Chinese
应做。应说。应否定并应修习。如是，此处的修习方式将在下文略作解说。其中，圣观世音菩萨是因往昔的愿力，安住于诸佛之慈悲自性中。如是，正如所说：诸佛从无漏法界中，为了追随往昔之身迹，以及身体如虚空般不存在之故，非一亦非多。应忆念此语。现在，如此略作解说已成就之义，若将修持次第简要归纳，即是如此：在寂静的山、森林、水边等地，于无有众人往来、喧嚣、鸟鸣、盗贼等侵扰且无有恐惧之处，安奉诸佛之所依物，或非必要，无亦可。如是，则以最初之发心，以及必将究竟利益一切众生之意乐，观想安住于十方无余一切诸佛菩萨之前，如前所说般忆念其义，多次行持七支供。其中，于顶礼之时，观想自身与一切众生之身体，化现为如微尘般遍满无量佛土，而作顶礼。于供养之时，将自身等众生于三世所积之善根，以及为了众生之利益，亦将自身布施。对诸佛菩萨言：我将永远布施自身一切，祈请诸位菩萨圣众纳受我，恭敬地成为您的仆从，因您之摄受，我将于轮回中无所畏惧，利益众生。亦应念诵此教言并思其义。如是，于此等阶段中，普遍对一切众生，特别是对一切损害者，应极度修习。之后，应再三思维轮回之过患，以及欲妙如少许食物般过患甚多，寂静之功德，暇满难得，有为法之无常，业果不虚等，并以多种方便从细微处
English
It should be done. It should be said. It should be denied and it should be meditated upon. Thus, the way to meditate on this will be explained a little below. Among them, the noble Avalokiteśvara abides in the nature of the compassion of all the Buddhas by the power of previous aspirations. Thus, just as it is said: The Buddhas from the uncontaminated realm, in order to follow the traces of the former body, and because the body is like the sky and does not exist, are neither one nor many. This should be remembered. Now, the meaning accomplished by explaining it in this way is briefly summarized as follows: In a secluded mountain, forest, waterside, etc., in a place where there is no traffic of people, noise, birds, thieves, etc., and where there is no fear, the objects of refuge of the Buddhas are enshrined, or it is not necessary, it is okay to be without. In this way, with the initial intention and the intention to definitely benefit all sentient beings, visualize that you are in the presence of all the Buddhas and Bodhisattvas of the ten directions, and remember the meaning as mentioned before, and perform the seven-branch offering many times. Among them, at the time of prostration, visualize that your own body and the bodies of all sentient beings are transformed into as many dust particles as there are in the ocean of Buddha-fields, and prostrate. At the time of offering, offer the virtues accumulated by oneself and other sentient beings in the three times, and also offer one's own body for the benefit of sentient beings. To the Buddhas and Bodhisattvas: I will always give away all of my body, please accept me, the supreme Bodhisattvas, and respectfully become your servant. Because I am held by you, I will be fearless in samsara and benefit sentient beings. You should also recite this teaching and think about its meaning. Thus, even in these situations, in general, all sentient beings, and especially all those who harm, should be greatly meditated upon. Then, the faults of samsara, the pleasures are like a small amount of food with many faults, the benefits of solitude, the difficulty of finding leisure and opportunity, the impermanence of compounded things, and the infallibility of karma and its fruits should be thought about again and again, and in many ways from the subtle
Chinese
应当修习，在座间时，暂时对那些认真禅修。座间休息时，供养、皈依、思维菩提心、读诵经典、顶礼和绕转等，对各种有为之事认真行持。如何行持呢？当那些作意稍微熟练后，然后进入正行，也就是在面前，放置如来不动佛，或者我们导师如来佛等的佛像画像，放置非黄金等过于贵重的物品在面前，眼睛注视着它，保持心不散乱。对此习惯后，眼睛看着鼻尖的方向，在面前观想佛的画像，心不散乱地安住。对此习惯后，心安住在心上，一心专注地禅修。那时，如果稍微没有察觉到心的散乱而动摇，就一次又一次地重复禅修。何时安住呢？刹那刹那相续不断。然后，当稍微散乱时，如果喜欢禅修，或者喜欢观察是否如此，就放下认为心不被沉掉和掉举等分别念所控制，安住于此的想法，放松身心，一心专注地安住。如果感到不喜欢，或者安住时，后面的时间比前面的短，而且不清晰，心感到疲惫和沮丧，就思念轮回和涅槃，在家和寂静处，烦恼和等持等的利益和过患，稍微休息一下，像“座短次数多”所说的那样去做。还有，心虽然没有外散，但是像水泡一样多的分别念扰乱心，当分别念生起时，就完全不要执着于那个分别念。像那样，出现多少就对治多少。那样努力到什么程度呢？心有时安住，有时散乱。这叫做心趋向于安住。然后，如果回忆起以前享受欲乐，思念欲乐，或者被今生的事情弄得心烦意乱，就用思念欲乐的过患、轮回的痛苦、生命无常不知何时会死、今生之人的信任有什么用等来遣除。还有，当生起分别念时，从妄想产生贪欲，从贪欲变成罪恶。
English
One should practice, and during the session, diligently meditate on those things for a while. During breaks between sessions, diligently perform various activities such as making offerings, taking refuge, contemplating the mind of enlightenment, reading scriptures, prostrations, and circumambulations. How should one practice? When those mental exercises become slightly familiar, then enter into the main practice. That is, in front of you, place a painted image of the Buddha Akshobhya or the Buddha, our teacher, or a similar image of a Buddha. Place something that is not too extravagant, like gold, in front of you. Fix your eyes on it, and keep your mind from wandering. When you are accustomed to this, look at the tip of your nose and visualize the image of the Buddha in front of you. Hold your mind without wandering. When you are accustomed to this, place your mind on your mind and