English
Not only have they experienced suffering, but they are also caught in the great cause of suffering. How pitiful! What can I do about all the suffering my parents have experienced? One should cultivate an unbearable feeling towards the suffering of sentient beings, doing so with as much intensity as possible. The second, the main practice, is: Practice giving and taking alternately. One should practice it through the breath. As it is said, cultivate loving-kindness and compassion as before. It is not helpful to simply say "compassion" and leave it at that. Think: "I will take on the sins and sufferings of these beings, and I will give them my happiness and merit." As you inhale, visualize all their sins and sufferings ripening upon you. As you exhale, visualize all your happiness and merit going to each and every sentient being. Also, cultivate joy in this giving, making it one cycle of meditation. Again, as before, with each inhalation, visualize all their sins and sufferings, like being scraped off with a leather-scraping knife, coming in a dark, swirling mass through your nostrils and dissolving into your heart. As you exhale, visualize all your happiness and merit, in the form of a moon, going out from your nostrils in a stream of white light. It touches all sentient beings, and visualize them instantly attaining Buddhahood. Also, cultivate joy in this. In this way, practice with every exhalation and inhalation. The third is the practice in the post-session interval: Three objects, three times, three roots of virtue, All actions are purified with words. The beginning of taking starts with oneself. As it is said, attachment arises towards pleasant and agreeable objects, hatred arises towards harmful and disagreeable objects, and a mind of ignorance arises towards neutral objects, where nothing is clear. Whenever these thoughts arise, think: "May all the afflictions and three poisons of all sentient beings gather into me! May they be free from afflictions! May the obstacle of their afflictions be severed by this thought of mine!" By thinking in this way, the three poisons can be transformed into roots of virtue. At all times, May their sins ripen upon me, May all my virtues ripen there! And, may all the benefits and victories be offered to the kind sentient beings! May all the losses and defeats be taken by me! In this way
Chinese
我也念诵并且心中思维，在接受他人的痛苦之前，思维自己来世将要发生的所有痛苦现在成熟吧。第三，将逆境转为菩提道：如云“器情充满罪恶时，逆缘转为菩提道。”因此，当逆境降临时，必须将其转为菩提道。这也需要从现在开始修习。这有三种：依靠世俗菩提心，依靠胜义菩提心，依靠特殊的修习。第一，所有的责任都在我身上，观修对一切众生都具有恩德。因为他人对自己造成伤害，身体生病，内心痛苦，自己一方的村庄衰败，被朋友欺骗，无论发生什么不愉快的事情，不要这样想：这是他造成的伤害，不要想：我要报复他。而是要反思自己，因为我执积累了恶业，这是我自己的责任，自己的痛苦是自己招致的。现在要把这个我执抛弃。这些加害者是净化我罪障的，所以要反复观修他们非常具有恩德。第二，将错觉视为四身，守护空性至高无上。也就是说，一般来说，对于一切显现和发生的任何逆境，都要这样想：即使显现了，也没有丝毫真实成立的。无论从生、灭、住三个方面进行观察，都要认识到其本性是远离一切执着的。仅仅是显现，就安住在什么也不是的无分别中。这也就是空性法身，光明化身，双运报身，无别自性身。第三，四种结合是殊胜的方便，立即将遇到的任何事情都融入观修中。所谓四种结合是：积累资粮的结合，忏悔罪业的结合，布施食子给鬼神的结合，供养食子给空行护法的结合。也要这样观修：自己不想要痛苦，想要快乐，那么这种颠倒的事情发生，就意味着要积累资粮，要净化罪业。现在必须这样做。特别是通过七支供养和三宝。
English
I also recite and contemplate in my mind, before taking on the suffering of others, think that all the suffering that will occur to me in future lives will ripen now. Third, transforming adversity into the path of enlightenment: As it is said, "When the vessel and its contents are filled with sin, transform adverse conditions into the path of enlightenment." Therefore, when adversity strikes, it must be transformed into the path of enlightenment. This also needs to be practiced from now on. There are three aspects to this: relying on relative Bodhicitta, relying on ultimate Bodhicitta, and relying on special practice. First, all the blame lies with me, contemplate that all beings are kind. Because others harm you, your body is sick, your mind is suffering, your village is ruined, you are deceived by friends, no matter what unpleasant things happen, do not think: this is the harm he caused, do not think: I will retaliate against him. Instead, reflect on yourself, because self-cherishing has accumulated bad karma, this is my own responsibility, my own suffering is self-inflicted. Now this self-cherishing must be abandoned. These harm-doers are purifying my sins, so repeatedly contemplate that they are very kind. Second, view illusion as the four bodies, guarding emptiness is supreme. That is to say, in general, for all appearances and any adverse conditions that occur, think like this: even if it appears, there is not the slightest bit of truth to it. No matter how you observe it from the three aspects of arising, ceasing, and abiding, you must recognize that its nature is free from all attachments. Just as it appears, abide in non-conceptualization where nothing is. This is also the emptiness Dharmakaya, the luminous Nirmanakaya, the union Sambhogakaya, and the inseparable Svabhavikakaya. Third, the four combinations are the supreme method, immediately integrate whatever you encounter into meditation. The so-called four combinations are: the combination of accumulating merit, the combination of confessing sins, the combination of giving torma to gods and demons, and the combination of offering torma to dakinis and Dharma protectors. You should also contemplate like this: I do not want suffering, I want happiness, then the occurrence of this inverted thing means that you have to accumulate merit, you have to purify sins. Now you must do this. In particular, through the seven-branch offering and the Three Jewels.
