English
At this time when the ten perfections of leisure and endowment are fully complete, from the depths of my heart, I think of making this leisure and endowment meaningful. The preliminary practice is taking refuge and generating bodhicitta, the main practice is contemplating the reasons for endowment, and the concluding practice is dedication and conduct as yoga. This is the second instruction. Then, contemplate the precipice of the lower realms: Now that we have obtained a support with leisure and endowment, if we do not practice any Dharma, due to the power of karma, after death, when we are born in the three lower realms, we will not even hear the sound of the Dharma, nor will we meet virtuous friends, nor will we know the difference between good and evil. Whatever we do will be nothing but evil, with no good. Therefore, we will always wander in samsara, thinking, 'This samsara is so terrible!' Like this, practice through the three stages of preliminary, main, and concluding practices. This is the third instruction. Then, contemplate the example of how difficult it is to obtain: On the great ocean, stirred by the wind, there is a yoke with a single hole, not fixed, but carried by the waves. And in the water, there is a blind turtle that comes to the surface once every hundred years. When these two meet, and the turtle's neck happens to fit into the hole of the yoke, it is more difficult to obtain a human body from the lower realms than that. Also, if you scatter a handful of peas on a smooth wall, it is difficult for even one to stick. Therefore, contemplate how difficult it is to obtain a human body, and practice by having the three complete: preliminary, main, and concluding practices. This is the fourth instruction. Then, distinguish the differences in the order: In general, if you think about the order and number of sentient beings alone, the opportunity to obtain a human body is very rare. Even among humans, for those who have no Dharma and always engage in evil deeds, the opportunity to be interested in Dharma and to hear Dharma is also very rare. Among these, if you think about truly entering and practicing the correct Dharma from the heart, the opportunity is also very rare. To be able to meet a true lama, hear profound Dharma, and be able to study the path to liberation, you must strive to obtain this precious human body, and practice by having the three complete: preliminary, main, and concluding practices. This is the fifth instruction. Then, contemplate wasting time meaninglessly: Just like going to a treasure island and returning empty-handed, going to the ocean becomes meaningless. Now that we have gone to the island of the precious human body, but have not taken any treasures of the Dharma, have not grasped the path to liberation, and are distracted by the affairs of this life, even if we have obtained the precious human body, we have returned empty-handed.
Chinese
认为是，以具备前行、正行、后行三者而修持，思维暇满。引导次第第六。之后思维因缘：修持正法依赖于心，而心依赖于暇满之身。聚集顺缘也很困难，思维务必在无病、未受痛苦折磨、未受他者控制、获得自主之身时努力修法。前行是皈依、发心，之后再三从内心深处恳切地修习，后行是回向，并将行为融入瑜伽。引导次第第七。之后思维生死轮回：如此，一切有情于三界六道中经历生死流转，各自感受痛苦。但即便如此，至今仍没有解脱的尽头。获得暇满之时却虚度光阴，没有用于修法，真是太可惜了。我应当让暇满变得有意义，如此以具备前行、正行、后行三者而修持。引导次第第八。之后思维暇满的赞叹：声闻、缘觉的阿罗汉和佛陀的菩提也都是从暇满之身中获得的。密咒的殊胜之法也是仅仅依靠暇满才能成就的。因为经中说，大小乘一切佛法的所依是殊胜的暇满。我也应当从现在起，依靠这暇满把握解脱的开端，如此前行是发心，之后再三思维，后行是回向。引导次第第九。之后思维极度欢喜：皈依和发心之后，如同贫困者获得珍宝般的喜悦，审视自己所获得的暇满，心想这是梦吗？是真的吗？从而生起极大的欢喜。反复思量现在要修持正法，后行是回向，并将行为融入瑜伽。引导次第第十。第二个内容是思维寿命无常，共有十二个方面：从所依的蕴身思维无常；从众生的主宰思维无常；从外器内情成住坏空思维无常；从圣者思维无常；从何时死亡无有定准思维无常；从有为法的自性思维无常；从死亡的
