English
When body, speech, and mind are relaxed and meditated upon without any attachment, three "tastes" will come at the time of death. The "taste" of the spontaneously accomplished Dharmakaya is: at the moment when breathing ceases, a spontaneously accomplished, non-conceptual state will arise. The "escorting taste" of good view and meditation is: it goes along with the mixture of past habits. The "traveler taste" of going alone is: for those without instructions, there will be fear at the time of death; but for those who have meditation, this impure body now feels sickness, hunger, and cold. Thinking that after death one will go to a happy place, and focusing the mind on one point, this is the "taste." Finally, looking at death from the perspective of action: possessing the Dharma of no regrets at the time of death, even at the last breath, one will think: I have not deceived, have not been hypocritical, have tried to avoid evil deeds as much as possible, and have strived to do good, therefore I will not regret it. Thus, when impermanence arises in the mind, there will be four benefits or necessities: The prayer of faith is: if one meditates on death and impermanence, faith will increase greatly. The companion of diligence is: because one does not know when one will die, one will not be lazy. Quickly pacifying attachment and aversion is: because impermanence arises in the mind, one sees that attachment and aversion have no basis and only bring harm, so there is no time to do them, and they will naturally be pacified. It is easier to realize the meaning of equality: because attachment and aversion are quickly pacified. Thus, generate impermanence in the mind and see if you can tame your rigid mind. If you can tame it, then there is no need to practice anything else. If you cannot tame it, for foolish people, the four roots and nine characteristics of foolishness should be shown in detail. First is the foolishness of attachment, which is divided into three: Excessively serving one's impermanent, illusory body is extremely foolish: one's body, although it appears, is of the nature of decay, like an illusion. It is only necessary to maintain it so that it is not cold or hungry, but to excessively pursue food, clothing, or external decorations is extremely foolish. Unable to endure the small sufferings of the human body, yet hoping to be able to endure the sufferings of the three lower realms: unable to endure the small sufferings of hunger and cold in this life, yet hoping to be able to endure the heat and cold of hell, the hunger and thirst of hungry ghosts, and the stupidity of animals, therefore creating evil deeds, this is foolish. Not knowing when great suffering will come, yet thinking that this life is eternal.
Chinese
执着而亲近，是巨大痛苦的关键所在。永远不要毫无顾忌地执着于此生，守护此生的财物等，那是愚蠢的。执着的三个愚蠢之处是：对于无常如幻的敌人，产生过度的嗔恨是极其愚蠢的。因为敌人最终会死亡，是无常的。暂时的敌人很容易变成朋友。对于如幻的事物，即使直接保护或帮助，产生过度的悲伤，今生痛苦，来世会转生为饿鬼，那是愚蠢的。财富最终是无常的。因为暂时的损失等会发生，对于如幻的事物，即使需要守护，产生过度的执着，今生痛苦，来世会转生为饿鬼，那是愚蠢的。行为事业的两个愚蠢之处是：有意义的十善业，即身体的三种、语言的四种、意识的三种，如果用于正道，那是有意义的，暂时能获得天人的果位，最终能成为成佛的因。如果不利用这些，反而沉迷于无意义、无益的恶业，那是愚蠢的。获得清净珍贵的人身，获得暇满的人身之后，不迅速成就无上菩提的果位，自己给自己制造痛苦，从事罪恶的行业，那是极其愚蠢的。最终意义上的巨大愚蠢是：真实的唯一法，无论用怎样的词语表达，如果不将真实的菩提心汇聚成唯一的一点，执着于词语的表面，即使听闻如大海般广阔，却不理解其意义，执着于词语是愚蠢的。像这样，通过听闻来记住这些愚蠢之处，通过思考来观察自己是否具有这些特点，如果具有，就舍弃它们，调伏自己顽固的习性。如果无法调伏，就将困难缠绕在自己身上，缠绕在身上的九种困难是：困难和缠绕在身上两种。首先，九种困难是：首先，获得大圆满窍诀的所依——清净珍贵的人身是极其困难的。如果认为没有什么困难，觉得拥有人身是很平常的事，那么，这是因为不了解困难的原因，以及过去积累的业的成熟所致。即使获得了人身，
English
