Chinese
《殊胜法之精要·显义第五》，邬巴日。 《殊胜法之精要·显义第五》，邬巴日。 《殊胜法之精要·显义第五》完毕。 尊贵的上师，化身之身，众生的怙主，瑜伽自在之大主，名号广为人知的喜波，与三世诸佛无二无别，向您顶礼！ 尊贵的上师说道：无论如何讲解口诀，如果修持的话，都包含在这三者之中。 也就是不堕入三恶道的口诀；获得天界人间的安乐的口诀；以及自然成佛的口诀。 我将全部讲述这三者。 请您自己选择。 请务必选择其中之一。 如果您不选择任何一个，说自己要去恶道，那也是无可奈何的，因为那是不快乐的，所以请务必选择其中之一。 首先，不堕入三恶道的口诀是： 所谓的三恶道，地狱有寒热之苦；饿鬼有饥渴之苦；旁生有愚痴或役使之苦。 没有人会应邀前往这些痛苦的地方。 也没有人会被强迫送往那里。 是因为自己造作了罪恶的恶业，才投生到三恶道，亲身感受痛苦。 造作罪业就像服用毒药一样，会有危害。 例如，有人尝了毒药，觉得是甜的，心想：哦，这毒药是甜的。 于是就吸食，感到甜蜜和快乐。 但当毒性发作时，身体就会充满疾病，最终丧命。 同样的道理，杀生、偷盗、邪淫、妄语等罪业，一开始似乎有好处，但其实都像毒药一样。 就像毒性发作一样，当罪业成熟的时候，三恶道的痛苦就会降临到自己身上。 所以，要忏悔过去的罪业，受持未来的戒律。 这其中，首先
English
The Fifth Elucidation on the Essence of the Supreme Dharma, by Upa Ri. The Fifth Elucidation on the Essence of the Supreme Dharma, by Upa Ri. The Fifth Elucidation on the Essence of the Supreme Dharma, ends here. Precious Lama, embodiment of the incarnate body, protector of beings, great lord of yogic power, known by the widely proclaimed name of Zhipo, inseparable from all Buddhas of the three times, to you I prostrate! The esteemed lord said: No matter how much one explains the instructions, if one practices them, they are contained within these three. That is, the instruction for not being born in the three lower realms; the instruction for obtaining the happiness of gods and humans in the higher realms; and the single instruction for naturally becoming a Buddha. I will explain all three. Please, each of you, choose what you wish. You must choose one of them. If you do not choose any and say that you will go to the lower realms, then there is nothing to be done, for that is not happiness, so you must choose one of them. First, the instruction for not being born in the three lower realms is: The three lower realms are: Hell, which has the suffering of heat and cold; hungry ghosts, which have the suffering of hunger and thirst; and animals, which have the suffering of stupidity or being exploited. No one comes when invited to those places of suffering. And no one goes when sent there. It is because one has committed sinful, unwholesome actions that one is born in the three lower realms and experiences suffering oneself. Engaging in sinful actions is like looking at poison, it has harmful consequences. For example, if someone tastes poison and finds it sweet, they think, "Oh, this poison is sweet." So they suck on it, feeling sweetness and joy. But as the poison's power grows, the body becomes filled with illness, and eventually they lose their life. Similarly, sinful, unwholesome actions such as killing, stealing, engaging in sexual misconduct, and lying may seem beneficial at first, but they are all like possessing poison. Just as the power of poison grows, when the time comes for the ripening of sin, the suffering of the three lower realms will fall upon oneself. Therefore, confess past deeds and take vows for the future. Among these, first:
Chinese
忏悔有两种，胜义谛见之忏悔。第一种是：圣者 कौषिका 经中说： 具备殊胜智慧者，彻底生起忏悔后，对于业和业之异熟，了知胜义中无有。无有沾染乃是心要之义，若能了悟即是胜义谛忏悔。无垢光明寂静后，观见业之障垢完全清净。如是说。譬如昨天之前一直处于黑暗的中心，今天早上天亮太阳升起，黑暗全部自然消散一样。心性本体自性之义，不错乱地了悟之时，先前所造的一切罪业不会沾染，自然消散。又是说， 纵然积累了无数劫的浓厚黑暗，智慧之王，以智慧的日光，一瞬间就能使其清净。如是说。这是胜义谛见之忏悔。如是未能了悟者，需以四力之门忏悔，即是四种：所依力为一，厌患对治力为二，遮止罪恶力为三，修持对治力为四。第一是观想上师和一切三宝如天空中的云彩般密集安住，并对其生起虔诚的敬仰之心。第二是对先前所造的业产生强烈的后悔之心。第三是下定决心，即使面临生命危险，也绝不做恶业。如是以上述三种力量为前提，合掌念诵：十方安住之诸佛菩萨及上师垂念我！我名某某，从无始劫以来，直至今日，身语意三门所造的一切罪业和不善之业，在上师和三宝面前忏悔。不隐瞒，不隐藏。以后也将尽力守护。如是念诵三遍。也念诵“善哉！妙哉！”。其中，第一句是给予身体，中间一句是坦白，最后一句是罪业清净和获得誓言同时。其中第一个是不隐瞒，不隐藏为止。
English
