English
O! That is to say, the teacher of beings, including gods, together with his retinue, is also impermanent. Omniscient Longchenpa said, "Brahma and Indra, the powerful one with a thousand eyes, the son without desire is also impermanent, and will go to the other shore." As it is said, the lords of beings who are great, noble, and high in the three realms, if we contemplate their impermanence, then there is certainly no doubt about death. In the Wish-Fulfilling Treasury it says, "Because outer and inner four seasons and ages change, know that impermanence is certain death, and abandon the clinging to permanence. Form is dust, time is a moment, like lightning in the sky, it is impermanent." As it is said, the changes of the outer four seasons, the rise and fall of the inner four elements, the secret changes of body, speech, mind, and actions, etc., no matter from which aspect we think, we do not know which will come first, tomorrow's affairs or the next life, this is obvious. There is no certainty when death will come, there are many causes of death, diseases, evil spirits, etc., there is nothing that will not die from these. The so-called impermanence of life and death comes suddenly. The houses that are built, the wealth that is accumulated, close relatives and friends, etc., are of no help, and one must go with karma as one's companion. I think that there is nothing more beneficial for death than the excellent Dharma. Therefore, the Extensive Play Sutra says, "The three realms are impermanent like autumn clouds, this time of close taking will be destroyed and separated, the four seasons are impermanent, changing and without essence, aging and decaying is the nature of death, there is no moment of staying, the life of a man flows like water flowing down a cliff." Nagarjuna said, "If a fire suddenly breaks out on your head or clothes, in order to stop those, abandon what you have to do, and strive to not have a next life, there is no other excellent Dharma more needed than that." Thinking about the meaning of what was said, repeatedly reciting the words in your mouth, knowing that the actions of this life are like a dream, generating disgust, not allowing laziness and procrastination, you must start now to consider whether you can achieve permanent happiness, until this thought arises. Then, practice loving-kindness and compassion: the worlds of the ten directions are inconceivable like the sky, all of that is filled without gaps by the six kinds of sentient beings. None of them have not been mothers. Each of those beings is cared for with loving-kindness like a present mother. Loving
Chinese
