Chinese
无论谁生起骄慢之心，那便是敞开阎罗之口，那是来世的树木种子。如是说。第四，必须修持解脱的意义归纳也有四点。第一，如果不修持就无法获得解脱之理：如果认为恶趣之处佛陀会救护，那么我在此造作罪业，恶趣的果报会成熟在自己身上，因此显示了以慈悲垂视的机会是困难的。如此，解脱依赖于自己，解脱的方法是人天导师所说，没有他人突然给予的机会，如同睡眠、昏醉、梦境谁也无法阻止一般。如果能够，那么善逝及其眷属的慈悲之光芒，早就将轮回消尽了。因此，自己要分配努力的机会，攀登解脱之道努力的时候到了。从恶趣和轮回中解脱依赖于自己的努力，对于他人来说只有方法，如何努力并非如此。在《律藏》中说：我已为汝说解脱之方便，解脱依赖自己努力。如是说。也是自己积累的自现之业自己遣除，睡眠梦境的随行进退自己转变，如同梦境被他人阻止一般是不合理的。如果那样可以，那么一个佛陀的慈悲光芒，早就将这些世间在无数劫前就消尽了。第二，过去未能调伏，如果不努力，因此更无法解脱之理：因此，因为自己的过失，无数过去诸佛，未能成为调伏的对境的我等，罪恶的自性在轮回道路的荒野中游荡。如果像以前一样不努力，那么一次又一次，在六道之处感受痛苦，对此进行思考。如是寂天所说：利益有情之，佛陀无数已逝去，我因自己之过失，未能成为其调伏之对境。如果现在仍然如是行持，那么一次又一次仍然会如此。应当思维这些道理。第三，教诫恶业不会融入慈悲：此外，轮回的痛苦如虚空般无边无际，如火般难以忍受，如地域般多种多样，你的忍耐之心
English
Whoever develops pride, that is opening the mouth of Yama, that is the seed of the tree for the next life. Thus it is said. Fourth, there are also four points in summarizing the meaning that liberation must be achieved. First, the reason why liberation cannot be attained if it is not achieved: If you think that the Buddha will protect the place of evil destinies, then if I commit sins here, the result of evil destinies will ripen on myself, so it shows that the opportunity to look with compassion is difficult. Thus, liberation depends on oneself, and the means of liberation are spoken by the teacher of gods and humans. There is no chance for others to give it suddenly, just as no one can prevent sleep, intoxication, or dreams. If it were possible, then the rays of compassion of the Sugata and his retinue would have exhausted samsara long ago. Therefore, one should allocate opportunities for self-exertion, and the time has come to strive to climb the path of liberation. Liberation from evil destinies and samsara depends on one's own efforts. For others, there is only the method, not how to strive. As it is said in the Vinaya Sutra: I have shown you the means of liberation, liberation depends on your own efforts. Thus it is said. Also, one's own karma of self-appearance that one has accumulated is reversed by oneself. One's own following and reversing of dreams and sleep is transformed by oneself. It is unreasonable for dreams to be prevented by others. If that were possible, then the rays of compassion of one Buddha would have exhausted these worlds immeasurably long ago. Second, the reason why one cannot be liberated if one does not strive because one has not been subdued in the past: Therefore, because of one's own faults, those countless past Buddhas, like me, who have not become the object of taming, the nature of sin wanders in the wilderness of the path of samsara. If one does not strive as before, then again and again, one will experience suffering in the six realms. Think about this. As Shantideva said: Countless Buddhas who have benefited sentient beings have passed away, but I, due to my own faults, have not become the object of their taming. If I still act like that now, then again and again it will be like that. One should contemplate these reasons. Third, the admonition that compassion does not enter into bad karma: Furthermore, the suffering of samsara is as limitless as the sky, as unbearable as fire, and as diverse as the land, your mind of patience
