English
. The power of arrogance is greedy for the feelings of desire realm gods and joy, clinging to sentient beings in the form realm, from subtle and subtle distinctions to clinging to not distinguishing anything, one will definitely be reborn in the formless realm. Like this, when the six realms of beings each experience suffering and happiness, the Alaya Consciousness is like darkness, pervading the entire realm of beings. The Alaya Consciousness and the Primordial Purity are like a blind person and a sighted person, the essence is the same but the emphasis is different, which is distinguished by experienced people. Then, if the Buddha and sentient beings are the same in essence, then sentient beings should be liberated by the power of chance. If the Buddha also becomes a sentient being, then it is unreasonable. If the Buddha and sentient beings are not the same in essence, all beings are pervaded by the Tathagatagarbha. Because there is such scriptural evidence. Therefore, the Buddha and sentient beings, on the common basis or the original basis, there is no difference, just like the void. The basis of delusion and the basis of liberation are as described above. Therefore, the essence of the minds of sentient beings in the three realms of samsara is emptiness and oneness, and according to the characteristics of their respective natures, suffering and happiness appear that cannot be stopped. Among them, all sentient beings in hell, although they are always tormented by heat and cold, but being born there, it is impossible to transfer suddenly before the bad karma is exhausted. However, the situation of hell and the unbearable burning and cold, etc., are caused by sinful thoughts, which is what the Buddha said. The other five realms of beings are also the same. Yogis who have reached the ultimate in view, meditation, and practice, in the realm of realization, have no acceptance or rejection of the Trikaya Buddha and the sentient beings of the three evil realms, they are equal. The wisdom essence of all Buddhas and the nature of all sentient beings are like the sky and clouds. Therefore, on the other side of samsara, if there is a good thing called Buddha, then it has not gone beyond clinging to form. If not, then in the vast heart of the Buddhas of the three times, the sentient beings of the three realms of samsara, like the sky fully possessing the vessel and its contents, dwell in a state of non-discrimination. Like this, although the wisdom of the Buddhas completely pervades all sentient beings, due to the power of delusion and false thoughts, they do not recognize the truth, and divide the Buddha and sentient beings into two. Wanting to find another Buddha beyond one's own mind, one declines because of this hope. For example, a poor family
Chinese
如同未识如意宝。 因此，具缘的后学者们， 对于自心即是佛陀， 生起坚定的确信。 无论发生快乐痛苦、好坏， 都要以通达觉悟来确断， 自心本性即是佛陀的要点。 如今，在这浊世末法时期， 有些博闻强识者却缺乏禅修， 有些自诩为大禅修者却被执着束缚。 口中说着修心，实际上却将一切显现， 都作为对境，以分别念来折磨自己。 有些人认为心性是， 超越有无二边的空性， 就执着于“有”而生起实执。 有些人将能见与所见， 能修与所修等等， 执着为二元对立， 而进行防守。 另一些人则贪恋乐空的体验。 这些人就像过去的一些声闻， 生起获得阿罗汉的念头后， 说“我就是真正的阿罗汉”。 因其傲慢自大， 导致来世堕入轮回的传说一样。 因此，见、修、行三者， 执着为“有”则落入常见， 执着为“无”则堕入断见。 如果生起极其微细的执着， 并对之产生贪恋， 就会与菩提道渐行渐远。 唉玛！因此，后学者们， 应舍弃如熊般贪婪的说法师的行径， 恒常修习闻思和上师瑜伽， 以信心充满身心， 最终以诚挚无伪的祈祷， 获得四种灌顶并融合上师的意。 依此力量，就能证悟自性清净的觉性。 除此之外，任何人想要证悟心性， 都如同用手臂去测量虚空一般。 导师释迦牟尼佛以其证悟， 如实照见三世诸法如镜中之像， 因此告诫舍利子： “你应当发起意乐，依此力量， 便能证悟胜义谛。” 同样，具缘的后学者们， 如果依此法修行，亦能如是成就。 我已年迈体衰， 多生累劫的恶业之果， 如今成熟显现， 四肢僵硬如木。 手足等也随之僵硬， 气力耗尽而倒卧在地。 被怨敌见到也会心生欢喜， 亲友们也感到厌恶。 咒师、护法、医生用尽各种方法， 也无法迅速...