以行持来守护，以各种方法来饶益，是救护于损害的恩人。一切众生希求安乐不欲痛苦上是相同的，然而由于愚昧且不精于方便，总是行于痛苦的因果，恒常遭受折磨而可怜的姿态，心中忆念而生起无法忍受的悲悯，仅以泪水沾襟来策励，不分是现在的母亲还是其他世的母亲，不分亲疏地希望一切众生都具有圆满的安乐，愿脱离一切痛苦的因果。如是思念。在《心要殊胜经》中说：慈爱的自性于有情众生，安乐成熟且是唯一无上的，周遍而住是具有慈悲云聚者，是无二智慧殊胜的处所。如是说。在《女儿月 श्रेष्ठ请问经》中说：见到众生变成痛苦的群体，以慈悲无法忍受愿脱离痛苦，恒常唯一行作利益者，向那慈悲的树顶礼。如是所说的词语口中念诵，意义心中再三忆念，愿一切众生具有安乐，愿脱离痛苦，直到不做作或生起之间。与之相关联而修持菩提心是，从无始以来被无明的黑暗所迷惑，被烦恼搅乱心意而疯狂，失去观察取舍的眼睛且没有善知识的引导，以恶行而失足，从轮回和恶趣的悬崖堕落的那些众生，必须从轮回的巨大痛苦中救脱，安置于解脱永久的安乐，但是现在我没有那样的能力，因此要迅速获得佛陀的果位，从轮回痛苦的海洋中一个也不遗留地救脱出来，如是思念。རྒྱལ་སྲས་ཞི་བ་ལྷས（圣天菩萨）说：如是往昔的善逝们，发起菩提心和，菩萨的学处，如是次第而安住一样，我亦为利有情故，发起菩提心，如是也于学处，次第而修学。如是说。ཀུན་མཁྱེན་གྱིས（一切智者）说：自性清净的善根以此，轮回
English
Guarded by conduct, benefited by various means, they are solely the kind ones who protect from harm. All beings are the same in wanting happiness and not wanting suffering, yet due to ignorance and lack of skill in means, they constantly engage in the causes and effects of suffering, and are perpetually tormented, causing a heart-wrenching sight. Recalling this, unbearable compassion arises, and merely the flow of tears prompts the thought that, without distinguishing between the present mother and mothers of other lives, without bias of near or far, may all beings be endowed with perfect happiness, may they be free from all causes and effects of suffering. Thus thinking, from the Sutra of the Supreme Essence: "The nature of loving-kindness towards sentient beings of existence, happiness ripens and is the sole unsurpassed, pervading is the cloud of compassion, the abode of supreme non-dual wisdom." And from the Sutra Requested by the Daughter Chandra Shreshtha: "Seeing beings become a suffering mass, unbearable with compassion, may they be free from suffering, constantly acting only for benefit, to that tree of compassion I prostrate." Reciting these words and repeatedly recalling their meaning, may all beings desire to have happiness and desire to be free from suffering, until it is unfeigned or arises naturally. In connection with this, cultivating the mind of enlightenment is: from beginningless time, bewildered by the darkness of ignorance, mind disturbed and maddened by afflictions, lacking the eye to see what to adopt and abandon, and without the guidance of a virtuous friend, those who have stumbled by misdeeds and fallen into the abyss of samsara and the lower realms, must be liberated from the great suffering of samsara and placed in the permanent bliss of liberation. But now I do not have that ability, therefore I must quickly attain the state of Buddhahood and liberate all without exception from the ocean of suffering of samsara. Thus thinking, Gyalse Shiwala (Aryadeva) said: "Just as the Sugatas of the past, generated the mind of enlightenment, and in the bodhisattva's trainings, abide in that order, so too for the benefit of beings, I will generate the mind of enlightenment, and likewise in the trainings, I will train in order." Thus said. Kunkyen (Omniscient One) said: "By this virtue of pure nature, samsara..."