Chinese
应当广行赞颂，猛烈忏悔罪业。所有座间，将财物供养上师和僧众。建造佛像、寺庙、经书等，使其成为唯一的善缘。为了忏悔罪业，念诵经文、持诵陀罗尼、制作擦擦，努力进行顶礼和绕转等。面向作害者布施食子，说道：您过去是为了偿还我的宿债而来，拿走债务真是非常感谢。现在请您摧毁我吧。所有众生的痛苦，所有疾病、灾难、衰老、恐惧都请堆积在我身上。愿众生远离痛苦。向护法供养食子后，也不祈求今生的安乐。我生病好，就加持我生病；我死去好，就加持我死去；我痊愈好，就加持我痊愈。像这样进行断除希望和恐惧的祈祷。当下无论做什么，都想着一切是为了利益众生而做。对于善事等自己所做的一切好事，都想着愿所有众生因此进入比这更殊胜的佛法事业。如果不得已必须做恶事，或者产生恶念，就想着愿所有众生的恶行和恶念都集中在我这里，从内心深处这样想。吃饭、睡觉、行走等所有中性的行为，都以唯一利他之心来做。 第四，将一生的修持归纳起来进行开示。以窍诀精华简略而言，应当与五力相结合。大乘转生的窍诀，就是这五力，要珍惜行为。如是说。其中，五力是：引发力、串习力、白净种子力、破斥力、愿力。其中，引发力，从现在开始直到获得佛果，特别是直到死亡之前，或者更具体地说，比如今天，都要强烈地想着永远不与菩提心分离。串习力是猛烈地修习两种菩提心。白净种子力是身体。
English
One should extensively offer praises and intensely confess sins. In all intervals between sessions, offer material possessions to the Lama and the Sangha. Constructing images, temples, scriptures, etc., should be done to make them solely a cause for virtue. For the purpose of confessing sins, recite sutras, chant mantras, make tsa-tsas, and diligently engage in prostrations and circumambulations. Direct tormas to those who cause harm, saying: You came in the past to repay my karmic debts. It is very kind of you to take the debt. Now, please destroy me. May all the sufferings of all sentient beings, all diseases, disasters, decay, and fears, be piled upon me. May all sentient beings be free from suffering. Even after offering tormas to the Dharma protectors, do not pray for happiness and well-being in this life. If it is good for me to be sick, bless me to be sick; if it is good for me to die, bless me to die; if it is good for me to recover, bless me to recover. Like this, make prayers that cut off hope and fear. Whatever one does in the present, think that everything is done for the benefit of sentient beings. For all the good deeds one does, such as virtuous actions, think that may all sentient beings thereby enter into even more excellent Dharma activities than this. If one unavoidably has to engage in bad actions or if bad thoughts arise, think that may all the bad actions and bad thoughts of all sentient beings be concentrated in me, and think this from the depths of your heart. All neutral actions such as eating, sleeping, walking, etc., should be done with the single mind of benefiting others. Fourth, condensing the practice of a lifetime and showing it. In essence, the pith instructions are summarized: One should combine them with the five powers. The pith instruction for the transference of the Great Vehicle is these five powers; cherish the conduct. Thus it is said. Among them, the five powers are: the power of projection, the power of habituation, the power of the white seed, the power of refutation, and the power of aspiration. Among them, the power of projection: from this time until Buddhahood is attained, and especially until death, or more specifically, like today, one should strongly think of never being separated from Bodhicitta. The power of habituation is to intensely train in the two Bodhicittas. The power of the white seed is the body.