English
Like not knowing the wish-fulfilling jewel. Therefore, fortunate followers, Regarding your own mind as Buddha, Generate firm conviction. Whatever happens, happiness or suffering, good or bad, Decide with understanding and realization, The key point that your own mind's nature is Buddha. Now, in this degenerate age, Some learned ones lack meditation, Some arrogant meditators are bound by clinging. Saying they are practicing mind training, they actually make all appearances, Into objects, tormenting themselves with conceptual thoughts. Some think that mind-essence is, Emptiness beyond the extremes of existence and non-existence, And cling to "existence," giving rise to inherent existence. Some hold the seer and the seen, The meditator and the meditated upon, etc., As dualistic opposites, And guard against them. Others are attached to the experience of bliss and emptiness. These are like some Shravakas of the past, Who, having generated the thought of attaining Arhatship, Said, "I am a true Arhat." Due to their arrogance, It is like the legend of falling into Samsara in the next life. Therefore, view, meditation, and action, If held as "existent," fall into eternalism, If held as "non-existent," fall into nihilism. If extremely subtle clinging arises, And you become attached to it, You will stray far from the path to enlightenment. Alas! Therefore, followers, Should abandon the behavior of greedy Dharma teachers like bears, And constantly practice listening, contemplation, and Guru Yoga, Filling body and mind with faith, Finally, with sincere and unfeigned prayers, Receive the four empowerments and merge minds with the Guru. Through this power, you will realize your own stainless awareness. Otherwise, anyone who wants to realize mind-essence, Is like measuring the expanse of the sky with an arm span. The Teacher, Shakyamuni Buddha, with his realization, Directly sees all phenomena of the three times like images in a mirror, Therefore, he admonished Shariputra: "You should generate aspiration, and through this power, You will realize the ultimate truth." Likewise, fortunate followers, If you practice in this way, you will achieve the same. I am old and exhausted, The result of negative karma from many lifetimes, Now ripens and manifests, My four limbs are stiff like wood. My hands and feet also follow suit, My strength is exhausted, and I fall to the ground. Enemies are happy to see me, Friends are disgusted. Mantra practitioners, protectors, and doctors use many methods, But cannot quickly...
Chinese
虽欲脱离病苦难， 然业果之力极强悍， 暂且不死亦不活， 不得不卧于床榻上。 并非唯我独自身， 轮回众生皆与此同。 十地自在毗卢遮那亦， 前往圣地印度之时， 并发热病与水肿病， 言说七次死去又复活。 返回藏地即遭人离间， 前往嘉莫绒（嘉绒）行商时， 历经无数难行之苦， 以及在嘉绒地方时， 变为虱穴与蛙穴等， 授记往昔之业力成熟。 能仁之补处静命尊者， 因马踢而示现圆寂相， 文殊化身赤松德赞王， 亦示现为马撞而逝。 金刚手化身赤热巴巾王， 遭臣民杀害等之史实， 诸多此类事例之发生， 皆视为往昔业力之显现。 断尽过失功德皆圆满， 导师至尊能仁王亦曾， 足上生出疖子与疮， 示现感受痛苦之相状。 彼亦往昔担任首领时， 转生为商人之眷属时， 为救性命而杀持矛者， 言说是业果成熟之故。 是故我亦于轮回中， 流转之时罪障无量数， 祈愿于此得身时成熟。 较此更有难忍之痛苦， 地狱之寒热与饿鬼之， 饥渴所逼迫之境况及， 畜生之役使痛苦等等， 悉皆融入我之三门中， 愿三恶道之诸有情众， 永离诸苦具足安乐已， 于解脱之境得以喘息。 自此生起直至证得， 菩提心之精要之间， 我之三门一切诸作为， 愿皆成为利乐诸有情， 毫无阻碍得以成办因。 我于三时所积诸善根， 以及安乐幸福诸事物， 如以饮食布施于三恶， 道等轮回诸有情一般， 以意施舍回向如是已， 获得并永离一切诸痛苦。 愿安住于轮回之众生， 彼等之业惑造罪与， 痛苦等悉皆无余尽， 以广大发心于自身， 成熟并如是立誓愿， 无余彻底融入于我。
English
Although wishing to escape from the suffering of illness, But the power of karmic results is extremely strong, For a while, neither dead nor alive, One has to lie in bed like this. It's not just me alone, All beings in samsara are the same. The master of the ten bhumis, Vairocana, also, When going to the holy land of India, Suffered from fever and edema together, It is said that he died and was reborn seven times. Immediately after returning to Tibet, he was alienated, When going to Gyalmorong (Gyarong) for business, He endured countless difficult sufferings, And when in the Gyarong area, Transformed into louse holes and frog holes, etc., A prophecy was given that past karma would ripen. The regent of the Buddha, Shantarakshita, Showed the passing away due to being kicked by a horse, Manjushri's incarnation, King Trisong Detsen, Also showed the manner of passing away after being hit by a horse. Vajrapani's incarnation, King Tri Ralpachen, The history of being killed by his subjects, etc., Many such events, I take as the power of past karma. Having exhausted faults and perfected all virtues, The supreme teacher, the Lord Buddha, Also had boils and sores on his feet, Showing the appearance of experiencing pain. He also, when serving as a leader in the past, When reborn as a merchant's entourage, Killed the spear-bearer to save lives, He said it was because of the ripening of karma. Therefore, I too, in samsara, When wandering, countless faults and obscurations, I pray that they ripen when I obtain this body. More unbearable suffering than this, The heat and cold of hell and the hunger of pretas, The situation of being forced by hunger and thirst, and The suffering of being used as animals, etc., May all be absorbed into my three doors, May all sentient beings of the three lower realms, Be free from all suffering and possess happiness, May they breathe in the state of liberation. From this life onwards, until attaining, The essence of bodhichitta, All actions of my three doors, May they all become the cause of happiness for all sentient beings, And be accomplished without hindrance. All the virtues I have accumulated in the three times, And all the things of happiness and bliss, Like giving food and drink to the three evil realms, And other sentient beings in samsara, Having given and dedicated them in mind, May they be obtained and forever free from all suffering. May all sentient beings abiding in samsara, Their karma, afflictions, sins, and Suffering, etc., all without remainder, With great bodhichitta, upon myself, Ripen and, holding the aspiration thus, Be completely absorbed into me without remainder.