English
One must generate revulsion from samsara. One must remember the qualities of liberation and nirvana. If these two are not remembered, then the mind becomes distorted. Even if teachings are given, one will not want to practice them. Therefore, to practice the teachings, one must generate revulsion from the suffering of samsara. As it is said in the sutras: There is no fragrance in impurity, and there is no happiness in the five realms. The suffering there is like an ocean of fire. Things like snow and hail increase in severity. Therefore, no matter where one is born in samsara, it is the nature of suffering, a collection of suffering, possessing the essence of suffering. Suffering is like ripples in water, without ceasing or disappearing. Suffering comes like a string of beads, one linked to the next. Suffering is like a vessel filled with suffering, with suffering arriving after happiness. In general, the suffering of samsara includes the four general sufferings of birth, aging, sickness, and death, as well as the six specific sufferings, and countless other sufferings. Especially in the realms of gods and humans, apart from the support for practicing Dharma, until the path of seeing arises, there are countless sufferings. As it is said in the Great Whispered Transmission: Death is certain, the time of death is uncertain, and there are three things that cannot be avoided by death. First, the four things that make death certain are: because nothing remains from before, death is certain; because the body is compounded, death is certain; because life does not stay for even a moment, death is certain; because all conditioned things are impermanent, death is certain. The four things that make the time of death uncertain are: because life is uncertain, the time of death is uncertain; because the body has no essence, the time of death is uncertain; because there are many causes of death, the time of death is uncertain; because appearances are unbearable, the time of death is uncertain. The four things that cannot be avoided by death are: even a well-built dwelling cannot avoid death; even related friends cannot avoid death; even accumulated wealth cannot avoid death; even if one cherishes one's own body, it cannot avoid death. Therefore, one should make good use of these bodies. Furthermore, Lord Atisha also said: Always think of death, count the accumulated deeds, offer to the Three Jewels, and meditate on the non-dual nature. Therefore, ordinary people do not refrain from evil because they do not remember death. Those who have entered the door of Dharma
Chinese
说：上师们因为贪图名利，不畏惧异熟果报，都是因为没有忆念死亡。修行人洛吉最初懈怠也是因为没有忆念死亡。如果忆念死亡，任何非佛法都不能胜过，所以要常常思维死亡。所谓计算业的积累，就是不忆念前世的业。这一世，前半生做了什么业？后半生用了什么业，要计算清楚。如果多行善事，那么财富、口才、土地、田地，什么都不会缺少，即使别人不认为你是修行人，自己也会变得更好。反之，如果多行恶事，即使别人认为你是好的修行人，供养丰盛，但异熟果报还是会降临到自己身上，所以要让自己的心听从自己的支配。所谓供养三宝，就是进入大乘之门后，如果不皈依三宝，无论走哪条路都无法获得解脱。所谓修无二自性，就是如果不证悟究竟的大圆满，那么其他的道只能获得暂时的果报，无法获得究竟的果报。密宗持明者班智达仁钦华就是这样想的。第二，要忆念解脱涅槃的功德。从见道开始，身、智、福德的圆满，都不是从别人那里获得的，而是依靠修道，显现自己本有的功德，不是从别人那里获得的。如根本续《秘密藏续》所说：如意树和自性，珍宝和诸元素，这些都不是实有的，而是自心的福德坚固。奇妙的幻化神变之法，不是从他处令人满意而来，而是依靠方便的智慧精华，在这种状态中显现。因此，佛陀的神力、神通和利他事业的圆满，都是从修道中产生的。因此，这样的果报也是解脱涅槃的果报，所以要忆念它。这样依靠前行忆念，才能修道。虽然说了许多道，但都归纳为闻、思、修三者，其中闻和思也是修行的前行。
English
Said: Teachers who are greedy for fame and fortune and do not fear the ripening of karma are all because they do not remember death. The practitioner Lhoje's initial laziness was also due to not remembering death. If you remember death, no non-Buddhist Dharma can overcome it, so you should always think about death. The so-called calculation of the accumulation of karma is not remembering the karma of the previous life. What karma did you do in the first half of this life? What karma did you use in the second half of your life, you must calculate clearly. If you do more good deeds, then wealth, eloquence, land, fields, nothing will be lacking, even if others do not think you are a practitioner, you will become better yourself. On the contrary, if you do more evil deeds, even if others think you are a good practitioner and make abundant offerings, the ripening of karma will still come upon you, so you must let your own mind be controlled by yourself. The so-called offering to the Three Jewels is that after entering the gate of the Mahayana, if you do not take refuge in the Three Jewels, you will not be able to obtain liberation no matter which path you take. The so-called meditating on non-dual self-nature is that if you do not realize the ultimate Great Perfection, then other paths can only obtain temporary results, and cannot obtain ultimate results. The secret mantra holder Pandit Rinchen Pal thought so. Second, one should remember the merits of liberation and nirvana. From the path of seeing onwards, the perfection of body, wisdom, and merit are not obtained from others, but rely on the practice of the path to manifest one's own inherent qualities, not obtained from others. As the root tantra *Guhyagarbha Tantra* says: The wish-fulfilling tree and nature, jewels and all elements, these are not real, but the merit of one's own mind is firm. The wonderful and miraculous transformation phenomena are not pleasing from elsewhere, but rely on the essence of skillful wisdom, and appear in this state. Therefore, the Buddha's power, magical powers, and the perfection of altruistic activities all arise from the practice of the path. Therefore, such a result is also the result of liberation and nirvana, so one should remember it. In this way, relying on the preliminary practice of remembrance, one can practice the path. Although many paths have been spoken of, they are all summarized into the three: hearing, thinking, and meditation, of which hearing and thinking are also preliminary to meditation.
