English
Due to aging, diseases and injuries increase, and everything becomes unpleasant. Verbally praying for death, but actually fearing death, etc., the suffering is immeasurable. Therefore, in order to attain the bodhi of no old age and no death, one must now practice through the three stages of preparation, main practice, and subsequent practice. This is the thirty-second instruction. Then, contemplate the suffering of illness: the four elements are imbalanced, producing intense sensations of pain. The nature of the body becomes restless and the mind is uncomfortable. The power of the senses declines, making it difficult to get up and sit down from bed. Nothing is pleasing, and thoughts are always confused. Evil spirits create obstacles, suddenly causing extreme fear. Now, the mental suffering of fearing death, etc. Contemplating these extremely unbearable natures, one must now obtain the nectar that liberates from all suffering, therefore practice through the three stages of preparation, main practice, and subsequent practice. This is the thirty-third instruction. Then there is the suffering of death: lying on the final bed, using the final food and clothing, speaking the final words. Even surrounded by many relatives and friends, there is no benefit. Tormented by the feeling of death, assailed by the afflictions of illusion, entering the dangerous path of the bardo, collecting the elements of karma, abandoning the appearances of this life, heading towards the realm of the next life. At the time of abandoning everything and leaving alone like pulling a hair from butter, no matter how much food and wealth there is, there is no power to take even a bowl of tsampa and chang. No matter how many relatives and friends there are, there is no power to accompany anyone, one must leave alone, this is truly desolate. Now once gone, there is no returning. Thinking about how in the past, up until now, for the appearances of this life, conquering enemies, protecting relatives, decorating dwellings and utensils, worrying about children and relatives, what is the point? Therefore, in order to accomplish the supreme path of deathless liberation, practice through the three stages of preparation, main practice, and subsequent practice. This is the thirty-fourth instruction. Then, the suffering of encountering the unpleasant is encountering unwanted people and fearing harm, suffering and discomfort even unwillingly. The suffering of separation from the beloved is the death of relatives and friends, or like going to a distant place, when remembering their qualities and the gestures of body and speech, the heart is saddened and extremely displeased.
Chinese
以及，美好事物衰败，福德减少等等。无论何事，只要是与心仪之物分离就会产生忧伤。还有色、受、想、行、识，这自身执取的五蕴，也因为是痛苦的处所、所依和来源而成为痛苦。例如，即使被刺扎了一下，色蕴上会有疼痛的刺痛感；受蕴会感受到内心的痛苦；想蕴会意识到那疼痛的瞬间关联；行蕴会进一步作出反应；识蕴会识别出刺痛。无论身体上的疼痛还是精神上的痛苦，都只会在这五蕴之上产生。因此，为了获得不与痛苦的真实部分——被染污的五蕴——相关的圣者智慧，必须通过具备加行、正行、后行的完整修持来实践。这是第三十五个引导诀。接下来是不天神的痛苦：由于无法忍受天神的荣耀，他们总是嫉妒，并通过战争来承受极大的痛苦。由于他们各自的领地被分割和侵犯，身心受到扰乱，持续遭受如口头争论、战斗和冰雹般的巨大痛苦。因此，现在必须修持寂静神圣的佛法，通过具备加行、正行、后行的完整修持来实践。这是第三十六个引导诀。接下来是天神的痛苦：在欲界天神的居所，虽然一时享受快乐，但在死亡和转生之时，由于先前积累的善业耗尽，并通过预知能力得知不善业的果报将导致堕入恶道，因此必须经历比将鱼放在热沙上还要强烈的痛苦七个天神日。即使在色界和无色界中，一时享受禅定的快乐，但由于善业再次耗尽，并因恶业的力量而堕入下层轮回的痛苦，行蕴会经历五蕴在死亡时分离和行蕴之苦。因此，现在必须从三界六道中获得解脱，通过具备加行、正行、后行的完整修持来实践。这是第三十七个引导诀。接下来是根据当前情况进行衡量：像现在这样，我们获得了具有闲暇和圆满的人身，并且拥有自主权。
English
And, the decline of good things, the decrease of merit, and so on. Whatever it is, as long as it is separated from what is pleasing to the mind, sorrow arises. Also, form, feeling, perception, formation, and consciousness, these five aggregates of self-grasping, are also suffering because they are the place, basis, and source of suffering. For example, even if one is pricked by a thorn, there is a painful stinging sensation on the form aggregate; the feeling aggregate feels the pain in the heart; the perception aggregate is aware of the momentary connection of that pain; the formation aggregate