Chinese
由于通过布施等方式略微积累了一些善业，因此多次往返于善趣，即各种天界，在那里出生并享受许多感官快乐后，虽然安住于彼处，但善业并未成就，恶业却积累了很多，死后堕入地狱等三恶道，遭受长期且极其难以忍受的痛苦，并在高低、苦乐不定的轮回中漂泊。像这样，在三界轮回的生命中，即使是贪嗔痴等恶念，也会将我们抛向地狱等处，导致巨大的痛苦，险境重重。在轮回中，不仅没有听闻和证悟解脱之道的机会，而且对外在和内在的事物都执着于“我”，坚信它们是真实存在的，这种颠倒的执着。因此，即使在那种情况下，证悟离戏的空性，与执着事物为实有等颠倒的执着也是相互矛盾的。所以在轮回中，没有听闻和证悟如实或甚深空性的机会，就像在黑暗中一样。因此，现在承蒙导师大悲者以及菩萨圣众的恩德，有了宣说和听闻甚深空性等佛法的机会。像我这样的人，对于宣说空性的《般若波罗蜜多》的章节，怎么能生起“我能理解和证悟”的想法呢？这种沮丧的心态就是对空性的恐惧，除此之外，没有像害怕敌人或鬼怪那样的恐惧。现在，人们普遍对宣说空性的经典不感兴趣，不进行闻思，这是前世没有将心转向空性的征兆。如果听到宣说空性的经典时，内心非常欢喜，充满信心，身体汗毛竖立，眼含热泪，这就是前世曾经闻思过空性经典的种子存在的征兆。因此，即使今生不能如实证悟，也要将心转向甚深空性，努力闻思。
English
Due to accumulating some merit through generosity and other means, one repeatedly comes and is born in the happy realms, that is, various heavens. After being born there and enjoying many pleasures of the senses, although one abides there, merit is not accomplished, but much demerit is accumulated. As a result, after death, one falls into the three lower realms such as hell, experiencing suffering that is long-lasting and extremely unbearable, and wanders in cyclic existence where high and low, happiness and suffering are uncertain. Like that, in the life of the three realms of cyclic existence, even each evil thought of attachment, hatred, delusion, and craving throws us into places like hell, causing great suffering, with extremely many dangerous places. In cyclic existence, not only is there no opportunity to hear and realize the path of liberation, but also one clings to "I" in external and internal things, firmly believing that they are real, such inverted clinging. Therefore, even in that situation, realizing emptiness free from elaboration is contradictory to inverted clinging such as clinging to things as real. So in cyclic existence, there is no opportunity to hear and realize suchness or profound emptiness, just like in the darkness. Therefore, now, thanks to the kindness of the teacher, the compassionate one, and the bodhisattva sangha, there is an opportunity to teach and hear profound emptiness and other dharmas. How can someone like me have the thought, "I can understand and realize" such chapters of the Prajnaparamita that teach emptiness? This discouraged state of mind is fear of emptiness, and other than that, there is no fear like fearing enemies or ghosts. Nowadays, people generally are not interested in the scriptures that teach emptiness, and do not engage in hearing and contemplation, which is a sign that in previous lives they did not turn their minds towards emptiness. If, when hearing the scriptures that teach emptiness, the mind is very happy, full of faith, the body's hairs stand on end, and the eyes are filled with tears, this is said to be a sign that the seeds of having heard and contemplated the scriptures that teach emptiness in previous lives exist. Therefore, even if one cannot realize it as it is in this life, one should turn one's mind towards profound emptiness and strive to hear and contemplate.
