English
Land, possessing complete faculties and faith in the place, likewise, the end of karma is not reversed. Therefore, having become a human, being born in the central land, having complete faculties, having faith in the place of the Buddha's teachings, and the end of karma not being reversed, these are the five self-endowments. The Buddhas come and teach the Dharma, the teachings abide, and those who follow them, having compassion for others, are the five other-endowments. As it is said, the Buddhas come into the world, they teach the Dharma, the teachings abide for a long time, following the teachings, having loving-kindness and compassion for others, these are the five other-endowments. Thus, possessing these two sets of five qualities, totaling ten, is called endowment, which can be used for practicing the Dharma. No matter where you look, whether at cause, condition, or essence, obtaining these endowments is extremely difficult. If you meditate in this way, you will turn your mind away from samsara. Second, regarding the cause and effect of karma, there are three aspects: identifying the nature of karma, distinguishing its boundaries, and its types. First, identifying the nature of karma. Whatever actions are done wrongly, directly or indirectly, causing suffering, are sins, which are non-virtuous actions. This includes three types: Naturally negative actions, actions that are inherently sinful, such as the five heinous crimes, the five near-heinous crimes, and the ten non-virtuous actions. Prohibited negative actions, transgressions that arise from vows, such as violating the three vows. Worldly negative actions, actions that lead others to commit sins, such as ignorance, carelessness, disrespect, and afflictions. Whatever actions are done well, directly or indirectly, causing happiness, are virtuous actions. This also includes three types: Giving with the three circles of reference, is virtuous action that is conducive to merit; Giving with the mind of renunciation, is virtuous action that is conducive to liberation; Knowing that the three circles are completely pure and without reference, is virtuous action that is conducive to unsurpassed liberation. Actions that are neither virtuous nor non-virtuous are neutral actions. Second, distinguishing the boundaries of karma, there are seven types. First, 1) The ultimate virtue is the unconditioned reality. The ultimate non-virtue is the conditioned dharma of samsara. 5) The virtue by nature is wisdom and knowledge. The non-virtue by nature is the five poisons of afflictions. 3) The virtue by essence is the emptiness of dharmata. The non-virtue by essence is ignorance. 4) The true virtue is beyond the mind. The true non-virtue is defiled by the mind.
Chinese
第二，不作意是涅槃，是善。作意是轮回，是不善的。 第六，以掺杂少量三毒的善业，生于三善道。以三毒完全引发的罪业，产生三恶道。 第七，以方便智慧的善业，获得不住涅槃。以各种方便智慧的善业，获得片面的涅槃。 第三，业的分类中：纯粹的白业，唯是善业。纯粹的黑业，唯是不善业。混合的业，是善恶混合。有三种：发心是善，行为是恶，如杀死手持短矛的黑人。发心是恶，行为是善，如为了杀害而殷勤款待。发心和行为都是善，如为了获得佛果而行善。两者都是恶，如因嗔恨而杀人。具有现世果报的业，是今生感受异熟的业。生后感受，来世必定感受。在其他次数感受，在三世之内感受的业。白业异熟是白色，行善而生于善趣。黑业异熟是黑色，作恶而生于恶趣。白业异熟是黑色，如丑陋痛苦者。黑业异熟是白色，如象王坚固。引发者是善，完成者也是善，生于天界。引发者是善，完成者是不善，如贫穷之人。引发者是不善，完成者也是不善，如生于旁生道的痛苦者。引发者是不善，完成者是善的业，如富有的龙族。存在这样的情况。 自己所作的不善业，不会在他人身上成熟。他人所作的善与不善业，不会在自己身上成熟。自己没有造作的业不会遭遇。自己所作的善恶业不会白费。善与不善，黑白之业不会混淆。因此，对于感受痛苦的善与不善业，要从极其微小处开始取舍。 第三，修习无常有三种：出生之后必定死亡。这本身就是无常的体性。如同要害中箭之人。而且无法确定何时死亡。这就是无常的相，如同草尖上的露珠。无论如何也无法避免死亡。