meditate with one-pointed concentration. At that time, if you move slightly without noticing that your mind is wandering, repeat the meditation again and again. When it abides, continue from moment to moment. Then, when you are slightly distracted, if you enjoy meditating or enjoy examining whether it is so, let go of the thought that your mind is not controlled by dullness or agitation, and relax your body and mind, abiding with one-pointed concentration. If you do not enjoy it, or if the later sessions are shorter and less clear than the earlier ones, and your mind feels tired and depressed, then remember the benefits and drawbacks of samsara and nirvana, home and solitude, afflictions and samadhi, and rest for a while, doing as it is said, "short sessions with many repetitions." Also, even if your mind does not wander outwardly, if many bubble-like thoughts disturb your mind, when thoughts arise, do not cling to that thought at all. Apply this to every thought that arises. How much should you strive in this way? Sometimes the mind abides, and sometimes it is disturbed. This is called the mind tending towards abiding. Then, if you remember enjoying sensual pleasures in the past, think about sensual pleasures, or if your mind is preoccupied with worldly affairs, counteract this by remembering the faults of sensual pleasures, the suffering of samsara, the impermanence of life, and the uncertainty of when you will die. What is the use of trusting those who are concerned with this life? Also, when thoughts arise, desire arises from conceptualization, and from desire comes sin.
English
UR. All the wandering of beings, Desire arises entirely from thoughts. One should remember this saying and contemplate the faults of conceptual thought, which disturb the mind. Furthermore, if one does not enjoy practicing shamatha, one should subdue it by remembering the peaceful result and the qualities of practicing shamatha. One should also subdue it by various methods mentioned above. If there is dullness, one should encourage it with joy, etc.; if there is agitation, one should subdue it by contemplating impermanence, etc. Furthermore, one should counteract attachment with ugliness, hatred with love and compassion, and ignorance with the contemplation of selflessness, and thus practice equanimity. By familiarizing oneself with this, after a long time, if one can diligently abide, there will be no opportunity for dullness and agitation to arise. If one is not diligent, dullness and agitation will arise, and this is called the gate of samadhi. By familiarizing oneself with this, the mind will abide effortlessly, and at that time, one should relax the mind's diligence and practice equanimity in a relaxed state, which is shamatha. After familiarizing oneself with this for a long time, one should practice vipassana. One should first make one's own body the object of focus, and in a relaxed and loose state, repeatedly contemplate that this body and mind, these aggregates of mine, are just mind. After familiarizing oneself with this, one should repeatedly contemplate that these are like a rocky cliff, merely dependent arising, and nothing else, emptiness. After familiarizing oneself with this, one should especially practice on all appearances, especially those with strong clinging to reality. This is the practice of vipassana after shamatha has been accomplished, so at first, for a few moments, vipassana is mostly shamatha. Then, shamatha becomes less and vipassana becomes more, but if the power of vipassana is too strong and rough, one should practice more shamatha, so that it gradually becomes balanced. By repeatedly practicing in this way, if one has sharp faculties, one can attain post-meditation wisdom after being free from extremes, and the mind and abiding become of one taste. If one has dull faculties, then on the certainty of emptiness, one should practice equanimity, etc., without focusing and without attachment, and thus one can accomplish it. After familiarizing oneself with this, in the post-meditation state, one should repeatedly remember such samadhi and engage in activities. By practicing in this way, one will turn towards "non-conceptual wisdom," and not just by non-conceptual thought. Then, like the samadhi of Ratnabhadra, and the samadhi of the ocean of the universe, and the samadhi of the ultimate reality, etc.
