English
I repeatedly meditate on the impermanence of life, generating that thought, and when engaging in it, I contemplate for the sake of confessing whatever virtuous deeds I accomplish and whatever sinful deeds I engage in. During the main practice, I remember to confess sins, and afterwards, I dedicate for the sake of purifying sins. Thus, if the three—preliminary, main practice, and concluding practice—are complete, then everything is a confession of sins, which is an antidote. Furthermore, even if one spends one's entire life in solitude performing virtuous deeds, if one does not confess even the slightest fault with an antidote, one must experience its ripening. For example, if there is one pea among many barley grains, and it is planted in the ground, even though many barley grains will grow, it will not harm the growth of that pea. Similarly, even if one performs great virtuous deeds, if one does not focus on the antidote to sins, it is said that it will not destroy sins. Even a virtuous person is not certain not to be born in the lower realms in the future, because there may be a lineage of karma that leads to birth there. In particular, it depends on the connection at the time of death, so for those who do not know how to connect, it is very important to strive for the antidote to confessing sins. Therefore, the reason for contemplating the cause, which is afflictions, and confessing by striving for the antidote is shown by the example of illness. If one fears being afflicted by ordinary illnesses such as the combination of wind, bile, and phlegm, one must take medicine according to the doctor's instructions and endure bloodletting, cauterization, and puncture. So, for us who are constantly afflicted by the disease of hundreds of faults such as desire, hatred, ignorance, and pride, which were initially non-existent, what need is there to say that we must adopt and abandon according to the King's command, the Buddha, the supreme physician? If even one of the diseases of afflictions such as desire, or even one person in whose mind those afflictions have arisen, can destroy all beings, including humans, living on Jambudvipa with suffering in the lower realms, then if one searches in all other directions for the supreme medicine, the Dharma, which cures the diseases of afflictions, no one will find it. Therefore, for those, the All-Knowing Buddha, the Bhagavan, the King of Physicians who can cure those diseases, who removes all the pain of suffering of both body and mind from the root, as it is said in all the teachings, instead of relying on the medicine of the sacred Dharma, they think perversely.
Chinese
那些人本身非常愚蠢和痴迷，是诸佛菩萨所呵斥之处，也被守护神抛弃和厌恶。龙自在说：谁用黄金器皿珍宝装饰，来清扫恶臭的呕吐物，比起那个人，谁身为人类却造作罪恶，那才是最愚蠢的人。就像供施天神的人说愚蠢的人喝醉酒一样。这里，国王们三次为医护青年授予医王之位，而自己也傲慢地说世间治疗心病的医生是佛陀薄伽梵，治疗身病的医生就是我。如来知道如果他没有傲慢，教法就能让他见到真谛，于是用神变将他带到雪山，让他采集药物，但他大多不认识，如来如实知晓并指点，从而折服了他的傲慢。结合这个例子来说，仅仅知道一点医学知识是不行的，所以说，遍知一切的医生只有佛陀，药物也只有正法。想到恶果是堕入恶道的悬崖，就必须忏悔的原因是，即使跌倒也只会伤到手脚的阶梯等普通小悬崖，尚且需要谨慎对待出入等，更何况从这里堕落到千逾俱胝，即两万俱胝等之下的地狱，如复活地狱等，中间要经历漫长的劫数，感受剧烈的痛苦，所以更应该提防堕入悬崖，谨慎行事，更不用说了。因此，劝诫要迅速努力行善。仅仅因为今天不会死就放松心情，安逸度日是不合理也不恰当的，因为我死后消失的时间是必然会到来的，而且也不一定不会在今晚到来。《亲友书》中也说：寿命多有损害，比风吹的水泡还不稳定，从呼气吸气睡眠中醒来，能有空闲真是太稀奇了。因此，我今天
English
Those beings are inherently foolish and deluded, objects of scorn by the Buddhas and Bodhisattvas, and are abandoned and despised even by the protective deities. As the Naga Lord said: "Whoever uses a golden vessel adorned with precious jewels to sweep away foul vomit, more foolish than that is one who, born as a human, commits sins; that one is the most foolish." It is like saying that a foolish person drinks liquor to the deity-given one. Here, the kings thrice conferred the title of king of medicine upon the young physician, and he himself arrogantly proclaimed that in the world, the physician who heals mental illness is the Buddha Bhagavan, and the physician who heals physical illness is himself. The Tathagata, knowing that if he were without arrogance, the Dharma would enable him to see the truth, led him by miraculous power to the Snowy Mountains and had him gather medicines, but he mostly did not recognize them. The Tathagata, knowing and revealing them as they were, thus subdued his arrogance. Combining this example, it is said that merely knowing a little about medicine is not sufficient, so the only physician who knows all is the Buddha, and the only medicine is the sacred Dharma. The reason for