There are two types of confession: confession through the view of ultimate truth. The first is: As stated in the Sutra of Noble Kausika: Those endowed with supreme wisdom, having fully generated remorse, realize that karma and its maturation are non-existent in the ultimate sense. The essence is non-attachment; if one realizes this, it is confession of the ultimate truth. After stainless light and tranquility, one sees the obscurations of karma completely purified. It is said. For example, just as the darkness that has been in the center of darkness until yesterday is naturally dispelled when the sun rises this morning, similarly, when the essence of the nature of mind is realized without confusion, all the sins committed before will not be tainted and will naturally dissipate. Furthermore, it is said: Even the thick darkness accumulated over eons, the king of knowledge, with the sunlight of wisdom, can purify it in an instant. It is said. This is the confession through the view of ultimate truth. Those who have not realized in this way must confess through the four powers, which are: the power of reliance, the power of regret, the power of restraint, and the power of remedy. The first is to contemplate that all the Lamas and the Three Jewels are densely present like clouds in the sky, and to generate fervent devotion towards them. The second is to generate strong remorse for the actions committed in the past. The third is to make a firm vow not to commit evil deeds, even if it costs one's life. Thus, with these three powers as a prerequisite, one joins their palms and recites: May all the Buddhas and Bodhisattvas abiding in the ten directions and the teachers be mindful of me! I, named so-and-so, confess all the sins and non-virtuous actions committed through body, speech, and mind from beginningless time until now, before the Lamas and the Three Jewels. I do not conceal, I do not hide. Hereafter, I will also strive to keep the vows as much as I can. Recite this three times. Also recite, "Excellent! Wonderful!". Among them, the first sentence is giving the body, the middle sentence is confessing, and the last sentence is the purification of sins and the simultaneous attainment of vows. The first part of that is up to "I do not conceal, I do not hide."
Chinese
忏悔是对于过去所造罪业的忏悔。如果忏悔可以消除罪业吗？可以消除，过去所造的一切罪业都会被清除干净。以后也要发誓守护戒律，这是指以后不再造作而守护戒律。以后要尽力守护戒律。舍弃罪业，即使从恶道中被拉出来，抛弃，也不会堕入其中。 因此，不会转生到三种恶道的诀窍就是这样。༈ 第二点是：即使不转生到三种恶道，也似乎没有益处。即使获得了天界女神的地位，有些人寿命短，有些人像饿鬼一样长期忍受饥饿，有些人面容身体不悦意。即使是人身，也需要拥有安乐，如果这样想，这样做是有必要的。如果想怎样做才能实现呢？舍弃杀生，救护生命。相应地，就会长寿。舍弃殴打，照顾病人。相应地，疾病就会减少。舍弃吝啬，尽力布施。相应地，就会获得巨大的财富。这也是，菩萨的布施能断除饿鬼道，断除贫困以及一切烦恼。行布施时，将获得无尽增长的财富。布施能使遭受痛苦的众生完全成熟。舍弃愤怒，修习忍辱。相应地，就会拥有美好的容貌。这也是，忍辱能获得殊胜美好的广大身相，金色美丽，成为众生瞻仰的对象。舍弃自利，无论如何都要利他。所有众生所说的话都能听懂。这是因为圆满正等觉的佛陀，珍爱他人，行利他之事，所以首先成佛。我们因为珍爱自己，所以至今还在轮回中。因此，从现在开始，无论做什么，都要为了众生的利益。这也是，圆满正等觉的佛陀行利他之事，三界众生行自利之事，二者果报大小的差别就是这样。如是说。我们现在需要安乐，来世也同样需要，所以实践这些诀窍非常重要。因此，可以获得天界天人的
English
Confession is the repentance for past sins. If confession can purify sins, can it? It can, all the sins committed in the past will be purified and cleansed. Also, vow to keep the precepts in the future, which means refraining from doing them again and keeping the precepts. In the future, try your best to keep the precepts. Abandon sins, and even if you are pulled out of the lower realms and discarded, you will not fall into them. Therefore, the key to not being born into the three lower realms is this. ༈ The second point is: even if you are not born into the three lower realms, it seems that there is no benefit. Even if you attain the status of a goddess in the heavens, some have short lives, some suffer from hunger for a long time like pretas, and some have unpleasant faces and bodies. Even as a human being, it is necessary to have happiness and well-being. If you think so, doing so is necessary. If you want to know how to achieve it, abandon killing and protect life. Correspondingly, you will have a long life. Abandon beating and take care of the sick. Correspondingly, diseases will be reduced. Abandon stinginess and give alms as much as possible. Correspondingly, you will gain great wealth. This is also because the Bodhisattva's giving cuts off the preta realm, cuts off poverty and all afflictions. When giving, you will gain endless increasing wealth. Giving makes sentient beings who suffer completely mature. Abandon anger and cultivate patience. Correspondingly, you will have a beautiful appearance. This is also because patience can obtain a supreme and beautiful vast body, golden