English
Second, non-attention is nirvana, which is good. Attention is samsara, which is not good. Sixth, with virtuous deeds mixed with small amounts of the three poisons, one is born in the three higher realms. With sins completely arising from the three poisons, one generates the three lower realms. Seventh, with the virtuous deeds of skillful means and wisdom, one attains non-abiding nirvana. With the virtuous deeds of various skillful means and wisdom, one attains one-sided nirvana. Third, in the classification of karma: Pure white karma is solely virtuous. Pure black karma is solely non-virtuous. Mixed karma is a mixture of virtue and vice. There are three types: Intention is virtuous, but action is evil, like killing a black person with a short spear. Intention is evil, but action is virtuous, like being courteous in order to kill. Both intention and action are virtuous, like engaging in virtuous deeds to attain Buddhahood. Both are evil, like killing out of hatred. Karma with immediately visible results is the karma of experiencing fruition in this life. Experiencing after birth, one will certainly experience in the next life. Experiencing in other instances, karma experienced within three lifetimes. White karma with white fruition is being born in a happy realm by doing good deeds. Black karma with black fruition is being born in a bad realm by doing evil deeds. White karma with black fruition is like an ugly, suffering person. Black karma with white fruition is like the elephant king Rabten. The impeller is virtuous, and the completer is also virtuous, resulting in birth in the heavens. The impeller is virtuous, but the completer is non-virtuous, like a poor person. The impeller is also non-virtuous, and the completer is also non-virtuous, like the suffering of being born as an animal. The impeller is non-virtuous, but the completer is virtuous karma, like a wealthy Naga. Such cases exist. The non-virtuous karma I have done will not ripen on others. The virtuous and non-virtuous karma done by others will not ripen on me. One will not encounter karma one has not done. The virtuous and non-virtuous karma one has done will not be wasted. Virtue and non-virtue, black and white karma, will not be mixed up. Therefore, for the virtuous and non-virtuous karma that experiences suffering, one must adopt and abandon from the very subtle level. Third, meditating on impermanence has three aspects: After being born, death is certain. That itself is the nature of impermanence. It is like a person struck by an arrow in a vital spot. Moreover, it is uncertain when one will die. That is the characteristic of impermanence, like dew on the tip of grass. In any case, one cannot avoid death.
Chinese
如是。这就是无常的特征，就像太阳衰老时的阴影一样。第一，必定会死亡有三个理由：以前出生的人没有留下，寿命不会增加只会减少，身心是组合而成的，所以必定会死亡。第二，不能确定何时死亡也有三个理由：寿命没有确定时间，死亡的因缘很多，组合而成的事物具有坏灭的自性，所以不能确定何时死亡。第三，死亡对任何事都没有帮助也有三个理由：积累的财富、相关的亲友、建造的城堡都没有帮助。这样修习无常，就会对这个世界感到厌离。第四，修习轮回的过患是：轮回是三界的一切众生，他们是痛苦的自性、痛苦的本质、痛苦的波浪。根本的四种痛苦就像连珠一样，一个接着一个。支分的六种痛苦就像海浪一样，没有停止和消退的时候。微细的痛苦就像天上的星星一样，没有数量和限度。因此，无论生在哪里都是痛苦的波浪，无论和谁交往都是痛苦的朋友，无论去哪里都是痛苦的住所，无论属于谁都是痛苦的增加。世间的一切圆满都是痛苦的因，没有聚集的一切都是痛苦的果，痛苦就像连珠一样，一个接着一个，就像水波一样，没有停止和消退的时候，就像天上的星星一样，没有数量和限度。总之，欲望是心的幻觉，感受是身体的痛苦，显现是境的痛苦，身语意三门是勤作的痛苦，没有一种不是痛苦。这样思索，就会对轮回感到厌离。第四，用曼荼罗和朵玛积累资粮分为两种，第一是献曼荼罗：以“修持和供养的曼荼罗二者都献”来说，就是安立修持的曼荼罗和献供养的曼荼罗。第一是修持的曼荼罗。擦拭曼荼罗后，观想为空性。从空性中，观想出现四方形、四门、具有装饰和阶梯的宫殿
