Chinese
因为无有“乐”等，所以无有“乐”等。纵然“乐”等是常恒的，也决不会成为所缘境。如果“乐”等是显现存在的，为何不执持为受用呢？如果它变得微细，那么，粗大和微细又是如何成立的呢？由于舍弃粗大而变为微细，所以，微细和粗大都是无常的。同样，对于一切事物，为何不承认是无常的呢？如果粗大不是与“乐”相异的，那么，“乐”的显现就是无常的。如果有人认为，根本没有不存在的事物，因为没有不生的事物。即使你不承认，没有显现的事物也会产生。如果从因中产生果，那么，吃食物就会变成吃不净之物。用布的价钱购买棉布的种子，然后进行分配。如果世人因愚昧而没有见到，那么，就用智慧来安立它。如果智慧也存在于世间，为何没有见到呢？如果世间不是量，那么，见到显现也不是真实的。如果量不是量，那么，用它来衡量难道不会变成虚假的吗？如果真是那样，那么，修习空性因此会变得不合理。在没有触及所观察的事物时，就不会执持它的无有。因此，什么是虚假的事物呢？它的无有显现为虚假。因此，在梦中梦见儿子死亡时，认为它不存在的分别念，是认为它存在的分别念的障碍，那也是虚假的。因此，像这样进行分析观察，任何事物都不是无因而存在的。也不存在于各个分离的或者聚合的因缘中。不是从他处而来，不是停留，也不是离去。愚昧所认为的真实，与幻术有什么区别呢？幻术所变现的事物，以及因缘所变现的事物，请观察它们从何而来，又往何处而去。如果凭借某种近取因能够见到某物，那么，在没有该近取因的情况下，该物就不会存在。如同人造的物品和影像一样，它怎么会有真实性呢？对于已经存在的事物，还需要因做什么呢？或者，如果它不存在，还需要因做什么呢？即使有成百上千的因，也不能将不存在的事物转变为存在。那个状态怎么会是真实的呢？又有什么是变成真实的其他事物呢？如果不存在，存在的事物就不可能产生，那么，存在的事物什么时候才会产生呢？事物
English
Because there is no "pleasure," there is no "pleasure," etc. Even if "pleasure," etc., are permanent, they will never become objects of focus. If "pleasure," etc., are clearly present, why are they not grasped as experience? If it becomes subtle, then how are gross and subtle established? Because grossness is abandoned and becomes subtle, both subtle and gross are impermanent. Likewise, for all things, why not acknowledge that they are impermanent? If grossness is not different from "pleasure," then the appearance of "pleasure" is impermanent. If someone thinks that there is nothing that does not exist, because there is nothing that is not born, even if you do not acknowledge it, things are born without appearance. If the result arises from the cause, then eating food becomes eating impure things. Buy seeds of cotton cloth with the price of cloth, and then distribute them. If the world does not see because of ignorance, then establish it with wisdom. If wisdom also exists in the world, why is it not seen? If the world is not a valid cognition, then seeing appearances is also not true. If a valid cognition is not valid, then wouldn't measuring with it become false? If that is the case, then meditating on emptiness would become unreasonable. Without touching the object being examined, one will not grasp its non-existence. Therefore, what is a false thing? Its non-existence appears as false. Therefore, in a dream where a son dies, the thought that it does not exist is an obstacle to the thought that it exists, and that is also false. Therefore, by analyzing and observing in this way, nothing exists without a cause. Nor does it exist in separate or aggregated conditions. It does not come from elsewhere, it does not stay, nor does it leave. What difference is there between what is considered true by ignorance and an illusion? The things transformed by illusion, and the things transformed by conditions, please observe where they come from and where they go. If something can be seen by means of a certain proximate cause, then without that proximate cause, that thing will not exist. Like artificial objects and images, how can it have truth? For something that already exists, what need is there for a cause? Or, if it does not exist, what need is there for a cause? Even with hundreds of millions of causes, one cannot transform something that does not exist into existence. How can that state be real? And what else is there that becomes real? If it does not exist, it is impossible for something to exist, so when will something exist? Thing
Chinese
未生之时节，不离于无实。若不离无实，实有不应理。然实亦非无，以成二性故。如是则无灭，是故亦无实。一切诸有情，恒常不生灭。有情如梦幻，分别似蕉树。涅槃与未涅，于彼无差别。如是于空法，何有所得失？谁作承事耶？谁复作轻毁？安乐从何生？何者为不喜？何者复为喜？于彼若寻觅，谁贪复贪何？若观此有生，谁于此处死？何者将生起？何者已生起？亲友复为谁？一切如虚空，愿我等摄持。自欲得安乐，以斗诤嬉戏，极扰而生喜。忧伤勤精进，诤论与互相，断截及穿刺，以罪大经营。善趣屡屡至，受用多安乐，死已堕恶趣，长时受难忍。有生多险处，于彼非如是。于彼亦相违，有生非如是。于彼无譬喻，难忍苦海阔。彼如是力弱，于彼寿亦短。于彼复有活，无病之，作及饥与劳，睡眠与损害，如是与稚童，交往无意义，寿无意义逝，妙慧极难得。于彼散乱惯，何有能遮遣？于彼大恶趣，堕故魔勤作。于彼邪道多，难越于犹豫， पुनरपि闲暇难得，佛出世难得。烦恼河难舍，唉玛，将受苦。
English
