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适合之后，因道的势力又落到地上。即使成了转轮王，在轮回中也会变成奴隶。等等，广说这些都是变异的痛苦。对于色界和无色界的天神来说，也像鸟儿飞向天空又落回地面一样，没有超出痛苦的自性。遍行所知障的痛苦，他人无法觉察，如云：手掌放一根毛，没有不适和痛苦。把它放进眼睛里，产生不适和痛苦。孩子像手掌一样，不能觉察遍行所知障的痛苦。圣者像眼睛一样，看到这些而心生厌离。这样用比喻说明的遍行所知障的痛苦是：欲求没有满足的痛苦，不断出生的痛苦，事业没有完成的痛苦。解释说有三种，第一种是《亲友书》中说：每人喝的奶比四大海还多，但还在追随各自的众生，比那还要多得多。像这样。第二种是：那里面说：每人的骨头堆积如山，已经超过了须弥山，母亲的乳汁，即使只用一根刺柏树枝那么长来计算，也无法数尽。像这样说的。第三种是：农民每年都做不完农活，商人也总是做不完生意等等，以此为例，各自的事业直到死亡也无法完成。这样，三种痛苦是不善业最终完成的果报，善业最终完成的果报如上所述。总之，要相信佛法的精髓在于因果，它是深刻而不虚妄的。经中说：诸业纵经百千劫，不亡，因缘会遇时，果报还自受。以及，简略取舍之法，在《别解脱经》的偈颂中说：诸恶莫作，众善奉行。如是说，依止具德上师，细微
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Having become suitable, due to the power of the path, one falls back to the earth. Even having become a universal monarch, in samsara, one will also become a slave. Etc., these extensively spoken about are the suffering of change. Even for the gods of the form and formless realms, it is said that like a bird flying into the sky and then falling back to the earth, they have not transcended the nature of suffering. The pervasive suffering of conditioning is not understood by others. As it is said: When a single hair is placed on the palm of the hand, there is no discomfort or suffering. When that same hair is placed in the eye, it generates discomfort and suffering. Children are like the palm of the hand, they do not perceive the pervasive suffering of conditioning. Noble ones are like the eye, seeing these and turning their minds away. Thus, the pervasive suffering of conditioning, explained by applying example and meaning, is: the suffering of not being satisfied with desires, the suffering of endless births, and the suffering of not completing one's tasks. It is explained that there are three. The first is from the Letter to a Friend: Each one has drunk more milk than the four oceans, yet still follows after each individual being, having given up even more than that. Like that. The second is: In that same text: The heap of bones of each individual is as large as Mount Meru, and the end of mothers, even if counted with just the length of a juniper twig, would not be enough to measure the earth. As it is said. The third is: Like farmers who never finish their farming each year, and merchants who never finish their business, etc., as examples, one's own tasks are never finished until death. Thus, these three sufferings are the ultimate and complete result of non-virtuous actions, and the ultimate or complete result of virtuous actions is as described above. In short, one must have faith that the essence of Dharma is solely cause and effect, which is profound and not deceptive. As the scripture says: Actions, even after hundreds of kalpas, do not perish; when the conditions and time come together, they will ripen into results for embodied beings. And, to summarize the method of what to adopt and abandon, in the verses of the Pratimoksha Sutra it says: Do no evil, practice all good. As it is said, rely on a qualified spiritual mentor, and even subtle
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对于细微的业果，要仔细地取舍，为了生起信心，应当阅读和思考甚深的经部。根本科判“道次第”中，关于见解和所守护的剩余内容已经详细阐述完毕。第四，禅定：根本中说：所修禅定，从八种分类中，修习四无量，行持不动摇，是次第生起梵天等处的因。意思是说，总的来说，修习四无量是转生到四梵天处的因。续部中也说要修习四梵住。简而言之，怙主慈氏菩萨说：“于诸有情具慈爱，离合之意乐，不离之意乐，利益安乐意，我向您敬礼。”因此，“于诸有情具慈爱，离合”等，是指希望与安乐相遇的慈无量。“离合之意乐”是指希望远离痛苦的悲无量。“不离之意乐”是指希望与具有安乐者不分离的喜无量。“利益安乐意”是指不堕入亲疏两边的舍无量。因此，四无量是增上生的因。如《亲友书》中所说，应当如此修习：“慈与悲悯善与乐，以及舍离当恒修。”结果是：“梵天与光明，清净与善增，大果与诸天，获得同分位。”广说则与菩提戒的场合相关。第五，行持：根本中说，尽力成办十善，行持十善，断除不善，是转生欲界天和人的因。如上文所说，意义已经详细阐述。第六：根本中说：结果是获得天人的果位。因为意义容易理解，所以不再赘述。根本科判第二十四，天道次第：根本中说，虽然此处讲述了现观，但前面在自他修供时已经详细阐述，请在那里观看。然而，为了让学生们认识本尊，将按照现观来介绍各个坛城的本尊，并简