Chinese
必须修习。如果不修习，就无法真正地遣除痛苦，所以必须修习。修习根据乘的高低差别，有很多不同之处。但是，就个人的根器大小而言，实际上没有不转变的情况。如《根本续·秘密藏》中所说：“诸地差别之安立，乃秘密藏行道之径，以不可思议之智慧，未曾言说终不转。”因此，一切佛法的深浅，都取决于所化众生的根器大小。对于根器大者，以了义的方式开示，所以显得深奥；对于根器小者，以不了义的方式开示，所以显得不深奥。然而，不了义最终也是引导至了义的方便，所以不应直接否定。现在，有些根器小的人，没有领会大圆满的意义，认为修持大圆满的人也不符合自己的根器。这就像一些小孩无法理解伟人的思想，反而加以批评一样。因此，在九乘次第中，有无数的修习方法。这里将展示乘之顶峰，阿底瑜伽的修习。其中也有很多，这里将展示化身阿若·耶谢炯涅的修持方法。首先，像之前一样寻找处所，依止具相的上师。在秋末等凉热适中的时节，弟子具备法器，具有八种功德，断除八种过患，以会供和发菩提心作为前行，上师给予口诀。这有四种：以方便抓住见解，体验见解，认识见解，将见解融入道。这一个窍诀中，包含了引导的完整始末。首先，以方便抓住见解，这指的是第一个窍诀。这有二：与所依结合而安住于因的积聚，与种姓结合而以瑜伽士的七种食物来观察脉。第一种有三：安住于身之积聚，安住于语之积聚，安住于意之积聚。其中，安住于身之积聚是指：世间俗事、承诺、话题、债务关系、初始事业、家庭事务等等，都要以放下之心
English
One must practice. If one does not practice, one cannot truly avert suffering, so one must practice. Practice has many differences according to the high and low distinctions of the vehicles. However, in terms of the degree of individuals' intelligence, there is actually no case where it does not transform. As it is said in the Root Tantra, the Secret Nucleus: "The arrangement of the grounds as distinct, is the path of the Secret Nucleus for beings. With wondrous, utterly gentle wisdom, it was never said that it will not ultimately transform." Therefore, all the profundity and non-profundity of the Dharma depends on the capacity of the disciples. For those with great intellect, it is profound because it is taught in a definitive way. For those with small intellect, it is not profound because it is taught in an interpretable way. However, that interpretable meaning is also a branch that eventually leads to the definitive meaning, so it should not be directly negated. Now, some who are of small intellect, without understanding the meaning of Dzogchen, think that those who have gone to Dzogchen are not suited to their own intellect. This is like some children who cannot comprehend the thoughts of great people and criticize them instead. Thus, in the nine successive vehicles, there are countless methods of practice. Here, I will show the practice of Ati Yoga, the pinnacle of the vehicles. Among them, there are many, but here I will show the practice of Aro Yeshe Jungne, the Nirmanakaya. First, find a place as before, and rely on a qualified lama. In the season when the coolness and warmth are balanced, such as late autumn, the disciple should be a suitable vessel, possessing eight qualities, abandoning eight faults, and with the accumulation of tsok and the generation of bodhicitta as preliminaries, the lama should impart the instructions. There are four: grasping the view with skillful means, experiencing the view, recognizing the view, and taking the view as the path. This single instruction contains the complete beginning and end of the guidance. First, "grasping the view with skillful means" refers to this first instruction. There are two: abiding in the accumulation of causes by combining with the support, and examining the elements with the seven foods of the yogi by combining with the lineage. The first has three: abiding in the accumulation of the body, abiding in the accumulation of speech, and abiding in the accumulation of mind. Among these, abiding in the accumulation of the body means that worldly affairs, promises, topics of conversation, debts, initial activities, household affairs, and so on, should all be with a mind of letting go.
Chinese
因此，早上重要的听法、讲法、书写、礼拜、绕塔、念诵等九种法行的扩展，在禅修时也要舍弃。如《手印三摩地》中说：“此处断法坛城等，此时障碍不应取。”又说：“以舍弃九种行为的一部分。”因此，在无相无分别的智慧生起之时，一切有相的法行都要舍弃。身体要缓慢地坐着，不要放纵，不要做剧烈的行走，眼睛不要特意看远方，不要坐在悬崖边，不要坐在狂风暴雨的地方。总之，像担心头破血流一样，身体要缓慢地坐着。这有什么必要呢？身体缓慢，脉搏就缓慢；脉搏缓慢，气息就缓慢；气息缓慢，分别识就能运作，从而使心安住。第二，安住于语的集合：也要舍弃世间的闲谈和恶语。舍弃重要的经文、心要的念诵、智慧的启发等一切有相的言语，像哑巴一样默默地坐着。但是，吃饭时和闲暇时可以稍微谈论一下，不要过于放纵。这有什么用意呢？依靠断绝言语，使分别念不散乱，从而使心安住。第三，安住于意的集合：断绝世间的错觉，无论是过去的、未来的、现在的错觉，还是好的、坏的，都要断绝。断绝有相的法的思虑，无论是观想本尊、修习气脉等，都要断绝一切执着于心识对象的分别念，不要进行思考。如果产生思考，就要立即切断，不要放纵。因此，立即切断之后，不可能安住于无分别，但如果努力，上等者分别念会减少，中等者切断后又会产生，下等者分别念的力量也会减弱。之后，如果更加努力，就能体验到无分别的禅定也能持久，甚至能度过一天。第二，结合种类来观察瑜伽士的七种食的界限：识食、触食、意思食、睡眠的