When not yet born, one does not separate from non-existence. If one does not separate from non-existence, the occasion of existence is impossible. However, existence is not non-existent, because it would result in two natures. Thus, there is no cessation, and therefore there is no existence either. All these beings are constantly unborn and unceasing. Beings are like dreams; upon examination, they are like plantain trees. Nirvana and non-Nirvana are no different in that state. Thus, in empty phenomena, what is there to gain or lose? Who has performed service, or who has completely despised? From what does happiness or suffering arise? What is there to dislike, and what to like? If one searches in that state, who craves and what is craved? If one examines this living world, who here will die? What will arise, and what has arisen? Who are relatives and friends? May we grasp everything as being like the sky. Those who desire happiness for themselves become greatly agitated and delighted by causes of fighting and amusement. They live with great effort through sorrow, diligence, strife, mutual cutting and piercing, and sins. They come to happy migrations again and again, experiencing much happiness, but after death, they fall into unbearable sufferings in evil migrations for a long time. In existence, there are many precipices; there, it is not like this. There, too, because of mutual conflict, existence is not like this. There, too, the ocean of suffering is immeasurable, without comparison and unbearable. There, one is so weak, and life is also short. There, too, there is living, and without sickness, doing, hunger, and fatigue, sleep and harm, and likewise, associating with children is meaningless. Life passes quickly without meaning, and excellent wisdom is very difficult to find. There, too, one is accustomed to distraction; how can there be a way to reverse it? There, too, the demon strives because one falls into the great evil migrations. There, there are many wrong paths, and it is difficult to cross over doubt. Again, leisure is difficult to find, and it is very difficult to find the arising of a Buddha. The river of afflictions is difficult to abandon; alas, suffering will be continuous. Thus, it is extremely painful.
Chinese
唉！那些看不到自己痛苦的人， 这些处于痛苦之河中的众生， 真可悲，他们应该感到悲伤！ 例如，有些人反复洗浴， 洗完又反复进入火中。 他们身处极度痛苦之中， 却还自以为快乐。 他们像没有衰老和死亡一样行事， 对于这些众生， 一开始就如同被杀害一般， 可怕的堕落恶道将会降临。 因此，对于被痛苦之火煎熬的人们， 我何时才能变成， 从功德之云中降下的， 能平息自身快乐的甘霖？ 我何时才能以无执的方式， 恭敬地积累功德资粮， 并为那些被执着摧毁的人们， 宣说空性？ 《入菩萨行论》中，智慧品第九。 我所著述的《入菩萨行论》， 愿以此善根， 使一切众生， 都能进入菩萨行。 在所有方向，有多少身心， 遭受痛苦的病人， 愿他们通过我的功德， 获得安乐喜悦的海洋！ 愿他们在轮回中， 永不失去安乐， 愿众生获得菩萨的， 持续不断的喜乐！ 在世间界中，有多少地狱， 所有那些地狱中的众生， 愿他们都能像极乐世界一样， 充满喜悦！ 愿寒冷所困者获得温暖， 愿从菩萨大云中， 涌出的无尽河流， 使受热所困者感到凉爽！ 愿剑叶林， 变成令人愉悦的花园！ 愿沙罗果树， 生长成如意树！ 愿蓝莲花、天鹅等， 发出美妙的声音，令人赏心悦目！ 愿充满莲花香气的大海， 使地狱的场所变得赏心悦目！ 愿煤堆变成珍宝堆， 愿烧焦的土地变成水晶地面！ 愿压迫之山， 变成充满善逝的无量宫殿！ 愿木炭、烧石、兵器的雨， 从现在开始变成鲜花雨！ 愿彼此用兵器互相攻击， 从现在开始变成互相投掷鲜花嬉戏！ 愿沉入无法渡越的火坑之河中的众生， 血肉消尽，只剩骨骸
English
Alas! Those who do not see their own suffering, These beings dwelling in the river of suffering, How pitiful, they deserve to be grieved for! For example, some repeatedly bathe, And having bathed, repeatedly enter the fire. They dwell in extreme suffering, Yet they think of themselves as happy. They act as if there were no aging and death, For these beings, It is as if they are killed from the very beginning, The unbearable fall into the lower realms will come. Therefore, for those tormented by the fire of suffering, When will I become, The rain of the collection of my own happiness, Which comes forth well from the clouds of merit, to pacify them? When will I, in a manner without object, Respectfully accumulate the collection of merit, And for those who are ruined by objectification, Reveal emptiness? From Engaging in the Conduct of a Bodhisattva, The Ninth Chapter, the Perfection of Wisdom. The Engaging in the Conduct of a Bodhisattva, Which I have composed, May all beings, Through this virtue, enter into the Bodhisattva conduct. In all directions, how many bodies and minds, Are there, sick with suffering? May they, through my