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One should carefully accept or reject even subtle karmic results, and in order to generate faith, one should read and contemplate the profound Sutras. The detailed explanation of the view and what to protect from the root section "Taking the Path as the Vehicle" has been completed. Fourth, Samadhi: In the root text: The object of meditation is Samadhi. From the eightfold division, practicing the four immeasurables, practicing immovability, is the cause of gradually arising in the Brahma realms, etc. That is, in general, meditating on the four immeasurables is the cause of being born in the four Brahma realms. It is also said in the Tantras that one should meditate on the four abodes of Brahma. In short, Lord Maitreya said: "With love for all sentient beings, with the intention of meeting and parting, with the intention of not parting, with the intention of benefit and happiness, I prostrate to you." Therefore, "With love for all sentient beings, meeting" and so on, refers to the immeasurable love of wanting to meet with happiness. "The intention of parting" refers to the immeasurable compassion of wanting to be separated from suffering. "The intention of not parting" refers to the immeasurable joy of wanting those who have happiness not to be separated. "The intention of benefit and happiness" refers to not falling into the two extremes of near and far, which is said to be immeasurable equanimity. Therefore, the four immeasurables are the cause of higher realms. As it is said in the "Friendly Epistle", one should meditate in this way: "Love and compassion, virtue and joy, and equanimity, always meditate correctly." The result is: "Brahma and clear light, purity and increase of virtue, great fruit and the gods, obtain equal share." The detailed explanation is related to the occasion of the Bodhisattva vows. Fifth, conduct: In the root text, one should accomplish the ten virtues as much as possible, practicing the ten virtues and abandoning non-virtue, is the cause of being born as gods and humans in the desire realm. As explained in detail above, the meaning has already been explained. Sixth: In the root text: The result is to obtain the rank of gods and humans. Because the meaning is easy to understand, it is not elaborated. The twenty-fourth root section, the Path of the Gods: In the root text, although the Abhisamaya is explained here, it has been explained in detail in the previous self-other practice and offering, so please look there. However, in order for the students to recognize the deities, the deities of each mandala will be introduced according to the Abhisamaya, and in short,
Chinese
因此，从现在开始忆念这些神灵，并且不违背他们的旨意。第二十五，心要取舍是：毗卢遮那佛的根本明咒是杜尔嘎。不动佛的业障清净咒是冈嘎尼。释迦牟尼佛的牟尼。对于无量光佛的陀罗尼，根本上说的是莲花达吉达，但因为莲花终结者在忿怒尊的咒语中出现，所以这里按照通常的说法是莲花阿弥德瓦。药师佛的药（藏文：བྷཻ་ཥ་ཛྱེ་）等尽力念诵。根本上说：如果不懂咒语，就应皈依。因为心要大部分是以神灵的名号来称呼的方式，所以如果不懂咒语，也可以通过称呼名号来皈依。如《金刚幕续》中所说：空行母和自在女，为了显现的缘故，咒语被说是为了倾听。例如，有些人，用声音呼唤时，会显现出来。同样，同样，一切如来都降临。因此，念诵这些神灵的名号，并皈依，顶礼。像这样结合起来念诵，就能完成心要取舍。第二十六是：根本上说，应学的是十六种人法。在《分别小品》中说：对于三宝生起不疲倦的信心，真实地寻求圣法，精通于美好的论典，无论什么都要记住并适度，不要想参与未委托的事业，眼睛要看高处，追随前辈的足迹，报答过去、现在、未来三世父母的恩情，兄弟和家族内部要宽容大量，依次尊敬长辈，友善对待邻居，帮助同修的善知识解决困难，对于与政治相关的亲疏远近，要彻底消除偏袒，精通工艺技术，对他人有益，将依靠的人置于庇护之下，阻止恶行，建立国家安宁的根本，将一切事业托付于佛法，使后代的子孙获得菩提的种子。像这样，让人们承诺他们能做到的。因为这些对于普通大众来说是必要的，并且包含了应学的全部内容，所以应该学习所有这些，或者尽力学习。
