English
It is the nature of separation. The more one possesses, the more suffering increases. Listening, contemplating, meditating, and discipline, etc., are contrary to the Dharma of liberation and are universally condemned by the noble ones. Thinking in this way, one should settle into a state of no future arising. This also needs to be practiced with certainty through the three aspects of preliminary, main practice, and subsequent practice. This is the eighty-fifth instruction. Then, contemplate the faults of associating with children: Having generated the mind of enlightenment, thus, whether appearing as householders or renunciates, it is unbearable to associate with groups of ordinary people, relatives, in-laws, friends, enemies, and neutral parties. Because they are of bad nature, ungrateful, repaying kindness with harm, greedy, never satisfied, easily angered, harsh in speech, only seeking to fulfill their own desires, naturally harming others, short-sighted, abandoning and despising when their wealth and goodness decline, shameless, having no regard for Dharma and vows, etc., as well as cause and effect and karmic consequences, having many affairs, very difficult to please, fighting, harming, jealous, etc., being deceived only by what is non-Dharma, and spending their lives in this way. Merely associating with them diminishes virtue and increases non-virtue. Therefore, the noble ones also keep their distance from children. I also, in order to accomplish the supreme liberation, will not associate with anyone, as it is an obstacle, but will practice solitary, peaceful samadhi. Thinking in this way, one should dedicate at the end. This is the eighty-sixth instruction. Then, contemplate the faults of busyness: Having generated the mind of enlightenment, thus, in general, the appearances of the world, especially the affairs of this life, have no time to end or be satisfied. Always busy and distracted, yet of little meaning. No matter how hard one strives, there is no essence. Conquering enemies has no end, and taking care of relatives has no end. Whether doing business, agriculture, crafts, or learning, it is only to strive for food and clothing. There is not even a speck of what is done that can be transformed into something meaningful, going on the path of Dharma. Day and night, passing time in the cycle of distractions and busyness, what is the use of this? Now, if I abandon this life, I will meditate on contemplation. Thinking in this way, one should dedicate at the end.
Chinese
完成。窍诀第八十七。之后是思维寂静的功德：往昔的诸佛和菩萨都曾在寂静的森林中修行，因此获得了甘露。我也乐于前往寂静的森林，因为那里没有喧嚣和散乱，没有事务和忙碌，没有商业和农耕，没有与孩童的交往。与鸟和野兽为伴，心中充满喜悦。水和树叶等与苦行的食物相宜。山洞和岩山的旁边等处，住所与佛法相合。因为没有人情往来，善行自然增长。因为觉性自然清明，智慧清晰而明澈。因此，寂静的功德众多，心想从今天起就要住在寂静处，之后回向。窍诀第八十八。之后是修习禅定的实际操作：具备毗卢七法，皈依并生起菩提心。于任何处皆不分别，于任何事物皆不执著的状态中，不散乱地安住，则生起显现之境未断绝，而执著分别寂灭的等持。之后回向。窍诀第八十九。之后是般若波罗蜜多，分为三部分，第一部分是将显现的自性视为八种幻相：生起菩提心后，如此，所有显现为外境五者的事物，实际上是在无有中显现为错觉。如同梦境的显现。由因缘和合而突然显现，如同幻术的景象。在无有中显现为有，如同眼花的景象。显现之时并非真实存在，如同海市蜃楼的景象。无论内外显现，如同山谷的回声。没有所依和能依，如同乾闼婆城。显现而无自性，如同影像的显现。无有显现任何事物，如同化城。从显现的那一刻起，就观修它是虚假的，没有实体的空色，最终进行回向。窍诀第九十。之后是观察法性空性，生起菩提心后，外境粗大的显现，以及自身身体的物质，将其分解为微尘，从而确定外境是空无的。内心执著的念头，以刹那无分的方式进行观察，则执
English
