English
Non-virtuous actions generate all kinds of suffering and bad migrations, while virtuous actions generate all kinds of happiness and good migrations. The nature of samsara, with its ups and downs, is like the turning of a water wheel, constantly changing and impermanent – this is truly terrible. There is no reliable and trustworthy method to escape samsara other than the noble path of liberation and enlightenment, and this deception is truly astonishing. If one enters the path of liberation, one will immediately attain the happiness of higher realms and good qualities, like the sons of the Buddhas, the Bodhisattvas. And ultimately, one will achieve the unsurpassed happiness of enlightenment, like the Buddhas. Therefore, one should think of accomplishing the complete happiness of both temporary and ultimate goals. Thus, if one has not entered the path of liberation, even if one is born in a higher realm through virtuous actions, one will eventually cycle back to lower realms. All actions become causes of suffering, and the realization of this from the depths of one's heart is the measure of habituation. Therefore, it is necessary to turn away from the suffering of samsara and generate a strong sense of weariness in one's mind. To clarify this: The fruits of virtue and non-virtue cause beings to wander in the six realms. The pleasures and wealth of existence are like poisonous food. Though appearing pleasant, they ultimately lead to suffering. The definitive good is only the supreme path of liberation. Third, train the mind by contemplating various conditions: When born in samsara, there is nothing to trust or rely on. Even if one does good, one is repaid with harm; even if one eats and drinks, it becomes a cause of sickness and death; even if one accumulates possessions, one fulfills the desires of enemies and thieves; even those one hopes will be friends and relatives turn into harmful enemies; even if one has done no harm, one is subjected to meaningless slander and accusations; no matter what one does, one cannot please others; there is never a time of satisfaction – this is truly terrible. If one sincerely contemplates the thoughts and actions of sentient beings, no matter how much good one does, some will be pleased while others will not. No matter how one thinks, there is no way to be completely beneficial. All actions are of the nature of suffering. The numerous causes of sickness and death make it impossible to truly benefit. Because there is no reliable refuge other than the Lama and the Three Jewels, generating devotion and making offerings is the cause of happiness in this life and the next. One must completely turn one's mind towards virtue, thinking in this way.
Chinese
思考过去发生的、现在正在做的、以及将来会发生的好的和不好的因缘，应该感到厌倦并降低期望。因此，对六道众生生起慈悲心，心想如果能供养三宝和上师该有多好，这就是修行的程度。因此，需要以信心为先导。为了阐明这一点：因缘显现的迷惑行为没有结束的时候。无论怎么做，也不会如愿以偿。就像野兽追逐海市蜃楼中的水一样。因此，应该将心思转向善行。第四，将所有行为都视为无意义来修心：我此生的事务，照顾亲友，征服敌人，精耕细作，经商获利，追求名利，贪恋憎恨，嫉妒怨恨，他人出于好意提出建议，追求权势和渴望甜言蜜语等等，以及与亲友一同享受和交往，住所房屋城池等等，无论做什么，死后的第二天都不会随我而去，因此毫无用处。昨天以前所做的一切，都只是记忆中的景象，无法返回，就像昨晚的梦一样。今天的显现就像今晚的梦一样。将来要做的事情，也就像明晚的梦一样。对于这些无意义的贪恋憎恨，争斗，好坏，苦乐的积累和行为，各种各样的事情浪费时间，真是可悲。世间的显现就像幻术的欺骗一样。除了今天之外，完全放下一切，心想应该将上师的殊胜教言融入自心。之后，因为对任何显现都没有信任，所以心想必须获得上师的教言，这种强烈的愿望就是修行的程度。因此，有必要进入上师的教言。为了阐明这一点：世间事务毫无意义，是贪恋憎恨的根源。就像一夜睡眠中的好坏梦一样。显现被幻术欺骗真是可悲。完全放下，修习甚深教言。第五，依靠佛陀的功德来修心：超越轮回的所有过患就是佛陀，身相具足妙相和随好，光芒四射，语宣法轮，意之智
English