English
Therefore, from now on, remember these deities and do not transgress their commands. The twenty-fifth, the essence of taking to the path, is: The root mantra of Vairochana is Durga. The karma-cleansing mantra of Akshobhya is Kamkani. The Muni of Shakyamuni. For the dharani of Amitabha, the root says Padma Takrita, but because Padma Terminator appears in the wrathful mantra, here, according to the common saying, is Padma Amideva. Recite the Bhaishajya (Tibetan: བྷཻ་ཥ་ཛྱེ་) of the Medicine Buddha as much as possible. At the root, it says: If you do not know the mantra, you should take refuge. Because the essence is mostly in the form of calling the names of the deities, if you do not know the mantra, you can also take refuge by calling the names. As it is said in the Vajra Tent Tantra: Dakinis and independent women, for the sake of manifestation, mantras are said to be for listening. For example, some people, when called by the sound of their voice, will appear. Likewise, likewise, all the Tathagatas come. Therefore, recite the names of these deities, and take refuge, and prostrate. By combining and reciting like this, you can accomplish the essence of taking to the path. The twenty-sixth is: At the root, what should be learned are the sixteen human dharmas. In the "Distinguishing Minor Matters," it says: To generate unwavering faith in the Three Jewels, to truly seek the holy Dharma, to learn to be proficient in good treatises, to remember everything and be moderate, not to want to engage in unentrusted tasks, to look high and follow in the footsteps of predecessors, to repay the kindness of parents of the three times, to be tolerant and generous within brothers and family, to respect elders in order, to be kind to neighbors, to help fellow practitioners' spiritual friends overcome difficulties, to completely eliminate bias towards those close and distant related to politics, to be proficient in crafts and benefit others, to place those who rely on you under protection, to prevent evil deeds, to establish the foundation for national peace, to entrust all affairs to the Dharma, and to enable future generations to obtain the seed of enlightenment. In this way, have people promise what they can do. Because these are necessary for the general public and contain all that should be learned, all of these should be learned, or learn as much as possible.
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也需要如此。根本科判第二十七有六个分支。根本是：第二十七，六个关键是：地点是尼连禅河边。导师是释迦牟尼佛。眷属是菩萨顿珠。法是天人的乘。权是ka, kha等。必要是超越世间的事业。这也是与体性的乘相连接。经文中说：谁对谁，为何，需要什么？这是天人乘的六个关键。如此说。诀窍和禅修是：根本是：第二十八，自然禅修是：如果引导，名字是小自然禅修。诀窍是放下。比如苍蝇粘在胶上。关键是了断前后念的迷惑。心融入内部是命。外在显现是险路，是歧途。这也是首先安住在有依之上。之后什么也不依赖。什么境也不缘。身语放松。心如未惊扰的野兽，或如截断水的自磨，或如射中靶子的箭一样安住。如果详细解释，如新娘般放松身体。如胶上的苍蝇般放松呼吸。前后不迷惑是放松心，那便是融入内部的心的自性。认识到空性是命。心在境上显现是三界九地，是险路。自显现作为空性的妙力而生起，却因为不认识那是空性的自性，而产生贪嗔的取舍，因此堕入三恶道是歧途。这也是道次第中说：世间第一是四禅，四无色定，九个歧途。这样，第一地是欲界，色界是初禅，二禅，三禅，四禅，无色定是四无色处，总共是九。心清明无执，即使生起在九地也不会束缚。如虚空般开阔：显现不束缚，执着才束缚。无执着说是行持法身。这就是天人的自然禅修。如此说。这些的意义是，按照这个珍贵传承的规矩，说这是仁增芒热巴大师父子的经部灌顶引导的意趣，大约三个月必定要这样做，有这样的传统。这条道路也是作为圆满教法的修持，因此一切经典都显现为诀窍，所以师徒二人都