Chinese
愿如同诸佛上师的数量一样，以阶梯的形式排列，美妙地成就！以此来显明地基和宝座。虽然没有动摇纯净的法界，等等。以及“所有众生”等三颂或一颂，迎请所有皈依处。以“沐浴的房间”等来生起沐浴室。以“如来降生时”等来沐浴。以“三千世界中”等来涂抹妙香。以“轻柔细薄”等来献上衣服。以“我和众生”等来请安住。之后，献上七支供。首先，顶礼是：从“导师无与伦比的导师薄伽梵”到“尊者”，按照两种传承的道次第祈请文。其余的就像《文殊师利语教》一样，其中没有包含的是在“洛桑嘉措的僧团”之后，加上“布施如海，智慧利他者，至尊洛桑敬献祈请”，改为“顶礼”。以“所有存在”等来顶礼。之后，在曼荼罗三十七堆或七堆之后，供养供水等，或者以“胜者如海”等来供养双水、妙欲和乐器。“赡部洲和洲”等等，以及“此刹土”等来供养五妙欲和七政宝。以“殊胜鲜花”等来供养无上之供。以“贪嗔痴”等一颂来忏悔。在此，即使念诵其他的忏悔文，也不会有冲突，反而会更加圆满。从“十方诸佛”到“合掌恭敬祈请”之间，是其他的支分。之后，以“功德之本，恩德之师”等来祈求加持。或者，在前面加上一个简短的上师传承顶礼文，然后在这里做一个详细的祈请文，最后加上“功德之本”等也可以。最后，做顶礼和随力回向发愿。如此修持时，座上的时间长短和次数也应根据情况而定。因为可以分段修持，所以没有必要在一个座上完成所有的观修内容。就像学习经书一样，也不一定非要念诵到最后。因此，应根据具体情况来观修。
English
May it be beautifully accomplished, arranged in a tiered manner, equal to the number of the gurus of the lineage! Thus, the ground, seat, and throne are clearly established. Although not moving from the pure realm of Dharma, and so on. And with three or one shloka such as "All sentient beings," invite all objects of refuge. With "bathing chamber," etc., generate the bathing chamber. With "As the Tathagata was born," etc., offer the bath. With "Throughout the three thousand worlds," etc., anoint with fragrant scent. With "thin, soft, and light," etc., offer clothes. With "Myself and beings," etc., request to be seated. Then, offering the seven limbs, first, prostration is: From "Guide, unparalleled teacher, Bhagavan," to "Jetsun," according to the two lineages of the Lamrim prayer. The remainder is like the Manjushri Oral Instructions, and what is not included there is after "the community of Lobsang Gyatso," add "Generous as the ocean, wise, altruistic, Jetsun Lobsang, I pray for generosity," and change it to "I prostrate." With "As many as there are," etc., prostrate. Then, after the mandala of thirty-seven heaps or as many as possible of seven heaps, offer water offerings, etc., or with "Victorious One, ocean," etc., offer the two waters, sensual pleasures, and musical instruments. "Jambudvipa and continents," etc., and with "In this field," etc., offer the five sensual desires and the seven royal possessions. With "Excellent flowers," etc., offer the supreme offerings. With "Attachment, hatred, and ignorance," etc., confess with one shloka. Here, even if other words of confession are recited, it will not conflict, but will become more complete. From "Victorious Ones of the ten directions" to "Joining palms, I earnestly pray," are the other limbs. Then, with "Root of all qualities, kind Jetsun," etc., request blessings. Alternatively, add a brief lineage guru prostration above, and then make a detailed prayer here, and finally add "Root of all qualities," etc., which is also good. Finally, do prostrations and whatever aspirations and dedications are appropriate. When practicing in this way, the length and number of sessions should also be adjusted according to the situation. Because it is permissible to practice in segments, there is no need to complete all the remaining visualizations in one session. Just as when studying scriptures, it is not necessary to recite to the end. Therefore, one should visualize according to the specific situation.