and beautiful, becoming an object of admiration for beings. Abandon self-interest and do whatever it takes to benefit others. You will be able to understand what all sentient beings say. This is because the perfectly enlightened Buddha cherished others and did things for the benefit of others, so he became a Buddha first. Because we cherish ourselves, we are still in samsara. Therefore, from now on, whatever we do, we must do it for the benefit of sentient beings. This is also because the perfectly enlightened Buddha does things for the benefit of others, and the sentient beings of the three realms do things for their own benefit. The difference in the magnitude of the results is like this. It is said. We need happiness now, and we will need it in the next life as well, so it is very important to practice these keys. Therefore, you can obtain the heavenly gods and
Chinese
获得幸福快乐的窍诀完毕。第三，即使自然获得天界神和人的幸福快乐，快乐也不会长久，幸福也不会长久。如果心想必须自己获得佛果，那就去做吧。据说有两种窍诀：通过（渐悟）成佛和快速成佛。第一种是：从身体方面做顶礼和绕转，以此净化身体的业障，圆满身体的资粮。从语言方面念诵经文、心咒和皈依，以此净化语言的业障，圆满语言的资粮。从意念方面，从内心深处对上师和三宝生起虔诚和恭敬心，以此净化意念的业障，圆满意念的资粮。这样，一旦身语意三门的业障得以净化，身语意三门的资粮得以圆满，即使不希求，也会自然成就佛果。因此，请如是修持。第二，快速成佛的方法是：如果有人对轮回的处境深感厌倦和沮丧，心想最好能立即快速成佛，那就去做吧。那么，应该如何做呢？有两种方法：见和修。首先，见有三种：见的无执、见的方法和实修。第一，无执是：无生、无灭、无二。第二，见的方法是：不要用眼睛去看，而是用心去看心。在观看的时候，既没有观看者，也没有被观看者。对于形状和颜色等等，找不到任何可以确定“这是这个”的依据，这就被称为无生的意义。如《普作续》所说：“离于可见之境，不可用言语诠释。”又如《心之修法》所说：“心的自性寻而不得，无法向他人指示如此。”又如《广大经》所说：“无见之见，是见法身无生。”第二，无灭是：如果心想，既然是无生，那么如此众多的显现又是如何产生的呢？例如，如同虚空显现为云朵，或者大海显现为波浪一样，心无生
English
The instruction for obtaining happiness and joy is complete. Thirdly, even if one naturally obtains the happiness and joy of gods and humans in the higher realms, the happiness will not last long, and the joy will not last long either. If you think that you must obtain Buddhahood yourself, then do it. It is said that there are two instructions: to become a Buddha through (gradual) means and to become a Buddha quickly. The first is: from the aspect of body, do prostrations and circumambulations, thereby purifying the obscurations of the body and completing the accumulation of merit of the body. From the aspect of speech, recite sutras, mantras, and take refuge, thereby purifying the obscurations of speech and completing the accumulation of merit of speech. From the aspect of mind, generate devotion and respect from the depths of your heart towards the Lama and the Three Jewels, thereby purifying the obscurations of mind and completing the accumulation of merit of mind. In this way, once the obscurations of body, speech, and mind are purified, and the accumulation of merit of body, speech, and mind is completed, even if you do not wish for it, Buddhahood will naturally arise. Therefore, please practice in this way. The second, the method for quickly becoming a Buddha is: if someone is definitely disgusted and weary of the state of samsara, and thinks that it would be best to quickly become a Buddha immediately, then do it. So, how should it be done? There are two methods: view and meditation. First, there are three aspects to view: non-attachment to view, the method of view, and practice. First, non-attachment is: unborn, unceasing, non-dual. Second, the method of view is: do not look with the eyes, but look at the mind with the mind. When looking, there is neither a viewer nor something to be viewed. For shapes and colors, etc., there is no basis to determine "this is this," which is called the meaning of unborn. As it says in the All-Creating King Tantra: "Separate from the object of sight, it cannot be expressed with words." Also, as it says in the Mind Meditation: "If the nature of the mind is sought but not found, it cannot be shown to others as such." Also, as it says in the Extensive Sutra: "Seeing without seeing is seeing the Dharmakaya unborn." Second, unceasing is: if you think, since it is unborn, how do so many diverse appearances arise? For example, just as the sky appears as clouds, or the ocean appears as waves, the mind is unborn