merit, Obtain an ocean of bliss and joy! May they, for as long as samsara lasts, Never fall away from happiness, May beings obtain the Bodhisattva's, Unceasing joy! In the world realms, how many hells, Whatever beings are in those hells, May they, in those places, Be joyful with the bliss of the happy realms! May those exhausted by cold obtain warmth, May the boundless river, Arising from the great clouds of Bodhisattvas, Cool those exhausted by heat! May the forest of sword leaves, Become a delightful garden! May the shalmali trees, Grow into wish-fulfilling trees! May the blue lotuses, geese, and others, Beautify the hell realms by uttering sweet sounds! May the oceans filled with the fragrance of lotuses, Make the hellish places delightful! May the coal piles become piles of jewels, May the scorched earth become a crystal ground! May the mountains of crushing, Become immeasurable palaces filled with Sugatas! May the rain of embers, burning stones, and weapons, From now on become a rain of flowers! May the act of striking each other with weapons, From now on become the throwing of flowers for play! May those who are sinking in the river of fire pits that cannot be crossed, Have their flesh consumed, leaving only bones
Chinese
愿所有众生，速疾脱离疾病。 一切众生的疾病，愿永远不再发生。 愿恐惧者无所畏惧，受束缚者获得解脱。 愿无力者获得力量，众生之心相互温和。 愿所有旅客，在所有方向都安乐。 无论为了何事而行，愿不需努力即能成就。 愿乘坐船只和巨轮的人们，心中所想皆能实现， 在水边平安抵达，与亲友一同欢喜。 愿在悲伤歧途上徘徊的人们，与旅客相遇， 无盗匪虎狼等恐惧，不疲惫地轻易前行。 在寂静等无路险地，孩童老人无依怙者， 睡眠、醉酒和极度醉酒者，愿诸神守护。 愿脱离一切无暇，具足信心和智慧慈爱， 饮食和受用丰盛，恒常忆念前世。 愿一切如虚空宝藏般，受用永不匮乏。 无争无害，自在享用。 愿一切微小众生，都变得伟大。 愿一切丑陋的苦行者，都变得容貌端严圆满。 愿世间所有女性，都转为男子之身。 愿卑贱者获得高位，我慢者被摧伏。 愿我以此功德力，所有一切众生， 舍弃一切罪恶，恒常行持善事。 不离菩提心，精勤菩萨行， 为诸佛所摄受，舍弃一切魔业。 愿所有这些众生，寿命无量长久。 恒常安乐生活，甚至听不到死亡之声。 愿如意树的园林，佛陀和佛子， 充满宣说妙法之声，充满所有方向。 愿一切大地，无有沙砾等， 如手掌般平坦，成为毗琉璃的， 自性柔软之地。 在所有十方世界中，众多的菩萨们， 以各自的善行，
English
May all sick beings quickly be freed from illness. May the diseases of all beings never occur again. May those who are afraid be without fear, and may those who are bound be liberated. May the powerless gain power, and may the minds of beings be gentle with each other. May all travelers be happy in all directions. Whatever they travel for, may it be accomplished without effort. May those who embark on ships and great vessels have their wishes fulfilled, Safely reach the shore, and rejoice together with their relatives. May those who wander on sorrowful wrong paths meet travelers, Without fear of robbers, tigers, etc., may they proceed easily without fatigue. In desolate and dangerous places without roads, children, the elderly, and those without protectors, Those who are asleep, drunk, and extremely intoxicated, may the gods protect them. May they be freed from all unfavorable conditions, possess faith, wisdom, and loving-kindness, Have abundant food and resources, and always remember their past lives. May all be like a treasury of space, with inexhaustible resources. Without strife or harm, may they enjoy freely. May all small beings become great. May all ugly ascetics become beautiful and perfect in form. May all women in the world be reborn as men. May the lowly attain high positions, and may the arrogant be subdued. By this merit of mine, may all beings without exception, Abandon all sins and always perform virtuous deeds. Never separated from the mind of enlightenment, devoted to the practice of enlightenment, Protected by all the Buddhas, abandoning all the works of demons. May all those beings have immeasurably long lives. May they always live in happiness, and may even the sound of death not be heard. May the gardens of wish-fulfilling trees, Buddhas and Buddha's sons, Be filled with the sound of proclaiming the sweet Dharma, filling all directions. May all the earth everywhere be without gravel and the like, As smooth as the palm of the hand, may it become a land of lapis lazuli, Of gentle nature. In all ten directions of the circles of existence, may many Bodhisattvas, With their own goodness,