Chinese
愿开启解脱之门，关闭时，愿关闭恶趣之门。进入道路时，愿进入圣者之道。向上走时，愿一切众生安住于天界的安乐。向下走时，愿断绝三恶趣的延续。与众生相遇时，愿得见佛陀。放下脚步时，愿为一切众生的利益而行。抬起脚步时，愿从轮回中解脱。见到装饰华丽之物时，愿获得具足妙相和好相之庄严。见到没有装饰之物时，愿具足修习的功德。见到器皿充满时，愿充满功德。见到空虚时，愿远离过失。见到众生欢喜时，愿对佛法生起欢喜。见到不欢喜时，愿对有为法不生欢喜。见到众生安乐时，愿获得佛陀的安乐。见到痛苦时，愿一切众生的痛苦都平息。见到病人时，愿从疾病中解脱。见到感恩之人时，愿对一切佛菩萨都心怀感恩。见到不感恩之人时，愿对邪见不感恩。见到辩论者时，愿能摧伏一切外道的辩论。见到赞颂时，愿赞颂一切佛菩萨。见到说法者时，愿获得佛陀的无畏。见到佛像时，愿能无碍地见到一切佛陀。见到佛塔时，愿见到成为一切众生的佛塔。见到商人时，愿获得七圣财。见到顶礼者时，愿获得诸天世人无法看见的顶髻。如此发愿，以意义结合、正行和后续三个方面来修持。这是第七十九个引导。接下来是第二部分，修习八种大丈夫的分别念：发菩提心后，我何时才能
English
May it be that the door of liberation is opened, and when closing, may it be that the door of the lower realms is closed. When entering the path, may it be that one enters the path of the noble ones. When going upwards, may all sentient beings be placed in the bliss of the heavens. When descending, may the continuity of the three lower realms be cut off. When encountering sentient beings, may one meet the Buddha. When placing one's feet, may one walk for the benefit of all sentient beings. When lifting one's feet, may one be liberated from samsara. When seeing something adorned, may one obtain the adornment of the marks and signs of excellence. When seeing something unadorned, may one be endowed with the qualities of practice. When seeing a vessel full, may one be filled with qualities. When seeing emptiness, may one be empty of faults. When seeing sentient beings happy, may one be happy in the Dharma. When seeing unhappiness, may one not be happy in conditioned things. When seeing sentient beings in bliss, may one obtain the bliss of the Buddha. When seeing suffering, may all the suffering of sentient beings be pacified. When seeing a sick person, may one be freed from illness. When seeing someone grateful, may one be grateful to all Buddhas and Bodhisattvas. When seeing someone ungrateful, may one be ungrateful to wrong views. When seeing a debater, may one be able to defeat all the debates of outsiders. When seeing praise, may one praise all Buddhas and Bodhisattvas. When seeing someone giving Dharma talks, may one obtain the fearlessness of the Buddha. When seeing a Buddha image, may one have no obstruction in seeing all the Buddhas. When seeing a stupa, may one see it as becoming the stupa of all beings. When seeing a merchant, may one obtain the seven noble riches. When seeing someone prostrating, may one obtain the invisible crown of the head that is revered by the gods and humans of the world. Thinking in this way, one practices with the three aspects of meaning combination, actual practice, and subsequent practice. This is the seventy-ninth instruction. Next is the second part, meditating on the eight thoughts of a great person: Having generated the mind of enlightenment, when will I
Chinese
能够消除痛苦。何时能使受贫困威胁的众生安住于巨大的财富之中？何时能以血肉之躯成办众生的利益？何时即使长久处于地狱也能利益众生？何时能以世间和出世间的巨大财富圆满众生的愿望？何时能成佛，并必定解除众生的一切痛苦？何时能不转生成对众生无益的生命，独自享用真实的美味，不说不能使一切众生感到舒适的话语，不以不利于他人的方式生活，不具备身体、智慧、财富和权势，不喜好损害他人，愿我生生世世都不变成这样。何时能使众生的罪恶果报成熟于我，我的善果成熟于众生，从而获得安乐？如此思维，之后进行回向。这是八十教言。接下来是关于安忍波罗蜜多，分为两种。有对境的安忍是：如此修持殊胜之法时，忍耐苦行的痛苦，忍受接受他人的痛苦，不畏惧大法之境，忍耐自己的心。虽然这些都是，但此处主要修持对他人之害不生起自己的嗔恨，修持安忍。发起为了一切众生修持安忍之心。无论他人以颠倒的方式对待，或者施加有意义或无意义的伤害，都放下急躁的心，以智慧如此观察：众生本性就是有害的，所以才会发生这样的事。由于怨怨相报无有穷尽，所以要忍耐。我也是往昔做了那样的恶业。如果能够忍耐，就能获得殊胜的福德，所以理应忍耐。除了自己的业力之外，他人的伤害不能使我高低贵贱，所以也应该忍耐。如果可以补救，就努力寻找补救的方法。如果无法补救，那么不忍耐的心只会让自己痛苦，毫无益处，而且还会使他人的伤害更加加剧，所以要从内心深处舍弃嗔恨之心，放松于平静的状态，之后以三轮清净的方式进行回向。这是八十教言。