contemplating the bad result as falling into the abyss of the lower realms and confessing is that even on ordinary small cliffs like staircases, where falling only results in injury to limbs, one must be mindful of going and coming, etc. How much more so when falling from here into the hells below, such as the Reviving Hell, which are thousands of yojanas, that is, twenty thousand kotis, etc., where one will experience intense suffering for a long time, such as intermediate kalpas. Therefore, there is no need to mention the need to be mindful and cautious to avoid falling into the abyss. Therefore, it is advised to quickly strive for virtuous antidotes. It is neither reasonable nor appropriate to relax and live comfortably just because one will not die today, because the time when I will die and cease to exist is certain to come, and it is not certain that it will not come even tonight. As it is said in the Letter to a Friend: "Life is subject to many harms, more impermanent than a water bubble struck by the wind. It is a great wonder to have the opportunity to awaken from breathing in and out and sleeping." Therefore, I today
Chinese
因為根本不死，所以對於死亡不害怕或恐懼，如果佛陀世尊等已經給予加持，但沒有任何人給予加持，那麼如何才能確定從死亡的恐懼中解脫呢？不會解脫的。正如《吉祥夜經》所說：「明天會死，誰知道呢？今天就要努力去做。死亡的主宰大軍，難道不是你的朋友嗎？」因此。如果確定死後不會被鬼怪吃掉而消失，那麼為何要放任自己，悠閒地享受美食、美酒、娛樂和散亂等，安逸地生活呢？不應該這樣。在《遣除憂惱》中也說：「在地下或天堂，出生後沒有死亡的人，你是否見過或聽說過，還是有所懷疑？」就像這樣。此外，為了捨棄像被惡習染污的布匹般的對慾望的貪執，應該這樣思考：以前已經體驗過，也就是說，至今為止，這五種慾望的對境沒有不曾享用過的，即使享用了，與對境相遇的快樂也只體驗到一瞬間就消失了，從而什麼也沒有留下，因為不可能有持續到第二瞬間的快樂，所以沒有意義。同樣地，如果現在還繼續享用，也會消失，除了我之外，還會有什麼與以前不同的、不會在第二瞬間消失的快樂呢？如果沒有，即使沒有，我還是對這五種慾望的對境非常貪戀，為了它們，不顧一切地造作罪惡和痛苦等，不畏懼任何事情，克服巨大的困難和疲勞，違背上師，也就是自己的根本上師和三界上師佛陀世尊及其眷屬的教導，從而毀壞今生和來世。所以，不要那樣做！特別是對強烈的貪慾，如肉、酒、女人和無意義的鼻煙等更加貪戀，不斷享用又不斷消失，只會讓貪慾更加增長，從而毀壞今生和來世，除此之外沒有任何意義，因此，斷除對一切慾望的貪戀，一切事務都要做重要的，捨棄次要的，這才是最重要的，這樣說。因此，自己必須認識到一切享樂都沒有意義，從而斷除貪執。就像孩子抓住玩具不放一樣，一切慾望都要享用
English
Since one does not die at all, there is no fear or dread of death. If the Buddha, the Bhagavan, etc., have given their blessings, but no one has given blessings, how can one be certain to be liberated from the fear of death? One will not be liberated. As it says in the Sutra of Auspicious Night: "Who knows if one will die tomorrow? One should strive to act today. Is not that great army of the Lord of Death your friend?" Therefore. If it is certain that one will die and disappear without being eaten by demons, then how can one be at ease, indulging in leisurely enjoyment of food, drink, pleasure, and distractions? One should not be like that. In "Dispelling Sorrow," it also says: "In the earth below or in the heavens above, have you seen or heard of anyone who was born and did not die, or do you have doubts?" Like that. Furthermore, in order to abandon this attachment to desirable objects, which is like a cloth stained by the habits of bad thoughts, one should think like this: Having experienced it before, that is, up until now, there is not one of these five objects of desire that has not been enjoyed. Even if they have been enjoyed, the pleasure of encountering the object and consciousness is experienced only for a moment and then vanishes, leaving nothing behind. Since it is impossible for pleasure to last for a second moment, it is meaningless. Similarly, if one continues to enjoy them now, they will also vanish, and what pleasure will remain for me that is different from before and does not vanish in the second moment? If there is none, even if there is none, I am still intensely attached to these five objects of desire, and for their sake, I do not hesitate to commit any kind of sin or suffering, overcoming great difficulties and fatigue, and acting contrary to the teachings of the lama, that is, my own root lama and the Buddha, the Bhagavan, the lama of the three realms, and his retinue, thereby ruining both this life and the next. Therefore, do not do that! In particular, one is especially attached to strong desires such as meat, alcohol, women, and the meaningless smoke of nasal tobacco, constantly enjoying and constantly vanishing, which only increases desire, thereby ruining both this life and the next, and there is nothing else. Therefore, cut off attachment to all objects of desire, and it is most important to do the important things and abandon the minor ones, it is said. Therefore, one must recognize that all enjoyments are meaningless and cut off attachment. Just as a child grabs a toy and does not let go, all desires must be enjoyed.