Chinese
其中的各个分类逐步修习，最终将趋向殊胜之法。因这些文字繁多，故未书写。世人皆称颂您为大士，然此地如同诸多智者见解相悖之处。考察之时，应如何供养布施？如是，因无有实义而生烦恼。因此，暂且至此。现在讲述修习世俗菩提心之法。对此，一切皆应修习。即怀着自身与一切众生皆得成佛之强烈愿望，首先忆念众生之痛苦，以及无能从中解脱的愚昧众生，心怀怜悯，反复修习：此等众生真可怜，我当救护其脱离痛苦，安置于安乐之中。若仍未生起慈悲心，则应从视一切众生为父母，忆念其恩德入手。又因彼等未能领悟诸法皆无自性，故受恶业所缚，遭受如是痛苦，应反复思惟：唉，可怜啊！对此熟悉之后，对于难以生起慈悲心的加害者，亦如前修习，若仍未生起，则应忆念：此等乃是策励我修法之人，从而修习。此外，此等众生本是我的父母，却因无明而流浪，对我造成伤害，以致堕入恶道，应反复思惟：可怜啊！如此则嗔恨无法战胜。若仍未生起慈悲心，则应观想转化，从而生起。对此等熟悉之后，再以慈悲心驱使，向诸佛祈祷，观想诸佛真实显现，宣说妙法，放射光芒等，于此刹那，观想一切众生无余成佛。尤其应着重观想加害者、邪魔、怨敌等。如是，此乃修习自他平等之法。若欲修习最为殊胜的交换之法，则应于吸气之时，取走众生之罪业痛苦；于呼气之时，将自身之安乐善根布施于众生。此法乃往昔诸多圣者广为宣说。于彼时，应供养四臂观音等。如阿闍黎布达古雅等所造之曼扎盘。
English
The various divisions within it are gradually cultivated, and ultimately one will proceed to the supreme Dharma. Because these words are numerous, they are not written. People praise you as a great being, but this place is like where many wise people have conflicting views. When examining, how should one make offerings and give alms? Thus, because there is no essence, afflictions arise. Therefore, let it be so for now. Now, I will explain how to cultivate conventional Bodhicitta. Regarding this, everyone should cultivate it. That is, with the strong wish that oneself and all beings attain Buddhahood, first, remembering the suffering of sentient beings and the ignorant beings who cannot be liberated from it, with compassion, repeatedly cultivate: These beings are so pitiful, I will protect them from suffering and place them in happiness. If compassion does not arise, then one should start from seeing all sentient beings as parents and remembering their kindness. Also, because they have not understood that all dharmas are without inherent existence, they are bound by negative karma and experience such suffering, one should repeatedly think: Alas, how pitiful! After becoming familiar with this, for those who are difficult to generate compassion for, the harm-doers, cultivate as before. If it still does not arise, then one should remember: These are the ones who encourage me to practice Dharma, and cultivate accordingly. Furthermore, these beings were originally my parents, but due to ignorance, they wander and harm me, causing them to fall into the lower realms. One should repeatedly think: How pitiful! In this way, hatred cannot overcome. If compassion still does not arise, then one should visualize transformation, and it will arise. After becoming familiar with these, again, driven by compassion, pray to all the Buddhas, visualize the Buddhas actually appearing, teaching the Dharma, radiating light, etc., and at that moment, visualize all sentient beings without exception attaining Buddhahood. In particular, one should focus on visualizing harm-doers, demons, enemies, etc. Thus, this is the method of cultivating equality of self and others. If one wants to cultivate the most supreme exchange, then one should take the sins and sufferings of sentient beings along with inhalation; and with exhalation, one should give one's own happiness and virtue to sentient beings. This method was widely taught by many holy beings of the past. At that time, one should make offerings to the four-armed Avalokiteśvara, etc. Like the mandala created by Acharya Buddha Guhya and others.