Clinging and being close is the key to great suffering. Never be reckless in clinging to this life and guarding the wealth and so on of this life, that is foolish. The three foolishnesses of clinging are: To have excessive hatred for impermanent, illusory enemies is extremely foolish. Because enemies will eventually die, they are impermanent. Temporary enemies can easily become friends. For illusory things, even if directly protected or helped, to have excessive sadness, suffering in this life, and being reborn as a hungry ghost in the next life, is foolish. Wealth is ultimately impermanent. Because temporary losses and so on will occur, for illusory things, even if protection is needed, to have excessive attachment, suffering in this life, and being reborn as a hungry ghost in the next life, is foolish. The two foolishnesses of actions and deeds are: The meaningful ten virtuous deeds, namely the three of body, the four of speech, and the three of mind, if used for the right path, are meaningful, temporarily attaining the state of gods and humans, and ultimately becoming the cause of Buddhahood. If these are not used, but instead indulging in meaningless, unprofitable evil deeds, that is foolish. Obtaining a pure and precious human body, obtaining a human body with leisure and endowments, without quickly achieving the fruit of unsurpassed Bodhi, creating suffering for oneself, engaging in sinful activities, that is extremely foolish. The ultimate great foolishness is: The true single Dharma, no matter what words are used to express it, if the true Bodhicitta is not gathered into a single point, clinging to the surface of words, even if hearing is as vast as the ocean, but not understanding its meaning, clinging to words is foolish. In this way, remember these foolishnesses through hearing, observe through thinking whether you have these characteristics, and if you have them, abandon them, and tame your stubborn habits. If it cannot be tamed, then entangle difficulties on yourself, the nine difficulties entangled on yourself are: difficulty and entanglement on oneself. First, the nine difficulties are: First, obtaining the basis for the Great Perfection's pith instructions—a pure and precious human body—is extremely difficult. If you think there is no difficulty, and feel that having a human body is a common thing, then this is because you do not understand the reasons for the difficulty, and the maturation of past accumulated karma. Even if you obtain a human body,
Chinese
与圣洁的上师相遇非常困难。如果认为这有什么难的，只要进入这些上师的任何一位门下就可以了。这是因为有许多障碍会阻碍你与圣洁的上师相遇。与圣洁的上师相遇，有些人是敌人，有些人是儿子，有些人是鬼怪，因为有父母、兄弟姐妹等等许多人。即使与圣洁的上师相遇，也很难抬起他的脚。如果认为这有什么难的，只要有马和牛就供养，没有的就尽力而为。这是因为有许多沉重的业债。有些人是敌人，有些人是鬼怪，因为要偿还儿子、亲戚等等的业债而无法抬起脚。即使抬起圣洁上师的脚，也很难通过了解这个脚位而获得解脱。如果认为这有什么难的，只要不为自己的利益而贪婪，不心怀不满就可以了。这是因为吝啬的结在心中紧紧地束缚着。即使通过了解那个脚位而获得解脱，也很难为了圣洁上师的缘故而努力和精进。如果认为这有什么难的，只要像流浪的乞丐一样，即使贫穷瘦弱，也要出名就可以了。这是因为懒惰和慷慨大方、深思熟虑。即使为了圣洁上师的缘故而努力和精进，也很难理解教诲。如果认为这有什么难的，只要长期努力，慢慢地就会理解。这是因为自己相续中强大的证悟习气遮蔽了。即使理解了圣洁上师的教诲，也很难立即生效。如果认为这有什么难的，只要理解教诲就能修行。这是因为众生的业力强大，无法修行。即使立即生效，也很难保持稳定。如果认为这有什么难的，只要能够修行就能保持稳定。这是因为散乱的心念太多了。因此，获得无上菩提非常困难。因为以上八种困难是险峻的道路。归纳到自相续中：首先，获得珍贵的人身非常困难。如果以前获得过，就向上师顶礼。如果以前没有获得过，就努力获得。这有两方面：获得珍贵人身的特征，以及获得它的方法。第一方面有七点：出生于国王或贵族等高贵种姓，而且血统纯正，相貌端正，令人赏心悦目，威严。
English