English
Able to eliminate suffering. When will it be possible to settle sentient beings threatened by poverty in great wealth? When will it be possible to benefit sentient beings with a body of flesh and blood? When will it be possible to benefit sentient beings even while staying in hell for a long time? When will it be possible to fulfill the wishes of sentient beings with the great wealth of this world and beyond? When will it be possible to become a Buddha and definitely remove all the suffering of sentient beings? When will it not be possible to be reborn into a life that is not beneficial to sentient beings, to enjoy the true taste alone, to not speak words that do not make all beings feel comfortable, to not live in a way that is not beneficial to others, to not possess body, wisdom, wealth, and power, and to not delight in harming others? May I never become like this in all my lifetimes. When will it be possible for the sinful results of sentient beings to ripen on me, and for my virtuous results to ripen on sentient beings, so that they may be happy? Thinking in this way, afterwards, dedicate the merit. This is the eighty instructions. Next is about the perfection of patience, which has two aspects. Patience with an object is: When practicing the sacred Dharma in this way, patience with the suffering of asceticism, patience with accepting the suffering of others, not being afraid of the state of great Dharma, and patience with one's own mind. Although these are all important, here the main practice is to cultivate patience so that one's own anger does not arise in response to the harm of others. Generate the mind to cultivate patience for all sentient beings. Whether others treat you in a perverse way, or inflict meaningful or meaningless harm, let go of the agitated mind and examine with wisdom in this way: Sentient beings are by nature harmful, so this is bound to happen. Since retaliation is endless, one must be patient. Also, I have done such evil deeds in the past. If one can be patient, one will gain excellent merit, so it is reasonable to be patient. Apart from one's own karma, the harm of others cannot elevate or degrade me, so one should also be patient. If it can be remedied, strive to find a way to remedy it. If it cannot be remedied, then the impatient mind will only make oneself suffer, without any benefit, and will only increase the harm of others, so abandon anger from the depths of your heart, relax into a state of peace, and afterwards dedicate the merit with the purity of the three spheres. This is the eighty instructions.
Chinese
第八十一。然后是无缘的忍辱：损害者和我的身体被分解成微尘，因此是无分的空性；语言的颜色和相状被分解，因此是自灭无迹；心识的体性和相状被观察，因此是无实而住。损害者是敌人，损害是不悦耳的言语、伤害和不适等等，损害的对境我和众生都清净无别，因此在无生之中放松安住。这也需要具备前行、正行、后行三者来修持。窍诀八十二。然后是精进波罗蜜多：发起菩提心后，这样想：如果懈怠，自己的事情都不能成就，更何况是别人的事情呢？我必须成办一切众生的利益，因此要精进。于是，尽力去做十种法行、十种波罗蜜多、顶礼和绕转等等，特别是要努力修持七支供和三蕴经的行持。之后，在后行中，从不执着三轮的境界中回向。窍诀八十三。然后是禅定波罗蜜多，有六种。第一种是思维变化和无常的自性：这样，一切生者终将死亡，一切聚者终将离散，一切积聚终将耗尽，一切富裕都以衰老为终结。动摇且无有实义，贪执此生无常的显现者，真是可怜。我也将迅速死亡，必定会死。明天早上或者今晚，也没有不死的主宰力。那么，迷惑的此生显现有什么用呢？因为死亡时唯一有益的是甚深口诀，所以要努力修持禅定。日夜、刹那、瞬间、片刻都在变化，因此要想到接近死亡，以前行、正行、后行三者来修持。窍诀八十四。然后是思维欲望的过患：这样，欲望有很多过患，积累、守护、增长三者都令人忙碌，且增长不善。与一切争斗相伴随，拥有却不知满足，傲慢且吝啬增长，担心耗尽，担心被夺取，担心被抢夺，与盗贼等一切人共有。即使积累了，死亡时也必须全部舍弃。
English