Chinese
如果稍微禅修，来世必定能够听闻和证悟甚深空性。正如《四百论》中所说：“若能于此处知彼性，虽未得涅槃，来世不费力，如其业定获。”因为如此。以前也有像弱小和幸运儿这样，因强大恶业的残余而极度痛苦的人，仅仅因为遇到导师佛陀并听闻佛法，就见到了真谛并获得了阿罗汉的果位，据说这也是因为他们过去在迦叶佛的教法时期精通了蕴、界、处等。因此，愚笨且心胸狭窄的人，对于甚深空性的意义，甚至不会产生“这个法是空还是非空”的怀疑。如果真的产生了这样的怀疑，也会摧毁轮回。正如《四百论》中所说：“小福众生于此法，不生丝毫之犹豫，若生丝毫之犹豫，轮回亦将遭摧毁。”因此，现在一定要对遇到甚深空性之法感到欢喜和愉快，通过听闻、思维、修习使其有意义。在那远离真如显现的轮回中，也因无可比拟且难以忍受，而安住于广大而长久的、无时无方或超越边际的难忍痛苦之海中。在那里，众生如前所述，被轮回的业和强烈的烦恼所压制，行善的力量微弱。在那里，即使生起一丝善念，也因行善的所依——闲暇圆满的人生短暂，而没有行善的机会。即使在那里稍微停留，也需要长时间地为了生存而进行各种身体的侍奉，以及为了无病而依赖药物等方法，因无法获得食物等而饥饿贫困，因谋生而疲劳困顿，半生沉溺于睡眠，以及各种内外侵害，以及与幼稚的凡夫俗子交往等各种无意义的行为。
English
If one meditates even a little, in the next life one will surely hear and realize the profound emptiness. As it is said in the Four Hundred Verses on Yoga Practice: "If one knows that nature here, even if one does not attain nirvana, in the next life, without effort, one will surely attain it, like one's karma." Because of this. In the past, there were also those like Weakling and Lucky One, who suffered greatly from the remnants of powerful evil karma, but merely by meeting the teacher Buddha and hearing the Dharma, they saw the truth and attained the state of Arhat. It is said that this was also because they had been skilled in the aggregates, elements, and sense bases during the time of the teachings of the Buddha Kashyapa. Therefore, foolish and narrow-minded people will not even have a doubt about the meaning of the profound emptiness, such as "Is this Dharma empty or not empty?" If such a doubt arises, it will destroy samsara. As it is said in the Four Hundred Verses: "Beings with little merit will not have even a little doubt about this Dharma. If even a little doubt arises, samsara will be destroyed." Therefore, now one must rejoice and be delighted to encounter the profound emptiness Dharma, and make it meaningful through hearing, contemplation, and meditation. In that samsara, which is devoid of the appearance of suchness, one will also abide in a vast and long-lasting ocean of unbearable suffering, without beginning or end in time and direction, or beyond limits, because it is incomparable and difficult to endure. There, sentient beings, as mentioned above, are oppressed by the karma of samsara and intense afflictions, and their power to perform virtuous deeds is weak. There, even if a virtuous thought arises, there is no opportunity to perform virtuous deeds because the basis for performing virtuous deeds, a life of leisure and endowment, is short. Even while staying there for a short time, one needs to engage in various bodily services for a long time in order to survive, and to rely on methods such as medicine to be free from illness, to be hungry and impoverished due to not obtaining food, to be tired and exhausted from earning a living, to be intoxicated by sleep for half of one's life, and to engage in various meaningless activities such as various internal and external harms and associating with childish ordinary people.
Chinese
寿命被大地以毫无意义的方式迅速耗尽和流逝。从轮回中解脱的原因，内外一切显现皆无真实，以智慧分辨无我的真如之义极其难得，并且在轮回的处所，散乱的习气如湍急的河流般涌来，突然制止的方法根本不存在。不仅如此，在那里还会被抛向或堕入地狱等巨大的恶趣之中，因此天子魔等黑方势力会努力。例如，魔王让成百上千的众生趋向菩提，却无法忍受仅仅一个菩萨获得菩提的授记，于是魔自身幻化成佛、菩萨和自己的上师的形象，预言说：你从前就具备修习的功德等等。并且将正法说成不正法，将不正法说成正法，还有散乱母和愚痴母等等制造众多障碍。正如所说：法越深奥，黑魔也越深奥。在那里，常见断见等邪道众多，要确定“这就是没有错谬的正道”也难以生起定解，甚至难以超越怀疑，因为断除怀疑的内外因缘难以获得。因此，现在大家都喜欢新的，抛弃了以前的优良正法，喜欢新的，新的之中也有正确与否，但要分辨正确与否，生起远离怀疑黑暗的定解却很难。即使是正法，如果带着怀疑去修持，也会变得毫无意义。像这样，分辨智慧难以获得，制止散乱难以做到，由于怀疑等等，没有获得正法的显现就死去，再次获得闲暇难得，佛陀出现在世间并与之相遇也极其困难。即使如此，认真对待教法，并能获得舍弃自身贪执等烦恼之河的时机也很难，寂天菩萨以悲伤的语气说：唉！轮回中痛苦一个接一个地传递，感受痛苦。
English
Life is swiftly exhausted and passes away by the earth in a meaningless manner. The cause of liberation from samsara, all inner and outer appearances are without truth, it is extremely difficult to obtain the meaning of suchness of selflessness by discerning with wisdom, and in the place of samsara, the habit of distraction rushes like a torrential river, and there is no way to suddenly stop it. Not only that, but there one is also thrown or falls into great evil destinies such as hell, so the forces of the dark side, such as the sons of gods and demons, strive. For example, the demon king leads hundreds of thousands of sentient beings to Bodhi, but cannot bear that only one Bodhisattva receives the prediction of Bodhi, so the demon himself transforms into the form of Buddha, Bodhisattva, and his own guru, and prophesies: You have previously possessed the merits of practice, etc. And he teaches the right Dharma as the wrong Dharma, and the wrong Dharma as the right Dharma, and there are many obstacles created by distracting mothers and ignorant mothers, etc. As it is said: The deeper the Dharma, the deeper the black demon. There, there are many wrong paths such as the views of permanence and annihilation, and it is difficult to generate certainty in determining "This is the correct path without error", and it is even difficult to overcome doubt, because the inner and outer causes for cutting off doubt are difficult to obtain. Therefore, nowadays everyone likes the new, abandoning the previous good and correct Dharma, and likes the new, and there is right and wrong in the new, but it is difficult to distinguish right from wrong and generate a definite understanding that is free from the darkness of doubt. Even if it is the right Dharma, if one practices it with doubt, it will become meaningless. In this way, it is difficult to obtain discerning wisdom, it is difficult to stop distraction, and if one dies without obtaining the appearance of the right Dharma due to doubt, etc., it is difficult to obtain leisure again, and it is extremely difficult for the Buddha to appear in the world and meet him. Even so, it is difficult to take the teachings seriously and to obtain the opportunity to abandon the river of afflictions such as attachment to oneself, Shantideva said with a sad tone: Alas! In samsara, suffering is passed on one after another, experiencing suffering.