Reflecting on the good and bad circumstances that have occurred in the past, are happening now, and will happen in the future, one should feel weary and lower expectations. Therefore, compassion should arise for the sentient beings of the six realms, and one should think how wonderful it would be to make offerings to the Three Jewels and the Lama; this is the measure of accomplishment. Therefore, it is necessary to have faith as a precursor. To clarify this: the deluded activities of circumstantial appearances have no end. No matter what one does, things will not turn out as desired. Like a wild animal chasing after water in a mirage. Therefore, one should turn one's mind towards virtue. Fourth, training the mind by considering all actions to be meaningless: My activities in this life, taking care of relatives, subduing enemies, meticulous farming, profitable business, seeking fame and gain, attachment and hatred, jealousy and resentment, others offering advice out of kindness, seeking power and desiring sweet words, and so on, as well as enjoying and associating with relatives and friends, dwellings, houses, cities, and so on, no matter what is done, they will not accompany me on the day after death, so they are useless. Whatever has been done from yesterday onwards is only a memory, and cannot return, like last night's dream. Today's appearance is like tonight's dream. The things that will be done from tomorrow onwards are also like tomorrow night's dream. For these meaningless attachments and hatreds, struggles, good and bad, the accumulation of happiness and suffering, all kinds of activities waste time, which is truly regrettable. The appearances of the world are like the deception of illusion. Except for today, completely abandon everything, and think that one should integrate the precious instructions of the Lama into one's mind. Afterwards, because there is no trust in any appearance, one thinks that one must obtain the Lama's instructions, and this strong desire is the measure of accomplishment. Therefore, it is necessary to enter the Lama's instructions. To clarify this: worldly affairs are meaningless, the basis of attachment and hatred. Like good and bad dreams in a single night's sleep. It is truly regrettable that appearances are deceived by illusion. Completely abandon them and meditate on the profound instructions. Fifth, training the mind by relying on the qualities of the Buddha: The one who has transcended all the faults of samsara is the Buddha, whose body is adorned with marks and signs, radiating light, whose speech turns the wheel of Dharma, whose mind is wisdom.
Chinese
不会从寂静中动摇。因为是包括天神在内的整个世间的唯一导师、殊胜的主尊，是救护和依靠，所以必须获得。如果不成佛就没有利益，而成佛也必须修习道，不修道就无法获得。所以无论如何都要修习。必须效仿成就者上师们的足迹，一心一意地修行。他们经历了无数的苦行，像独自在寂静处修行而获得解脱一样，我也要舍弃今生的事务，在寂静的地方修行。因此，如果不修行就无法成佛，一定要修行，这种想法在心中生起，就是成就的标准。因此，对于修行，需要有忍耐力。为了明确这一点：佛陀具有三身和无量功德，如果修习自己本具的佛性，就能获得。就像年轻人痊愈后不会复发天花一样，为了获得永恒安乐的果位，要经历苦行并修行。第六，思考上师的教言来调伏自心：从无边无际的轮回大海中解脱出来的舵手是上师，解脱之法的巨轮是上师的教言。所以，必须如所说的那样去实践，如果不实践，就会因为痛苦的疾病而永远煎熬，所以上师是医王，具有伟大的慈悲，用教言的甘露，日夜坚持不懈地实践。想到必须实践，经过多方面的思考并修行，今生的事务有什么用呢？只有实践上师的教言才是成就的标准。因此，需要不把心思放在其他事情上，而是一心一意地投入到教言中。为了明确这一点：上师是医生，教言是甘露的精华，是度过轮回大海的巨轮，是通往解脱宫殿的殊胜阶梯，日夜坚持不懈地实践其意义。第七，依靠不分别来调伏自心：还有，分别念是巨大的无明，是堕入轮回大海的原因。如是说，以前由于无明的分别念，在三界轮回中一次又一次地轮回漂泊，因此会感到痛苦。现在是无上的
English