Tibetan
་ངན་སོང་དོང་སྤྲུག་ནས། །སྲིད་ན་འགའ་ཡང་མི་གནས་པར། །ཐམས་ཅད་སངས་རྒྱས་མྱུར་ཐོབ་ཤོག གསུངས་པའི་ཚིག་དོན་དྲན་བཞིན་བྱང་ཆུབ་ཀྱི་སེམས་བཅོས་མིན་ནམ་དེ་དང་རྗེས་མཐུན་རྒྱུད་ལ་མ་སྐྱེས་ཀྱི་བར་ཡང་ཡང་ནན་ཏན་དུ་བྱའོ། །དེ་ལྟར་བསྒོམ་པའི་དགོས་པ་ནི། ཚེ་མི་རྟག་པར་བསྒོམ་པས་འཇིག་རྟེན་གྱི་བྱ་བ་ལ་བློ་ལོག་སྟེ་ཅི་བྱས་ཆོས་སུ་འགྲོ། བྱམས་སྙིང་རྗེ་དང་བྱང་ཆུབ་ཀྱི་སེམས་བསྒོམ་པས་ཐ ེག་ད མན་ལས་བློ་ལོག་ནས་ཅི་བྱས་གཞན་དོན་དུ་འགྱུར་བ་ནི། ཀློང་གསལ་ལས། མི་རྟག་སྙིང་རྗེ་བྱང་སེམས་ཀྱིས། །ཆོས་འཇུག་ཐ ེག་ཆེན་ལམ་དུ་འགྲོ། ཞེས་གསུངས་པ་ལྟར་རོ། །དེས་རྒྱུད་དག་པར་སྦྱངས་པའི་རིམ་པ་རྣམས་གྲུབ་ནས། ཐུན་མོང་མ་ཡིན་པའི་སྔོན་འགྲོ། འབྱུང་བཞིའི་རྣལ་འབྱོར་ལ་བསླབ་པ། གཉིས་པ་དེ་དང་རྗེས་སུ་འབྲེལ་བར་ཐུན་མོང་མ་ཡིན་པའི་སྔོན་འགྲོས་གནས་ལུགས་གཏན་ལ་འབེབས་པ་ལ། འབྱུང་བཞིའི་རྣལ་འབྱོར་ལ་བསླབ་པ། འཁོར་འདས་རུ་ཤན་དབྱེ་བ། ལུས་ངག་ཡིད་གསུམ་གྱི་སྒྲིབ་པ་སྦྱང་བ། སྒོ་གསུམ་རྣལ་དུ་དབབ་ཅིང་སོར་གཞུག་པ་སྟེ་བཞི་ལས། དང་པོ་འབྱུང་བཞིའི་རྣལ་འབྱོར་ནི། ཐལ་འགྱུར་རྩ་བའི་རྒྱུད་ལས། སྐུ་གསུམ་བསླབ་པའི་རིམ་པ་ཉིད། །འབྱུང་བའི་ཡོན་ཏན་གཙོར་བྱས་ཏེ། །མཆོག་ཏུ་ས་ཆུ་མེ་རླུང་གི། །སྒྲ་ལས་བསླབ་པས་ངེས་པར་འགྲུབ། ཅེས་བསྟན་ཀྱང་ལག་ལེན་ལ་འདེབས་པའི་རྒྱུད་པ་མི་མང་བས་མ་བྱས་ཀྱང་ཆོག་ཕྱིར་འདིར་ཡང་མ་བརྗོད་དོ། ། འཁོར་འདས་རུ་ཤན་དབྱེ་བ། དབྱེ་བར་བསྟན་པ། གཉིས་པ་ཕྱི་འཁོར་འདས་རུ་ཤན་དབྱེ་བ་ལ། དབྱེ་བར་བསྟན་པ་དང་། དབྱེ་བའི་ཚུལ་གཉིས་ཀྱི། དང་པོ་རུ་ཤན་དབྱེ་བར་བསྟན་པ་ནི། ཐལ་འགྱུར་ལས། འཁོར་འདས་རུ་ཤན་མ་ཕྱེད་ན། །ཁམས་གསུམ་ལུས་ངག་ཡིད་ཀྱིས་ཀྱང་། །འབྲེལ་བ་ཆོད་པར་མི་འགྱུར་བས། །འཁོར་འདས་རུ་ཤན་དབྱེ་བར་བཤད། ཅེས་སེམས་ཅན་རྣམས་ཀྱི་སྒོ་གསུམ་གྱི་ཆོས་ཉིད་ཡེ་ནས་རང་བཞིན་གྱིས་རྣམ་པར་དག་ཀྱང་གནས་སྐབས་སུ་གློ་བུར་འཁྲུལ་བའི་སྣང་ཞེན་གྱིས་བསྒྲིབས་པས་ཐོག་མ་མེད་པ་ནས་རིགས་དྲུག་གི་གནས་རྣམས་སུ་འཁོར་ཞིང་འཁྱམས་ནས་རིགས་དྲུག་སོ་སོའི་ལུས་ཀྱི་རྣམ་འགྱུར། ངག་གི་སྨྲ་བརྗོད། སེམས་ཀྱི་རྟོག་དཔྱོད། སྡུག་བསྔལ་གྱི་མྱོང་ཚུལ་བསམ་གྱིས་མི་ཁྱབ་ཀྱང་ད་དུང་ཞེན་ཅིང་ཆགས་པས་ཅི་ཞིག་བྱ། དེ་བས་འཁོར་འདས་རུ་ཤན་ཕྱེད་པར་བྱས་ཏེ་ཕྱིན་ཆད་འཁོར་བར་སྐྱེ་བའི་གཞི་རྩ་ཆོད་པ་ཞིག་བྱ་དགོས་ཏེ། རྒྱུད་གཞན་ན
Chinese
从恶道中拔出，在有中无有停留，愿一切众生速得成佛。 念诵此语，在未生起真实无伪菩提心或与之相似的菩提心之前，应反复努力。如此修习的必要是：修习寿命无常，能使心厌离世间俗务，所作所为皆转为佛法。修习慈悲心和菩提心，能使心厌离小乘，所作所为皆转为利他。如《虚空光明》中所说：以无常、悲心、菩提心，入于佛法，行于大乘道。如是说。由此清净相续的次第已经完成。 不共前行 修习四大的瑜伽 第二，与此相关联，以不共前行来确定见解，包括：修习四大的瑜伽，区分轮涅，清净身语意的障碍，以及使三门安住并回归本位，共四部分。首先，四大的瑜伽，如《彻底转变根本续》中所说：修习三身的次第，主要在于四大之功德，通过地、水、火、风之音声的修习，必定成就。虽然如此宣说，但由于实践的传承不多，不做也可以，因此此处也不赘述。 区分轮涅 开示区分 第二，外在的区分轮涅，包括开示区分和区分之方式两种。首先，开示区分，如《彻底转变》中所说：若不区分轮涅，则三界的身语意，亦不能断绝关联，故说区分轮涅。意即众生的身语意之自性，本自清净，然暂时被突如其来的错觉和执着所遮蔽，故从无始以来，在六道中轮回漂泊，对于六道各自的身体姿态、语言表达、心的思虑、痛苦的感受等，虽不可思议，然仍执着贪恋，又有何益？因此，必须区分轮涅，从此断绝轮回的根本，其他经典中
English