English
Thinking thus, practice with the complete three aspects of preliminary, main practice, and concluding practice, contemplating leisure and endowment. This is the sixth instruction step. Then, contemplate causes and conditions: Practicing the sacred Dharma depends on the mind, and that mind depends on the body of leisure and endowment. Gathering favorable conditions is also difficult. Thinking that one must strive to practice Dharma in a state of being free from illness, not afflicted by suffering, not controlled by others, and having obtained independence. The preliminary practice is taking refuge and generating bodhicitta, and then repeatedly meditate earnestly from the depths of your heart. The concluding practice is dedication and integrating conduct into yoga. This is the seventh instruction step. Then, contemplate the wheel of birth and death: Thus, all sentient beings in the three realms and six classes experience the cycle of birth and death, each experiencing their own suffering. But even now, there is still no end to liberation. It is a pity that when one obtains leisure and endowment, one wastes time and does not use it for Dharma practice. I should make leisure and endowment meaningful, thus practicing with the complete three aspects of preliminary, main practice, and concluding practice. This is the eighth instruction step. Then, contemplate the praise of leisure and endowment: The Arhatship of Hearers and Solitary Realizers, and the Bodhi of Buddhas are also obtained from the basis of leisure and endowment. The great Dharma of Secret Mantra is also accomplished only through leisure and endowment. Because it is said in the scriptures that the basis of all Dharmas of the Great and Small Vehicles is the noble leisure and endowment. I too must now seize the beginning of liberation from this leisure and endowment. Thus, the preliminary practice is generating bodhicitta, then repeatedly contemplate, and the concluding practice is dedication. This is the ninth instruction step. Then, contemplate supreme joy and delight: After taking refuge and generating bodhicitta, like the joy of a poor person finding a jewel, examine the leisure and endowment you have obtained, and wonder if it is a dream or if it is truly real, thereby generating great joy. Repeatedly think about practicing the sacred Dharma now, and the concluding practice is dedication and integrating conduct into yoga. This is the tenth instruction step. The second topic is contemplating the impermanence of life, which has twelve aspects: Contemplating impermanence by considering the aggregates as a basis; contemplating impermanence by considering the lord of beings; contemplating impermanence by considering the formation and destruction of the outer world and inner beings; contemplating impermanence by considering holy beings; contemplating impermanence by considering the uncertainty of when death will occur; contemplating impermanence by considering the nature of conditioned phenomena; contemplating the
Chinese
思维重病而知无常，思维独自而行而知无常，思维时节之人而知无常，思维意无所依而知无常，思维因缘显现不定而知无常，思维强烈欲望而知无常。第一，观察自己和他人的身体聚集肢体和细部，现在依赖和谐的食物和衣物，装饰和梳洗，但何时死亡之时，赤裸无衣，被送到空旷的地方，被狐狸和秃鹫吃掉，肢体和细部分离，骨头也变成不同的碎块，若有这样的情况，因此现在就应该行持正法，以加行、正行、后行三者圆满而修持。引导次第第十一。之后，思维众生之主而知无常，比如天界的自在天和百施，大自在，遍入天，伟大的仙人广增者和蚁垤者等，容貌端庄，光彩夺目，寿命能达劫，智慧功德大，具有天眼和神通，有不可思议的幻化者也有死亡之时，我们这样的人为什么不死？因此现在就应该修持正法，以加行、正行、后行三者修持。引导次第第十二。之后，思维器情世界成住坏空而知无常，比如以山和乡村为代表的器世界，以男女为代表的情世界，所有众生都被劫末的七火一水所毁灭而空无之时，我们这样的人为什么不死？因此以加行、正行、后行三者修持。引导次第第十三。之后，思维圣者而知无常，比如七佛及其眷属，以及期间的独觉佛及其眷属等，也先后到来和离去，他们的教法也经历了兴盛和衰落的无尽过程，我们这样的人和亲眷在一起，哪里会有常住呢？因此现在就应该修持正法，以强烈的意愿，加行、正行、后行三者圆满地修持。引导次第第十四。之后，思维何时死亡不定而知无常，寿命的增加是