Chinese
既然已经开始了就不能停止，所以一切事情都要彻底了断。而且，生存的父母是贪爱和占有，对什么贪爱越大，罪恶也越大，如果贪爱和占有断绝，即使有业也不必承受。这四句是窍诀的精华。现在，上师和官员去其他地方时，没有像带着一百二十个仆从等许多官员仆从一起去的情况，而且在死亡的时候，各自都必须舍弃或者留下自己活着时候的生命，以及父母子女等亲友和朋友，还有财富受用等所有的一切，像伟大的国王和拿着木杖的乞丐一样，自己孤身一人赤裸裸地两手空空地，被恐惧的黑暗从前面迎接。被业力的红色旋风从后面追赶，死主的可怕使者带着“索索”和“切切”的声音，不知去向地从有权势的顶峰到无间地狱之间，身不由己地必须去的时候，亲近的亲友和朋友，以及世间人的仇敌和不友善的人，无论如何都不会带来帮助和损害，那个时候如果有什么损害，那就是为了他们的缘故，由于贪嗔等原因，做了杀生等不善业，从而导致地狱等痛苦不由自主地降临，并且会受到极大的折磨，因此，对于罪恶的不善业，应该如何做才能使自己的相续必定解脱呢？所以白天不闲暇，晚上不睡觉，时时刻刻我都只思考这个问题，这是为了排除其他，即仅仅思考这一个，并且努力忏悔罪业的行为，才是合理和恰当的。就像给彩色的布料染色不如清洗干净更重要一样，闻思修的功德无法在自己的相续中产生，这是因为罪恶不善业的力量所致，所以努力忏悔罪业是非常重要的。像这样，通过多种方法，生起从内心深处忏悔一切罪业的想法后，真正的忏悔是，所忏悔的罪过的种类虽然很多，但如果按类别或组别来归纳，则可以归纳为戒罪和自性罪两种。自性罪是指无论谁造作都会成为罪业的，比如
English
Since it has already begun, it cannot be stopped, so all things must be completely settled. Moreover, the parents of existence are craving and grasping, so the greater the craving, the greater the sin, and if craving and grasping are cut off, even if there is karma, it does not need to be experienced. These four lines are the essence of the pith instructions. Now, when lamas and officials go to other places, there is no situation like taking hundreds of twenty servants and other officials and servants together, and at the time of death, each must abandon or leave behind their life when they were alive, as well as parents, children, and other relatives and friends, and wealth and enjoyment, etc., like a great king and a beggar holding a wooden staff, oneself alone, naked and empty-handed, is greeted by the darkness of fear from the front. Chased from behind by the red whirlwind of karma, the terrible messengers of Yama, with the sounds of "soso" and "cheche," go aimlessly from the peak of power to the Avici hell, involuntarily having to go, at that time, close relatives and friends, and worldly people's enemies and unfriendly people, in any case, will not bring help or harm, and if there is any harm at that time, it is because for their sake, due to greed, hatred, etc., one has committed non-virtuous deeds such as killing, which leads to suffering such as hell involuntarily descending, and one will be greatly tormented, therefore, regarding the non-virtuous deeds of sin, how should one act so that one's own continuum will certainly be liberated? Therefore, not being idle during the day and not sleeping at night, I always think only about this, which is to exclude others, that is, to think only about this one, and to strive to confess sins is reasonable and appropriate. Just as washing colored cloth is more important than dyeing it, the merits of hearing, thinking, and meditating cannot arise in one's own continuum, which is due to the power of sinful non-virtuous deeds, so striving to purify sins is very important. Like this, through various methods, after generating the thought of confessing all sins from the bottom of one's heart, the real confession is that although there are many kinds of sins to be confessed, if they are classified by category or group, they can be classified into two types: transgressions of vows and natural sins. Natural sins are those that become sins no matter who commits them, such as