Chinese
主要进行寂止禅修，也有必要进行安住禅修。如果理解了，也不一定非要按照书写的那样去做。在座间休息时，忆念正行时的所缘，主要努力于积资净障，守护正念，守护根门，节制饮食，夜晚的上半夜和下半夜努力于瑜伽等，应当学习这些。第二，正行分二：为暇满取心要而策励，以及如何取心要之理。第一分三：认识暇满，思维其意义重大，思维其难以获得。第一，三恶趣和四长寿天是非人的无暇之处。转生为人，但却是愚笨、喑哑、持邪见者，生于边地，生于没有佛陀教法之处四者是转生为人的无暇之处。远离这些就是八暇。总的来说，是人，以地名或法名为标志而区分的，生于中心地区，根 पूर्ण具足，业际未颠倒，对处所具信五者是自圆满。佛陀出世，或者他和他的声闻正在说法，修行的教法没有衰败，修法后跟随获得果位者，他人以慈悲心对待五者是他圆满。像这样观察自己是否具足一切暇满时，自己转生为人，并且对三宝和业果具有信心，能够对经论进行闻思，根 पूर्ण具足且没有造作五无间罪，佛陀出世并宣说之法存在，也有施主等提供顺缘，心想暇满实际上已经具足，从而修习欢喜。
English
Mainly practice calm abiding meditation, and it is also necessary to practice settling meditation. If understood, it is not necessarily to do as written. During session breaks, remember the object of focus during the main practice, mainly strive to accumulate merit and purify obscurations, maintain mindfulness, guard the senses, moderate eating, and strive for yoga in the upper and lower parts of the night, etc., one should learn these. Secondly, the main practice is divided into two: encouraging to take the essence of leisure and endowment, and how to take the essence. The first has three parts: identifying leisure and endowment, thinking about its great meaning, and thinking about its difficulty to obtain. First, the three lower realms and the four long-lived gods are the non-human states of no leisure. Even if born as a human, being foolish, mute, holding wrong views, born in a border area, born in a place without the Buddha's teachings are the four states of no leisure even when born as a human. Being free from these is the eight leisures. Generally, being human, born in a central region distinguished by place or dharma name, having complete faculties, not having reversed karma, having faith in the place are the five self-endowments. Whether a Buddha has appeared, or he or his Shravakas are teaching the Dharma, the teachings of practice have not declined, following those who have attained the result after practicing the Dharma, others treating with loving-kindness are the five other-endowments. When examining whether one possesses all such leisure and endowment, one is born as a human, and has faith in the Three Jewels and karma, able to listen and contemplate the scriptures, having complete faculties and not having committed the five heinous crimes, the Buddha has appeared in the world and the Dharma he taught exists, and there are also benefactors and others providing favorable conditions, thinking that leisure and endowment are actually complete, thereby cultivating joy.