English
Thinking about serious illness, one realizes impermanence. Thinking about going alone, one realizes impermanence. Thinking about the people of the times, one realizes impermanence. Thinking about having no mental support, one realizes impermanence. Thinking about the uncertainty of appearing conditions, one realizes impermanence. Thinking about strong desires, one realizes impermanence. Firstly, looking at the gathering of one's own and others' bodies, limbs, and parts, now relying on harmonious food and clothing, adorning and grooming, but when the time of death comes, naked and without clothes, sent to an empty place, eaten by foxes and vultures, limbs and parts separated, and even the bones go into different fragments, if there is such a situation, therefore, one should practice the sacred Dharma right now, cultivating it with the completion of the three aspects: preparation, main practice, and subsequent action. Eleventh of the guiding steps. Then, thinking about the lord of beings, one realizes impermanence. Like the powerful gods and Indra, Maheshvara, Vishnu, the great sage Vasistha, and the ant-hill dweller, etc., with beautiful forms, great splendor, life lasting for kalpas, great qualities of wisdom, possessing eyes and clairvoyance, and immeasurable magical powers, even they have a time of death. Why wouldn't beings like us die? Therefore, one should practice the sacred Dharma right now, cultivating it with the three aspects: preparation, main practice, and subsequent action. Twelfth of the guiding steps. Then, thinking about the formation and destruction of the container and its contents, one realizes impermanence. Like the container world represented by mountains and villages, and all sentient beings, the contents, represented by men and women, when they are destroyed and emptied by the seven fires and one water at the end of the kalpa, why wouldn't beings like us die? Therefore, cultivate with the three aspects: preparation, main practice, and subsequent action. Thirteenth of the guiding steps. Then, thinking about holy beings, one realizes impermanence. Like the seven Buddhas and their retinues, and in between, the solitary Buddhas and their retinues, etc., they also come and go one after another, and their teachings also have endless cycles of flourishing and declining. Where is there permanence for beings like us with our relatives? Therefore, from now on, one should practice the sacred Dharma, cultivating it with strong desire, completing the three aspects: preparation, main practice, and subsequent action. Fourteenth of the guiding steps. Then, thinking about the uncertainty of when one will die, one realizes impermanence. The increase of life is
Chinese
没有。 减损是日夜刹那不停地临近，如同黑白老鼠咬断绳子的细丝。不知何时会死，死亡的因缘众多，想着何时会死，即前行、正行、后行三者圆满地修持。引导次第第十五。之后思维有为法的自性，即无常。总的来说，有为法是无常的。特别是人的寿命是无常的。尤其身体和心识聚合的所依是无常的。如同先前兴盛繁荣的城市和寺院村落破败荒废的例子。自己的身体如同城市，心识如同云雾，想着何时会消散呢，从内心深处前行、正行、后行三者圆满地修持。引导次第第十六。之后思维死亡的因缘，即无常。燃烧的酥油灯迅速耗尽，是无常的，如果突然被风吹到，就像刹那间熄灭一样。从出生到死亡的方向，如果突然发生疾病或邪魔或猛烈的伤害等非时而死的因缘，因为连一刹那也没有存在的自主权。想着自己也会发生那样的事，无法确定。以加行发心，正行思维其本身，结行回向三者修持。引导次第第十七。之后思维独自前往，即无常。舍弃这个世间的显现，进入后世的道路，最后躺在床上，享用最后一次的食物和衣服，说最后一次的话的时候，将一切眷属和受用，亲友关系等等全部留下，必须独自前往的时候会到来，非常难以忍受。想着自己也会发生那样的事，无法确定。以前行、正行、后行三者圆满地修持。引导次第第十八。之后思维时代的众生，即无常。像这样，一百年前去世的人和家畜等等的众生，现在一个也没有了。现在地球上的大部分众生，一百年后也会一个也没有了。自己也无法超越那个自性。未来的众生也和他们一样。如同时代的日历更替一样衰老。以前自己出生的家乡的家人邻居，亲朋好友