Chinese
将会变成那样！如此慈爱地说。像这样，即使处在各种各样的痛苦之中，由于对取舍的愚昧，没有看到自己沉溺在痛苦之中，对存在显现执着，并且执着于痛苦之河中的这些众生，真是太可悲了！例如，有些人因为想要凉爽的触感而反复洗澡，当被寒冷侵袭时，又想要温暖而反复靠近火，在那里被热侵袭时，又去洗澡。像这样，通过冷热交替的方式，即使处在极度的痛苦之中，却因为对存在的愚昧，认为自己是快乐的，拥有圆满的幸福。像这样，即使非常痛苦，也像不会有衰老和死亡一样，完全放纵享乐，随心所欲地生活的人们，最初就会有衰老和疾病，而且无可救药、无法避免的死主之魔到来，被杀死后，又会堕入恶道等等，遭受不好的痛苦，变得痛苦。像这样，由于缺乏对真如之义的证悟，三界轮回的众生，将痛苦视为快乐，被痛苦之火所焚烧。对于他们，从无量功德之云中涌出的自身安乐之雨，即通过布施衣食住行等一切所需之物的甘霖，来平息他们贫困的痛苦之火等等，通过以一切所需之物使之满足等方式来平息，我何时才能做到呢？这样想是暂时的安乐。又从决定胜的角度来说，何时才能对一切法远离一切戏论的甚深空性，三轮无执的方式理解和证悟多少，就为了利益众生而恭敬地，即以恭敬和极其欢喜的功德之聚来积累，自己现证一切法的真如，显空双运，远离一切戏论的平等性。以执着，即以执着于真实的毒的势力，
English
It will become like that! Thus he spoke with affection. In this way, even though they dwell in extreme suffering due to various kinds of suffering, because of their ignorance of what to accept and reject, they do not see themselves sinking into suffering, and they are attached to and fixated on existence. It is truly pitiable to focus on these beings dwelling in the river of suffering! For example, some repeatedly bathe because they desire a cool touch, and when threatened by the cold, they again approach the fire repeatedly desiring warmth; there, threatened by the heat, they again go to bathe. In this way, through the alternation of hot and cold, even though they dwell in extreme suffering, they are deluded by existence and think of themselves as being happy and possessing perfect bliss. In this way, even though they are in extreme suffering, they live as they please, indulging in pleasures as if old age and death will never come. But in the beginning, old age and sickness will come, and the Lord of Death, the unavoidable and incurable demon, will come and kill them, and then they will fall into the lower realms and experience all kinds of unpleasant suffering and become miserable. Thus, because they are separated from seeing the meaning of suchness, the beings of the three realms of samsara, who mistake suffering for happiness, are tormented by the fire of suffering. For them, may I be able to pacify the fire of their poverty and suffering by means of the rain of my own happiness, which arises well from the clouds of limitless accumulations of merit, that is, by means of a great rain of all desired things such as utensils, food, clothing, dwelling places, and so on, by satisfying them with all desired enjoyments, and so forth. Thinking in this way is temporary happiness. And again, from the point of view of definite goodness, when will I be able to understand and realize the profound emptiness of all dharmas, which is free from all elaborations, and the way of the three spheres without objectification, to the extent that I accumulate a collection of merit with reverence, that is, with reverence and great joy, for the sake of sentient beings? And having directly realized the suchness of all dharmas, the union of appearance and emptiness, the equality that is free from all elaborations. By objectification, that is, by the power of the poison of clinging to true existence,