Tibetan
།ཅེས་གསུངས་པ་ལྟར། བདག་གི་འདི་ལྟ་བུའི་རྟེན་ཐོབ་པ་ནི་རྙེད་པ་ལེགས་པར་རྙེད་པའོ་སྙམ་དུ་དགའ་བ་ཤུགས་ཅན་བསྐྱེད། དེས་ན་རྟེན་འདི་དོན་མེད་དུ་མི་བཏང་བར་སྙིང་པོ་བླང་བའི་སྒོ་ནས་དོན་ལྡན་དུ་བྱའོ་སྙམ་དུ་ཡང་ཡང་བསམ། གསུམ་པ་རྙེད་དཀའ་བར་བསམ་པ་ལ་གསུམ། དཔེ། རྒྱུ། ངོ་བོའི་སྒོ་ནས་རྙེད་པར་དཀའ་བའོ། །དང་པོ་ནི། འདི་ལྟ་བུའི་རྟེན་ནི། ད་རེས་སྟེས་དབང་གིས་རྙེད་པ་མ་གཏོགས་ཤིན་ཏུ་རྙེད་པར་དཀའ་སྟེ། དཔེར་ན་གྱང་ལོགས་ལ་སྲན་མ་གཏོར་བའི་ཚེ་ཆགས་སྲིད་པ་དཀའ་བ་དང་། རྒྱ་མཚོ་ཆེན་པོར་གཡེང་བའི་གཉའ་ཤིང་གི་བུ་གར་རུས་སྦལ་གྱི་མགྲིན་པ་ཆུད་དཀའ་བ་དང་། ངན་འགྲོར་འགྲོ་བ་ནི་ས་ཆེན་པོའི་རྡུལ་དང་མཚུངས་ཤིང་བདེ་འགྲོར་སྐྱེ་བ་ཐུབ་པའི་ཕྱག་སེན་གྱི་རྩེ་མོས་བཞེས་པའི་རྡུལ་དང་འདྲ་བར་དཀོན་པར་གསུངས་པ་ལྟར་རོ་སྙམ་དུ་བསམ། གཉིས་པ་ནི། སྤྱིར་བདེ་འགྲོ་ཙམ་ཐོབ་པ་ལ་ཡང་ཚུལ་ཁྲིམས་རྣམ་དག་སྣ་གཅིག་ཡན་ཆད་བསྲུང་དགོས་ཤིང་། ཁྱད་པར་དལ་འབྱོར་ཚང་བའི་རྟེན་ཐོབ་པའི་རྒྱུར་ཚུལ་ཁྲིམས་རྣམ་པར་དག་པས་གཞི་གཟུང་། སྦྱིན་སོགས་ཀྱིས་གྲོགས་བྱས། སྨོན་ལམ་དྲི་མ་མེད་པས་འཚམས་སྦྱོར་བ་སོགས་དགོས་ན། དེ་ལྟར་བསྒྲུབ་པ་དཀོན་པས་བདག་གི་སྤྱོད་པ་འདི་ལྟ་བུས་དལ་འབྱོར་ཤིན་ཏུ་རྙེད་པར་དཀའོ་སྙམ་དུ་བསམ་མོ། །གསུམ་པ་ནི། དམྱལ་བ་ལས་ཡི་དྭགས། དེ་ལས་ཀྱང་དུད་འགྲོ་ཉུང་ཞིང་། དེ་ལས་ནི་མིའི་འགྲོ་བ་ཤིན་ཏུ་ཉུང་བ་དབྱར་གྱི་སྲིན་བུའི་གྲངས་ཀྱིས་ཤེས་ལ། དལ་འབྱོར་མ་ཚང་བའི་མིའི་འགྲོ་བ་ནས་ཀྱི་ཕུང་བོོའི་ཚོད་དུ་བྱས་ན། དེ་ཚང་བ་ནི་ནས་རྡོག་གཅིག་གི་གྲངས་ཚད་ལྟར་ཤིན་དུ་དཀོན་པའོ་སྙམ་དུ་བསམ། མདོར་ན། བཞི་བརྒྱ་བ་ལས། ཕལ་མོ་ཆེར་ན་མི་རྣམས་ནི། །དམ་པ་མ་ཡིན་ཕྱོགས་ཡོངས་འཛིན། །དེ་བས་སོ་སོ་སྐྱེ་བོ་རྣམས། །ཕལ་ཆེར་ངེས་པར་ངན་འགྲོར་འགྲོ། །ཞེས་གསུངས་པ་ལྟར། བདག་ཀྱང་དལ་འབྱོར་ཐོབ་ནས་ཆོས་མ་བསྒྲུབ་ན། ངན་འགྲོར་འགྲོ་བས་རྟེན་འདི་ལ་ད་ལྟ་ནས་ཆོས་རྣམ་དག་ཅིག་བསྒྲུབ་དགོས་སྙམ་དུ་ངེས་པ་ཤུགས་ཅན་བསྐྱེད་པར་བྱའོ། །གཉིས་པ་སྙིང་བོོ་ཇི་ལྟར་ཉམས་སུ་ལེན་པ་ལ་གསུམ། སྐྱེས་བུ་ཆུང་ངུ་དང་ཐུན་མོང་བའི་ལམ་དང་། འབྲིང་དང་ཐུན་མོང་བའི་ལམ་དང་། ཆེན་པོའི་ལམ་གྱི་རིམ་པ་ལ་བློ་སྦྱང་བའོ། །དང་པོ་ནི། ལམ་སྒྲོན་ལས། གང་ཞིག་ཐབས་ནི་གང་དག་གིས། །འཁོར་བའི་བདེ་བ་ཙམ་དག་ལ། །རང་ཉིད་དོན་དུ་གཉེར་བྱེད་པ། །སྐྱེས་བུ་དེ་ནི་
Chinese
如是说，我获得如此人身，心想这是极好的获得，生起强烈的欢喜。因此，我反复思忖，不能让人身白白浪费，要通过取其精华，使其变得有意义。三、思维人身难得有三：譬喻、原因、本体方面思维人身难得。第一，如此人身，若非今番侥幸获得，实难获得。譬如向墙壁投掷豆子，豆子附着墙壁难；又如漂浮于大海中的轭木孔，乌龟颈项伸入难；堕入恶趣如大地尘土，转生善趣如手甲尖端所沾尘土般稀少。如是思维。第二，一般获得善趣，也要守护一种以上的清净戒律；特别是，获得具足闲暇圆满的人身，要以清净戒律为基础，布施等为助伴，以无垢清净发愿来结合等等。如此成就实属稀少，以我这般的行为，闲暇人身实难获得。如是思维。第三，地狱比饿鬼少，饿鬼比旁生少，旁生比人少，人比夏天虫子还少。若将不具足闲暇的人身比作青稞堆，那么具足闲暇的人身就如青稞粒般稀少。如是思维。总之，《四百论》中说：大多数人执持非圣法，因此凡夫俗子大多会堕入恶趣。如是说，我获得闲暇人身若不修法，就会堕入恶趣，因此现在就要修持清净之法，要生起强烈的定解。二、如何修持心要分三：修习与下士道共同的道、与中士道共同的道、大士道的次第。第一，如《菩提道灯论》所说：若以种种方便，唯求轮回安乐者，是为下士夫。