Will not waver from the state of stillness. Because he is the sole guide, the supreme lord, the refuge and support of all the worlds including the gods, it must be attained. If one does not attain Buddhahood, there is no benefit, and to attain Buddhahood, one must cultivate the path; without cultivation, it cannot be attained. Therefore, one must cultivate without fail. One must follow in the footsteps of the amazing accomplished masters and practice with single-pointed focus. Those masters endured many hardships. Just as they were liberated by meditating alone in solitude, I too must abandon the activities of this life and practice in a solitary, secluded place. Therefore, if one does not practice, one will not attain Buddhahood; the arising in one's mind of the thought that one must practice without fail is the measure of accomplishment. Therefore, there is a need for perseverance in practice. To clarify this: The Buddha possesses the three bodies and immeasurable qualities. If one cultivates that which is present within oneself, one will attain it. Just as a person who has recovered from smallpox does not relapse, one should endure hardships and practice to attain the state of lasting bliss. Sixth, training the mind by contemplating the guru's instructions: The captain who ferries us from the shoreless ocean of samsara is the guru, and the great ship of the means of liberation is the guru's instructions. Therefore, one must put them into practice as they have been spoken. If one does not, one will be tormented forever by the disease of suffering. Therefore, the guru, the king of physicians, is of great compassion, and with the nectar of his instructions, one should practice day and night with perseverance. Thinking that one must put them into practice, and contemplating various reasons, what is the use of the activities of this life? The thought that one must put only the guru's instructions into practice is the measure of accomplishment. Therefore, there is a need to not let the mind engage in other activities, but to engage single-pointedly in the instructions. To clarify this: The guru is the physician, the instructions are the essence of nectar, the great ship that ferries us across the ocean of samsara, the supreme staircase for ascending to the palace of liberation. Day and night, persevere and put its meaning into practice. Seventh, training the mind by relying on non-conceptualization: Furthermore, conceptual thought is great ignorance, the cause of falling into the ocean of samsara. As it is said, in the past, due to the conceptual thought of ignorance, one has repeatedly wandered and transmigrated in the realms of the three worlds, thus experiencing suffering. Now, it is the unsurpassed
Chinese
想著要做一个获得菩提的人而进行修习，那也有三种：乐空，明空，依靠法性无分别而修习。第一，以身体七支坐势，观想自身处于空旷无碍的中央，中脉如箭杆般粗细，外白内红，清澈透明，上端通向梵穴，下端正直地位于脐下四指处。如此清晰观想后，在上端观想为方便自性的白色ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽），头朝下，呈现出舒适的、即将滴落的状态；在下端观想为智慧自性的红色ཨ་（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），头朝上，呈现出燃烧的状态。如此清晰观想后，观想气息分为三部分。然后，缓缓吸入上方的气息，收紧下方的气息，这样，从ཨ་（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字生起的拙火，具有四种特性，向上燃烧，在中脉的空隙中如红色闪电般上升。当触及头顶的ཧྃ་（藏文：ཧྃ་，梵文天城体：हँ，梵文罗马拟音：hँ，汉语字面意思：吽）字时，菩提心的甘露以舒适的细流缓缓下降，如同树根被酥油浸润一般，脐部的ཨ་（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字火焰更加旺盛。观想月亮融化为甘露，充满中脉和身体内部的四个脉轮等，生起乐暖的智慧。不要将意识专注于ཨ་ཧཾ་（藏文：ཨ་ཧཾ་，梵文天城体：अहं，梵文罗马拟音：ahaṃ，汉语字面意思：阿 吽）上，而是将心专注于心间清晰闪耀的白色ཨ་（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字上，并进行宝瓶气。如果无法做到，可以稍微吸气并压制。然后，以细长而有力的力量呼出。就这样，努力练习宝瓶气，直到能够完成大、中、小三种中的任何一种。在尚未熟练之前，不要让气息过于强烈，而是要保持柔和适中。如此熟练后，就能生起以乐作为方便的智慧，即空性的智慧。第二，从两个鼻孔轻轻地、细长地呼出气息。将六识的所有对境显现都观想为融入天空的自性中，变成蓝绿色，并将心专注于此，压制气息外散。然后，缓缓吸入气息，将显现为天空自性的对境吸入鼻孔。观想其以蓝绿色的形式停留在脐部，并进行宝瓶气。如果身体发热严重，就观想气息具有清凉的自性；如果寒冷严重，就观想触觉具有温暖的自性。像这样，以极大的努力修习具有四种要素的宝瓶气结合。