Done. Instruction eighty-seven. Then, thinking about the benefits of solitude: All the Buddhas and Bodhisattvas of the past attained nectar by practicing in peaceful forests. I too am happy to go to a solitary forest, because there is no hustle and bustle or distraction there, no business or busyness, no trade or agriculture, no association with children. Being with birds and wild animals fills one with happiness. Water and leaves, etc., are suitable for ascetic food. Caves and the sides of rocky mountains, etc., are suitable dwellings for the Dharma. Because there are no social interactions, virtue naturally increases. Because awareness is naturally clear, wisdom is clear and bright. Therefore, since the benefits of solitude are many, thinking that from today onwards I must stay in solitude, and afterwards dedicate the merit. Instruction eighty-eight. Then, the actual practice of meditating on samadhi: Endowed with the seven characteristics of Vairochana, taking refuge and generating the mind of enlightenment. By remaining undistracted in a state of not thinking about anything and not grasping anything, a samadhi arises in which the field of appearance is not interrupted, but grasping and conceptualization are pacified. Afterwards, dedicate the merit. Instruction eighty-nine. Then, the Perfection of Wisdom is in three parts. The first part is to view the nature of appearances as eight examples of illusion: Having generated the mind of enlightenment, like this, all phenomena that appear as the five external objects are actually appearing as illusions in the face of non-existence. Like the appearance of a dream. Appearing suddenly from a collection of causes and conditions, like the appearance of a magic trick. Appearing as existent when non-existent, like the appearance of an optical illusion. Not being truly existent when appearing, like the appearance of a mirage. Appearing in whatever is internal or external, like the echo of a rock cave. Without a basis and that which relies on it, like a city of gandharvas. Appearing without inherent existence, like the appearance of a reflection. Whatever appears, appearing as nothing, like a city of emanations. From the moment it appears, meditate that it is false and an empty form without substance, and finally dedicate the merit. Instruction ninety. Then, examining the emptiness of reality: Having generated the mind of enlightenment, the gross appearance of external objects, and the substance of one's own body, analyze this into particles, thereby ascertaining that objects are empty and non-existent. Examining the mind that grasps inwardly as indivisible moments, then grasping
Chinese
释迦布地， 咕咕拉匝， 龙树， 莲花生， 毗玛拉米扎。 第三是： 嘉 কুমার， 玛仁钦秋， 杰热秋炯， 达吉华吉扎巴， 努桑吉益西， 巴郭隆钦帕， 丹云丹秋， 贝萨威香秋， 嘉洛哲雄努， 嘎楚琛桑波， 措益西旺布， 丹秋吉旺秋， 香秋吉拉玛， 杰云丹炯内， 洛本雄努顿珠， 他对桑耶巴阿吉旺布。 诸佛之化身至尊， 功德如海之彼岸， 广大事业不可估量， 顶礼一切上师。 第二，广说诀窍引导， 分为四部分：事部， 行部， 瑜伽部， 无上瑜伽大圆满续部的生起次第和圆满次第。 第一， 因乘和密咒二者， 虽然在果位成佛上意义相同， 但密咒乘在成就方法上的道路深广， 不迷惑于此， 且方法众多， 困难小， 且是为根器极为敏锐者所设， 因此极为殊胜。 能使一人迅速成佛的无上乘， 即使一人相续中修持二者， 显宗是进入密宗的阶梯， 是前行法， 密宗道是正行， 因此，此处所修也是最初进入之门， 即事部， 其本尊为大悲尊等， 通过先进行沐浴和清洁而进入。 此处修持大悲尊之法， 皈依发心后， 在前方虚空中， 莲花和月亮之上， 观世音菩萨身色白色， 一面四臂， 具有发髻， 以珍宝为头饰， 颈饰， 项链， 手镯和脚镯， 具有丝绸下裙， 结金刚跏趺坐， 前面两手于胸前合掌， 右下手持念珠， 左下手持白色莲花， 于心间莲月中央的舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字）字， 被六字真言围绕， 从中发出光芒， 照射到自己和一切众生， 所有罪障全部清净， 一切
English