Eighty-first. Then, the forbearance without object: The harmer and my body are broken down into dust particles, so they are partless emptiness; the color and appearance of speech are broken down, so they are self-extinguished without trace; the essence and appearance of the mind are observed, so they dwell as non-existent. The harmer is the enemy, the harm is unpleasant words, injury, and discomfort, etc., the object of harm, myself and all beings, are purified without distinction, so relax and abide in the state of no birth. This also needs to be practiced with the complete three aspects of preliminary, main practice, and subsequent practice. Instruction verse eighty-two. Then, the perfection of diligence: Having generated the mind of enlightenment, think like this: If one is lazy, even one's own affairs will not be accomplished, let alone the affairs of others? I must accomplish the benefit of all sentient beings, so I must be diligent. Therefore, do as much as possible of the ten practices of Dharma, the ten perfections, prostrations and circumambulations, etc., and especially strive to practice the seven-branch offering and the practice of the Sutra of the Three Heaps. Afterwards, in the subsequent practice, dedicate from the state of not fixating on the three spheres. Instruction verse eighty-three. Then, the perfection of meditation, there are six. The first is to contemplate the nature of change and impermanence: Like this, all who are born will die, all who gather will separate, all who accumulate will be exhausted, all wealth has the end of aging. Those who are attached to the impermanent nature of this life's appearance, which is wavering and without essence, are truly pitiful. I too will die quickly, I will certainly die. If there is no power to not die even tomorrow morning or tonight, then what is the use of the deluded appearance of this life? Since the profound instruction that is definitely beneficial at the time of death, one must strive to cultivate meditation. Day and night, moment, instant, a short while are changing, so think that you are getting closer to death, and practice with the three aspects of preliminary, main practice, and subsequent practice. Instruction verse eighty-four. Then, contemplate the faults of desire: Like this, desires have many faults, the three of accumulating, protecting, and increasing keep one busy, and increase negativity. Accompanied by quarrels with everyone, having but not knowing contentment, arrogance and miserliness increase, fearing exhaustion, fearing being taken, fearing being robbed, shared by all, including thieves. Even if accumulated, everything must be abandoned at the time of death.
Chinese
是分离的自性。越是拥有，痛苦就越是增加。听闻、思维、禅修和戒律等与解脱之法相违背，被圣者们普遍谴责。如此思索后，安住于无有后世生起的状态中。这也需要通过前行、正行、后行三者来确定地修持。这是第八十五个引导诀。之后，思维与孩童交往的过患：生起菩提心后，如此，无论是显现为在家众还是出家众，都难以忍受与凡夫俗子的群体、亲友、姻亲、朋友、敌人以及中间派交往。因为他们本性恶劣，不知感恩，以怨报德，贪得无厌，不知满足，易怒，言语粗暴，只顾实现自己的欲望，自然而然地伤害他人，目光短浅，一旦自己的财富和美好衰退就抛弃并轻视，不知羞耻，对佛法和誓言等，以及因果和业报都毫无顾忌，事务繁多，极难取悦，争斗、伤害、嫉妒等等，仅仅被非法所欺骗，以此度过一生。仅仅是交往，就会减少善业，增加恶业。因此，圣者们也远离孩童。我也要为了成就解脱的殊胜，不与任何人交往，独自修持寂静的禅定。如此思索后，在结尾回向。这是第八十六个引导诀。之后，思维喧嚣的过患：生起菩提心后，如此，总的来说，世间的显现，特别是今生的事务，没有结束和满足的时候。总是忙碌和散乱，却意义甚微。无论多么努力，也没有意义。征服敌人也没有尽头，照顾亲人也没有尽头。无论做买卖、农业、手工业还是知识，都只是为了谋求衣食。所做之事能转化为有意义的事情，走向佛法的道路，连微尘许也没有。日日夜夜，在轮回中被散乱的喧嚣所消磨，这有什么用呢？现在如果放弃今生，就要修持禅定。如此思索后，在结尾回向。