realms.' Vajrapani rejoiced and replied to the Bhagavan, 'Bhagavan, please explain the nature of the empowerments.' The Bhagavan replied: 'When a royal lineage is born nobly, the kingdom is offered by the subjects, and with strong authority he rules the country, just as a landowner abides in the position of a king. When the Bhagavan practices Bodhi, to the gods and demigods and their retinues, he bestows dominion with the substances of empowerment, and then he will manifest enlightenment. Protecting the secret place of the mudras, washing away sins with the nectar vase, the garland and crown represent discipline, and the five types of...'