Chinese
不是处所却诽谤的处所，对于不知羞耻、毫无顾忌的人，慈悲的机会怎么会进入呢？善巧方便的事业，据说也是从所化众生的业力和因缘中产生的。因此，要知道自己的一切过失，从内心深处忆念轮回的痛苦，为了我和一切众生从轮回中解脱，要正确地攀登寂静的道路。如此，轮回的痛苦不可思议且无边无际，如同虚空一般，难以忍受如同火中，种类不同如同外面的各种颜色，忍耐是人种。如《入行论》中说：非处所忍耐是诽谤的处所。意思是说，对于忍耐这件事本身，因为没有真正的羞耻和顾忌，佛陀的慈悲之光怎么会照耀到呢？就像太阳的光芒无法照进地下的黑暗一样。那是因为地下的黑暗也是因为自身的状态不纯净，所以无法聚集显现的因缘。同样，对于自己内心的黑暗，慈悲的机会也很难进入。诸佛的慈悲也像调伏者的福德和根器一样存在，这只会显现给有缘者，而不是其他。如《华严经》中说：即使月亮升起，如果器皿不净，也无法显现。佛陀慈悲的月亮也是如此，如果没有福德，也无法显现。因此，现在一定要努力寻求解脱的方法。第四，讲述痛苦却不厌离，这是为了劝诫。其中的道理是这样的：如果现在稍微的痛苦都无法忍受，那么轮回中无法忍受的痛苦又该如何忍受呢？即使这样讲述，却丝毫没有厌离之心，我的心难道是巨大的铁块，或者像石头一样没有感觉吗？就像寂天菩萨所说：如果我连现在的痛苦都无法忍受，那么众生地狱的痛苦，我又怎么能够忍受呢？应该这样思维。然而，如果丝毫也不厌离，就像《杂阿含经》里说的那样：即使听到轮回的痛苦也不厌离，那是因为非常愚蠢，就像金刚石或者铁块一样，我没有感觉。
English
A place that is not a place, yet slanders the place. For those who know no shame and are without modesty, how can the opportunity for compassion enter? The activity of skillful means, it is said, also arises from the karma and conditions of those to be tamed. Therefore, knowing all of one's own faults, remembering from the depths of one's heart the suffering of samsara, in order to liberate myself and all beings from samsara, strive to correctly ascend the path of peace. Thus, the suffering of samsara is inconceivable and limitless, like the sky, difficult to endure like being in fire, and of different kinds, like the appearance of various colors outside. Endurance is the race. As it says in the Bodhicharyavatara: "Enduring in a non-place is a place of slander." That is to say, for the very act of enduring, because there is no true shame or modesty, how can the compassionate rays of the Buddha shine? It is like the sun's light not finding an opportunity to enter the darkness under the earth. That is because the darkness under the earth is also due to its own impure state, so the conditions for manifestation do not gather. Similarly, for the darkness in one's own mind, the opportunity for compassion is also difficult. The compassion of the Victorious Ones also exists according to the merit and fortune of those to be tamed, and it appears to those who have it, not to others. As it says in the Avatamsaka Sutra: "Even when the orb of the moon rises, it does not appear if the vessel is not pure. The moon of the Buddha's compassion is also like that; if there is no fortune, it does not appear." Therefore, now we must definitely strive for the means of liberation. Fourth, explaining suffering but not being weary, this is the way of exhortation. The reason for this is as follows: If even a little suffering now is unbearable, then how will the unbearable suffering of samsara be endured? Even if it is explained like this, there is no weariness at all. Is my heart a great iron lump, or like a stone, without feeling? As Shantideva said: "If I cannot endure even this much suffering now, then how will I be able to endure the suffering of sentient beings in hell?" One should think in this way. However, if there is no weariness at all, as it says in the Zamatog-like words: "Even hearing of the suffering of samsara, there is no weariness. That is because it is very foolish, like a diamond or an iron lump, I have no feeling."