English
Thus it is. This is the characteristic of impermanence, like the shadow of the aging sun. First, there are three reasons why death is certain: those born before have not remained, life does not increase but only decreases, and body and mind are compounded, so death is certain. Second, there are also three reasons why it is uncertain when one will die: life has no fixed time, there are many causes of death, and compounded things have the nature of disintegration, so it is uncertain when one will die. Third, there are also three reasons why death is of no help whatsoever: accumulated wealth, related friends, and constructed castles are of no help. Thus, by meditating on impermanence, one turns away from this world. Fourth, meditating on the faults of samsara: Samsara is all sentient beings of the three realms, and they are the nature of suffering, the essence of suffering, the waves of suffering. The four root sufferings are like a string of beads, one connected to the next. The six branch sufferings are like ocean waves, without ceasing or receding. The subtle sufferings are like the stars in the sky, without number or limit. Therefore, wherever one is born, it is a wave of suffering; whoever one associates with, it is a friend of suffering; wherever one goes, it is a dwelling of suffering; whoever one belongs to, it is an increase of suffering. All the perfections of the world are the cause of suffering, and all that is not gathered is the result of suffering. Suffering is like a string of beads, one connected to the next, like water ripples, without ceasing or receding, like the stars in the sky, without number or limit. In short, desire is the illusion of the mind, feeling is the suffering of the body, appearance is the suffering of the object, and the three doors of body, speech, and mind are the suffering of effort. There is not one thing that is not suffering. Thinking in this way, one turns away from samsara. Fourth, accumulating merit with the mandala and torma is divided into two parts, the first is offering the mandala: As it says, "Both the mandala of practice and the mandala of offering are offered." That is, establishing the mandala of practice and offering the mandala of offering. The first is the mandala of practice. By wiping the mandala, one contemplates emptiness. From emptiness, one visualizes a square mansion with four doors, decorations, and stairways.
Chinese
观想。在其四方中央等五处，观想以珍宝装饰的狮子宝座，以及日月莲花座五座。中央宝座之上为根本上师，东方为本尊，南方为佛，西方为法，北方为僧，三宝。从彼等处放射光芒，根本上师融入所有传承上师，本尊融入所有密咒本尊众，佛融入三身五智十方诸佛，法融入所有教证断法，僧融入声闻缘觉菩萨等无量僧众。向彼等供养身受用一切善根，以无量供云供养。口中念诵：上师本尊圣尊三宝请享用！我之身受用一切善根，全部供养请享用！上师本尊诸天众三宝，请加持我获得最胜证悟，体验连绵不断，显现皆为缘起。如是祈请三遍。之后将五种所依轮置于前方虚空，念诵：嗡 萨瓦 古汝 洛嘎 布匝 达玛 耶 梭哈！如是念诵。第二，献供曼扎：将曼扎盘擦拭干净，观想成一片蔚蓝清澈的海洋。其中央安置一个堆积，观想中央的须弥山由各种珍宝组成，形状四方，具有五层，广大而高耸。东方安置一个堆积，观想东胜身洲由海螺组成，形状半月，广大而高耸。南方安置一个堆积，观想赡部洲由琉璃组成，形状倾斜。西方安置一个堆积，观想西牛货洲由红色玛瑙组成，形状圆形。北方安置一个堆积，观想北俱卢洲由黄金组成，形状四方。东方和中央之间安置一个堆积，观想月亮坛城由水晶组成，广大而高耸。西方和中央之间安置一个堆积，观想太阳坛城由火玛瑙组成。彼等之间遍布各种供云，充满各种珍宝，清净佛之刹土，充满佛和菩萨，天人的