English
As it is said, having obtained such a human body, I thought it was an excellent gain, and generated strong joy. Therefore, I repeatedly thought that this human body should not be wasted, but should be made meaningful by taking its essence. Third, thinking about how difficult it is to obtain a human body has three aspects: thinking about how difficult it is to obtain a human body in terms of metaphor, cause, and essence. First, such a human body is very difficult to obtain unless it is obtained by chance this time. For example, it is difficult for a bean to stick to a wall when it is thrown against it; it is difficult for a turtle's neck to fit into the hole of a yoke floating in the great ocean; falling into the lower realms is like the dust of the great earth, and being born in the higher realms is as rare as the dust on the tip of a fingernail. So I thought. Second, in general, to obtain just a happy rebirth, one must keep at least one kind of pure moral conduct; in particular, to obtain a body endowed with leisure and fortune, one must take pure moral conduct as the basis, generosity and so on as companions, and combine them with pure, undefiled aspiration. It is rare to accomplish this, so with my kind of behavior, it is very difficult to obtain leisure and fortune. So I thought. Third, hells are fewer than pretas, pretas are fewer than animals, animals are fewer than humans, and humans are fewer than summer insects. If the human body without leisure and fortune is compared to a pile of barley, then the human body with leisure and fortune is as rare as a single grain of barley. So I thought. In short, the Four Hundred says: Most people hold to non-holy dharmas, therefore ordinary people mostly go to the lower realms. As it is said, if I obtain leisure and fortune and do not practice Dharma, I will fall into the lower realms, so I must practice pure Dharma from now on, and generate a strong determination. Second, how to practice the essence is divided into three: training the mind in the stages of the path common to the small person, the path common to the medium person, and the path of the great person. First, as the Lamp for the Path to Enlightenment says: Whoever, by whatever means, seeks only the happiness of samsara is a small person.