Chinese
如是明显。 如是说。第三，思维轮回痛苦的合理性是：因为那个理由，轮回是难以忍受的痛苦之蕴，烦恼、近烦恼、一切烦恼，是各种各样众多事物的来源，哪个有情的心识会增长贪恋呢？因此迅速从有中解脱吧！像这样，轮回的自性是痛苦，痛苦之蕴成为果，以及它的六因，二十根本烦恼，近烦恼等，被一切烦恼的谛所摄，对于这个众多疾病和损害的巨大来源的自性，理应感到厌倦。 第四，回向此时的善根是：现在将那些自性唱成歌曲的福德，回向为利益有情的因。如是，以带来安乐的佛法盛宴，三界的一切有情，都以安乐喜悦为食，各种各样的痛苦，愿疲惫的心灵此刻得到休息！这样祈愿。像这样，以词句和意义的珍贵花鬘完美串联的善根，愿三界的一切有情，在这无始轮回中，因善法资粮而贫乏疲惫的众生，获得圣者的圆满财富，从而得到休息！ 愿地狱等世间被火焰烧灼的众生，天人的甘露之水缓缓流淌，得以清凉，以珍宝璎珞的光芒庄严面容，往生天界，证得菩提！ 同样，愿饿鬼、旁生、非天以及人与天人，以同等的福分，获得天宫的喜悦，证得寂静无染的菩提！ 愿禅定天人修持善法，四无色定也彻底觉醒于寂止，以圆满的福德和智慧，获得如同怙主无量光佛的果位！ 愿我这颗珍贵的善心，能引导众生彻底平息有海，日夜精进，圆满二利，获得怙主无量名号与相好！ 大圆满心性休息论中，轮回痛苦品第三之释。 第四，业因果品有四：本体略说。
English
Thus it is clearly evident. Thus it is said. The third general meaning is the reason for contemplating the suffering of samsara: Because of that reason, samsara is an unbearable aggregate of suffering, with afflictions, near afflictions, and all afflictions, being the source of various kinds of things. What sentient being's mind would increase attachment to it? Therefore, quickly become victorious over existence! Like this, the nature of samsara is suffering, the aggregate of suffering has become the result, and its six causes, twenty root afflictions, near afflictions, etc., are included in the truth of all afflictions. It is appropriate to be weary of this nature, which is a great source of many diseases and harms. The fourth general meaning is the dedication of merit at this time: Now, dedicating the merit of singing the praises of those natures as a cause for benefiting sentient beings. Thus, with the joyous feast of the Dharma that brings happiness, may all beings in the three realms, who live on shares of happiness and joy, and whose minds are wearied by various sufferings, rest easy today! This is the aspiration. Like this, with the virtue of perfectly stringing together the precious garland of words and meanings, may all beings of the three realms, who have become impoverished and weary due to the accumulation of virtue and Dharma in this beginningless samsara, be enriched with the perfect wealth of the noble ones and find rest! May those tormented by the fires of hell and other realms be cooled by the gentle flow of divine nectar, adorning their faces with the light of jeweled garlands, and may they go to the heavenly realms and attain enlightenment! Likewise, may pretas, animals, asuras, humans, and gods, with equal fortune, obtain the joy of the heavenly city and attain the peaceful, stainless enlightenment! May the gods of meditation practice virtuous Dharma, and may the four formless realms also awaken to perfect peace. May they obtain the same state as the Protector Amitabha through the perfection of merit and wisdom! May this precious mind of virtue lead beings to completely pacify the ocean of existence. May I perfect the two purposes day and night with diligence and attain the Protector with limitless names and signs! The commentary on the third chapter, "The Suffering of Samsara," from the Great Perfection "Resting the Mind Itself." The fourth chapter, "The Law of Cause and Effect," has four parts: the essence briefly stated.
Chinese
广说自性，结尾，积累此时的善根。第一共同义概要显示自性是：如是漂泊于痛苦的生存中时，各自显现的苦乐差别是从何而来呢？为了依彼，说是从业而来。如是生存的苦乐高下等，是往昔积累的业所生，是能仁所说。说了这些，各自有情的不同因缘所结合的不同业的果报成熟为处所、受用和苦乐等。如《业百法》所说：奇哉！世间从业而生，苦乐为业所书写，诸缘聚合则生业，业作苦乐。又说：业纵经百劫，不坏亦不失，缘会时至者，有情各受报。又如《白莲经》所说：业如绘画师，能作一切事，业如舞蹈者，能作诸举动。又如《菩提资粮集》所说：随顺三种烦恼有及无，福德解脱之业当修积，意为业为有情同因故，业之造作亦如大种子。第二共同义广说自性分二：成办有及寂静方便。成办有亦分三：略说，广说，及从此理而返回。第一是：彼为何？即是成办有及寂静方便之二业。第一方面，轮回中造作之业有黑白二者，即是善与不善之十种自性。即以不善十业和顺福德之善业十者成办有。彼为何？如《宝鬘论》所说：不杀生及不偷盗，不犯他人之妻室，不妄语及不离间语，不恶口及不绮语，无贪欲及无害心，并舍弃己之邪见，此等是为白业十，反之即是黑业。如是。不善业生恶趣及痛苦，善业得天界及善趣。如《念住经》所说：不善生恶