Chinese
语、意、身三门精进修善，对于善业不满足，尽力而为地修持。呵责是：现在也要想方设法调伏我执，以前也是因为这个才在轮回中漂泊并感受痛苦，现在如果还和它相处就没有快乐了，现在一定要想办法毁了它，要常常生起这样的愿望。发愿是：总的来说，为了将一切众生从轮回中救度出来，特别是为了不忘记菩提心，将一切善根回向并发愿。迁识是：首先对于一切财物没有贪恋，在相信自己功德很大的地方行善，这是白法种子的力量；为了在一切生世中修持菩提心，而发愿是愿力的力量；如前一样清楚地进行呵责的力量；临终、中阴、一切生世中，不离开两种菩提心，这是串习的力量；行为方面，身体保持七支坐法的要点，如果做不到，就放下右肩，堵住右鼻孔，修习以前修过的两种菩提心，这是习惯的力量。这里，不损坏的海螺，用火焚烧后的灰烬，磁石的粉末混合蜂蜜涂抹在头顶，这是药物迁识的诀窍。第五，修心纯熟的标准是：一切法都归于一个意旨。意思是说，一切佛法的意旨都归于调伏我执，因此随着修心，我执应该越来越小。抓住二者的主要，就是要用正直的心对待自己，不要自欺欺人。恒常依止唯一的安乐，意思是说，无论发生什么不好的事情或痛苦，都不要害怕和沮丧，而是将其作为修善的助缘，对于发生不悦意的事情等，内心不会感到不适。即使散乱也能调伏，才是纯熟。意思是说，即使没有用特别的对治法来调伏，也没有用正念来守护，在一切敌人、朋友、安乐、痛苦、损害者之上，两种菩提心也能毫不费力地同时生起。这四点是修心达到要点的标准，即使具备了这些，也不是说以后就不用修了。第六
English
Engage in virtuous actions with body, speech, and mind, and without being content with virtuous deeds, strive to accomplish whatever can be accomplished. Reproaching is: Now, by all means, subdue this self-grasping. It is only because of this that we have wandered in samsara and experienced suffering. If we still associate with it now, there will be no happiness. Now, we must find a way to destroy it, and we must constantly generate such a wish. Aspiration is: In general, to liberate all sentient beings from samsara, and especially to dedicate all virtues and make aspirations so as not to forget the mind of enlightenment. Transference of consciousness is: First, without attachment to all possessions, give to virtue in a place where you believe your own merits are great, this is the power of the white seed; to aspire to cultivate the mind of enlightenment in all lives is the power of aspiration; the power of reproach is made clear as before; in death, bardo, and all lives, do not separate from the two minds of enlightenment, this is the power of habituation; in terms of conduct, maintain the seven-point posture of the body, or if that is not possible, lower the right shoulder and block the right nostril, and cultivate the two minds of enlightenment that you have cultivated before, this is the power of familiarity. Here, an undamaged conch shell, ashes burned by fire, and powdered lodestone mixed with honey applied to the crown of the head are the essential instructions for the transference of consciousness through substances. Fifth, the measure of proficiency in mind training is: All dharmas converge into one intention. This means that the intention of all dharmas converges into subduing self-grasping, so as mind training is practiced, self-cherishing should become smaller and smaller. Grasp the main point of the two faculties, which is to be honest with oneself with a straight mind, without deceiving oneself. Constantly rely on only ease and happiness, which means that no matter what bad things or suffering occur, do not be afraid or discouraged, but rather take it as an aid to virtuous practice, so that there is no discomfort in the mind due to the occurrence of unpleasant things, etc. If you can subdue even distraction, then you are proficient. This means that even if you do not subdue with a specific antidote, and do not guard with mindfulness, on top of all enemies, friends, happiness, suffering, and harm-doers, the two minds of enlightenment arise effortlessly and simultaneously. These four are the measure of having reached the essential point of mind training, and even if you have these, it does not mean that you do not need to practice later. Sixth