It is extremely difficult to meet a holy lama. If you think, 'What's so difficult about that? It's enough to enter under any of these lamas as one pleases,' the reason it's difficult is that there are many obstacles that interrupt. In meeting a holy lama, some are enemies, some are sons, some are demons, because there are many, such as parents and siblings. Even if you meet a holy lama, it is extremely difficult to lift his feet. If you think, 'What's so difficult about that? If you have horses and elephants, offer them. If you don't, do whatever you can,' the reason is that there are many heavy debts of karma. Some are enemies, some are demons, because you can't lift your feet while paying off the karmic debts of sons, relatives, and so on. Even if you lift the feet of a holy lama, it is extremely difficult to be freed by knowing this foot position. If you think, 'What's so difficult about that? Just don't be greedy for your own benefit and don't hold grudges,' the reason is that the knot of miserliness is tightly bound in your heart. Even if you are freed by knowing that foot position, it is extremely difficult to strive and persevere for the sake of the holy lama. If you think, 'What's so difficult about that? Just go around like a wandering beggar, even if you are poor and weak, and become famous,' the reason is laziness and generosity, and deep deliberation. Even if you strive and persevere for the sake of the holy lama, it is extremely difficult to understand the instructions. If you think, 'What's so difficult about that? If you do it for a long time, you will gradually understand,' the reason is that the powerful imprints of realization in your own mindstream obscure it. Even if you understand the instructions of the holy lama, it is extremely difficult to put them into practice immediately. If you think, 'What's so difficult about that? If you understand the instructions, you can practice them,' the reason is that the karma of sentient beings is so strong that they cannot practice. Even if you can put them into practice immediately, it is extremely difficult to maintain stability. If you think, 'What's so difficult about that? If you can practice, you will become stable,' the reason is that there are so many fickle thoughts of the mind. Therefore, it is extremely difficult to attain unsurpassed enlightenment. Because the above eight difficulties are a steep path. Summarized in one's own mindstream: First, it is extremely difficult to obtain a precious human body. If you have obtained it before, bow down to the lama. If you have not obtained it before, strive to obtain it. There are two aspects to this: the characteristics of obtaining a precious human body, and the method of obtaining it. The first aspect has seven points: being born into a noble lineage such as a royal or aristocratic family, and having a pure lineage, having a good appearance and being pleasing to the eye, and having dignity.
Chinese
具有威严和光辉，少病长寿，财富资具圆满，智慧之缰彻底调伏。 为了成就这些，有二十一种修行方法。对于每一种，都要避免违缘，依靠顺缘，做相应的行为。 第一，对于出身高贵者，作为违缘，要避免烦恼和傲慢；作为顺缘，要修习寂止；作为相应的行为，要精勤于一切善行。 对于相貌端庄者，要避免烦恼和嗔恨；修习忍辱；经常供养鲜花。 对于威严盛大者，要避免烦恼和嫉妒；修习舍弃；对上师要极具敬信。 对于少病者，要避免殴打和鞭挞；服侍病人；经常乐于布施医药。 对于长寿者，要避免杀生；救护生命；制作擦擦和泥像。 对于财富资具圆满者，要避免自己的吝啬和不予而取；积累具足六种无的福资；经常行口施和手施。 六种无是：不缘于处所，不舍弃意乐，不改变信心，不执著事物，不执著结果，最终不后悔。 对于智慧彻底调伏者，不要障碍他人修习三种智慧，自己也要修习三种智慧；经常供养灯。 与殊胜上师相见是困难的，如果以前见过，要从足下抬起；如果没有见过，不要让障碍控制，前往亲近并拜见。 从足下抬起是困难的，如果以前抬起过，要允许知道；如果没有抬起过，不要让业债控制，献上供养并抬起。 以智慧允许是困难的，如果以前允许过，要为了不退转而精进努力；如果没有允许过，不要让悭吝控制，无执著地放开。精进努力是困难的，如果以前精进努力过，要理解教言；如果没有精进努力过，不要让懈怠控制，献上供养并放开，随后依教奉行，精进努力。 理解教言是困难的，如果以前理解过，要在理解的基础上能够做到；如果没有理解过，不要让习气控制，要理解上师的密意。 在理解的基础上能够做到是困难的，如果以前能够做到，要在能做到的基础上保持稳固；如果没有做到，就让习气控制，无论如何也要做到。