Having been pulled out from the evil paths, without remaining in existence, may all beings quickly attain Buddhahood. Recalling the meaning of these words, one should repeatedly strive until a genuine, unfeigned Bodhicitta or something similar to it arises in one's being. The necessity of meditating in this way is: by meditating on the impermanence of life, one's mind turns away from worldly affairs, and whatever one does becomes Dharma. By meditating on loving-kindness, compassion, and Bodhicitta, one's mind turns away from the Lesser Vehicle, and whatever one does becomes for the benefit of others. As it is said in "Klong gsal": Through impermanence, compassion, and Bodhicitta, one enters the Dharma and goes on the path of the Great Vehicle. Thus it is said. With that, the stages of purifying the continuum are completed. The Uncommon Preliminaries Learning the Yoga of the Four Elements Secondly, in connection with this, establishing the view through the uncommon preliminaries includes: learning the yoga of the four elements, distinguishing between samsara and nirvana, purifying the obscurations of body, speech, and mind, and settling the three doors and returning them to their original state, which are four parts. First, the yoga of the four elements, as it is said in the root tantra of "Thorough Transformation": The stages of training the three bodies, mainly focusing on the qualities of the elements, through the practice of the sounds of earth, water, fire, and wind, one will definitely achieve. Although it is taught in this way, because there are not many lineages that put it into practice, it is okay not to do it, so it is not mentioned here either. Distinguishing Samsara and Nirvana Showing the Distinction Secondly, the external distinction between samsara and nirvana includes two aspects: showing the distinction and the manner of distinguishing. First, showing the distinction, as it is said in "Thorough Transformation": If samsara and nirvana are not distinguished, then the body, speech, and mind of the three realms will not be able to sever their connection, therefore it is said to distinguish samsara and nirvana. This means that the nature of beings' body, speech, and mind is primordially pure by nature, but temporarily obscured by sudden illusions and attachments, so from beginningless time, they have been wandering and wandering in the realms of the six classes of beings. The bodily postures, verbal expressions, mental thoughts, and experiences of suffering of each of the six classes are inconceivable, yet they are still attached and clinging. What is the use? Therefore, one must distinguish between samsara and nirvana, and from now on, cut off the root of birth in samsara. In other tantras