Shakya Bhuti, Kukuraja, Nagarjuna, Padmasambhava, Vimala Mitra. The third is: Nyak Kumara, Ma Rinchen Chok, Kye Re Chok Kyong, Darje Palgyi Drakpa, Nub Sangye Yeshe, Pagor Lonchen Phak, Dan Yontan Chok, Bek Salwai Changchub, Gya Lodro Shonnu, Gar Tsultrim Zangpo, Tsur Yeshe Wangpo, Dan Chokyi Wangchuk, Zhang Chokgi Lama, Kyi Yontan Jungne, Lopon Shonnu Dondrub, he is for Samye Ngagi Wangpo. Supreme emanation of all Buddhas, Gone beyond the ocean of qualities, Vast activity beyond measure, I prostrate to all the lamas. Second, extensively teaching the instructions, divided into four parts: Kriya, Charya, Yoga, and the generation and completion stages of the Anuttarayoga Tantra. First, Although the cause-based vehicle and the secret mantra are the same in terms of achieving Buddhahood as the result, the mantra vehicle is superior because its path of accomplishment is profound and vast, without being confused about it, and because it has many methods, is less difficult, and is intended for those with extremely sharp faculties. It is the unsurpassed vehicle that enables one person to quickly attain enlightenment. Even when one person practices both of these in their continuum, the characteristic vehicle is the preliminary Dharma, a stepping stone to entering the mantra, and the mantra path arises as the actual practice. Therefore, what is practiced here is also the gateway to entering the first, which is the Kriya vehicle, and its deity is Mahakaruna, etc., entered through prior bathing and cleansing. Here, in the method of meditating on Mahakaruna, after taking refuge and generating bodhicitta, in the space in front, on top of a lotus and a moon, Avalokiteshvara, with a white body, one face and four arms, with a matted hair topknot, adorned with a jewel crown, neck ornaments, necklaces, bracelets, and anklets, wearing a silk lower garment, sitting in the vajra posture, the first two hands joined in prayer at the heart, the lower right hand holding a rosary, the lower left hand holding a white lotus, in the center of the lotus and moon at the heart is the seed syllable HRIH（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字） surrounded by the six-syllable mantra, from which light radiates, striking oneself and all sentient beings, all sins and obscurations are purified, all
Chinese
思维念诵七字真言。 在以美妙的旋律念诵“嗡 嘛呢 贝美 吽 舍 (藏文：ༀ་མ་ཎི་པདྨེ་ཧཱུྃ་ཧྲཱིཿ)”之后，观想大慈悲者的身光照触众生，一切化为空性。 我也化为空性。 大慈悲者也安住于无所缘的状态，稍作休息后进行回向。 这是所有罪障净化的方法中最深奥的。 这是第九十三条引导。 接下来是行部。 我是誓言尊，智慧尊安住在我的前方。 暂时与至尊不动尊的修法相结合。 皈依和发菩提心后，通过“嗡 梭巴瓦 须达 萨瓦 达玛 梭巴瓦 比须多 昂 (藏文：ༀ་སྭ་བྷཱ་ཝ་ཤུདྡྷཱཿསརྦ་དྷརྨཱཿསྭ་བྷཱ་ཝ་བི་ཤུདྡྷོ྅་ཧཾ་，梵文天城体： ॐ स्वभाव शुद्धाः सर्व धर्माः स्वभाव वि शुद्धोऽहम्，梵文罗马拟音：oṃ svabhāva śuddhāḥ sarva dharmāḥ svabhāva vi śuddho'ham，汉语字面意思：嗡，自性清净，一切法，自性极清净，我)”使一切法皆为空性。 在莲花和日月之上，自身观想为白色不动尊，一面三眼。 上齿咬着下唇，有胡须和红黄色的头发。 右手高举宝剑于头顶，左手以忿怒印指向心间。 右膝压在太阳上，左手掌压在月亮上。 以一切珍宝装饰，身穿丝绸下裙。 在心间莲花和月亮之中，观想吽字，并以根本咒语围绕。 在自己的前方也观想与此相同的不动尊。 自己的心间吽字上的咒鬘进入前方本尊的口中。 传递身形，从脐轮进入自己的脐轮，通过咒鬘的光芒，十方诸佛菩萨等的智慧、禅定、证悟、寿命和福德等一切功德汇集，融入自己的心间吽字中，观想自己具有这些功德。 念诵“嗡 班杂 扎那 玛哈 若卡那 吽 啪 (藏文：ༀ་བཛྲ་ཙཎྜ་མ་ཧཱ་རོ་ཥ་ཎ་ཧཱུྃ་ཕཊ，梵文罗马拟音：oṃ vajra caṇḍa mahā roṣaṇa hūṃ phaṭ，汉语字面意思：嗡，金刚暴怒大忿怒尊，吽，啪)”，尽力念诵。 将咒鬘收回心间，智慧尊返回本位。 誓言尊安住于无所缘的状态，进行回向。 这是第九十四条引导。 接下来是瑜伽部。 我是誓言尊，迎请和遣送智慧尊，并希望获得成就。 在这里，暂时与净化恶趣相结合。 皈依和发菩提心后，从空性中生起忿怒尊胜三界，身色蓝绿色，一面二手，手持金刚杵和铃，双足