further reacts; the consciousness aggregate identifies the thorn prick. No matter what physical pain or mental suffering arises, it only arises on these five aggregates. Therefore, in order to attain the wisdom of the noble ones, which is not associated with the contaminated aggregates of grasping, which are part of the truth of suffering, one must practice through the complete practice of preliminary, main, and concluding activities. This is the thirty-fifth instruction. Next is the suffering of the Asuras: Because they cannot bear the glory of the gods, they are always jealous and endure great suffering through warfare. Because their respective territories are divided and violated, their bodies and minds are disturbed, and they constantly suffer great pain like verbal disputes, battles, and hail. Therefore, now one must practice the peaceful and sacred Dharma, through the complete practice of preliminary, main, and concluding activities. This is the thirty-sixth instruction. Next is the suffering of the gods: In the abodes of the desire realm gods, although one enjoys happiness for a while, at the time of death and transference, because the previously accumulated virtuous karma is exhausted, and through clairvoyance, one knows that the result of non-virtuous karma will lead to falling into the lower realms, one must experience intense suffering greater than placing fish on hot sand for seven divine days. Even in the form and formless realms, although one enjoys the bliss of samadhi for a while, again, because good karma is exhausted, and due to the power of negative karma, one falls into the lower realms of existence, the formation aggregate experiences the separation of the aggregates at death and the suffering of formation. Therefore, now one must attain liberation from the three realms and six classes of beings, through the complete practice of preliminary, main, and concluding activities. This is the thirty-seventh instruction. Next is to measure according to the present situation: Like now, we have obtained a human body with leisure and endowments, and we have autonomy.
Chinese
痛苦也无法忍受。 稍微的饥渴疲劳的痛苦也无法忍受，死后地狱的寒热，饿鬼的饥渴，畜生的役使等等剧烈而长久的痛苦怎么能忍受呢？ 现在每天的疾病和痛苦也无法忍受，轮回无尽的痛苦怎么能忍受呢？这样以加行、正行、后行三者齐全的方式修持。 这是第三十八个引导文。 第四个意义是思考业果，分为不善业、善业、一切都思考为业的自性三种。 第一，不善业十种中身体的三种业是：杀生会导致无论生在哪里都短命多病，所处的环境也是令人不悦的险峻峡谷和悬崖等会中断寿命的地方，以及感受三恶道的痛苦等等。 不予而取会导致贫穷困苦，居住在遭受冰雹、霜冻、饥荒威胁的恶劣地方，以及在三恶道中尤其会转生为饿鬼等等。 邪淫会导致家庭不和睦，充满敌对和争吵，居住在充满污秽和恶臭的地方，并且为了感受恶道的痛苦。 我从现在开始必须断除身体的三种不善业，这样以加行、正行、后行三者齐全的方式修持。 这是第三十九个引导文。 接下来是语言的四种：妄语会导致诽谤增多，并且总是被他人欺骗；离间会导致眷属不和睦，即使施恩也会反目成仇；恶语会导致只能听到不悦耳的声音，并且会变成争吵的话语；绮语会导致言语不庄重而散乱。 这必定会导致堕入恶趣，感受痛苦。 因此，我必须断除这些，这样以加行、正行、后行三者齐全的方式修持。 这是第四十个引导文。 接下来是意念的三种：贪心会导致所想之事无法实现，不想之事却降临；害心会导致总是恐惧，充满伤害的担忧和害怕；邪见会导致持有错误的观点，认为没有因果，并且执着于常断的恶劣身体。 为了遭受恶趣轮回的痛苦，我应当断除这些，这样以加行、正行、后行三者齐全的方式
English
Even suffering cannot be endured. If even the slightest suffering of hunger, thirst, and fatigue cannot be endured, how can one endure the intense and prolonged suffering of the hot and cold hells after death, the hunger and thirst of the pretas, the exploitation of animals, and so on? If even daily sickness and suffering cannot be endured now, how can one endure the endless suffering of samsara? Thinking in this way, one should practice with the complete three aspects of preparation, main practice, and conclusion. This is the thirty-eighth instruction. The fourth meaning is contemplating cause and effect, which includes three aspects: non-virtuous actions, virtuous actions, and contemplating all as the nature of karma. First, among the ten non-virtuous actions, the three actions of the body are: Killing leads to short life and many illnesses wherever one is born, and the environment is also unpleasant, such as dangerous ravines and cliffs that interrupt life, and experiencing the suffering of the three lower realms, and so on. Taking what is not given leads to poverty and destitution, dwelling in evil lands threatened by hail, frost, and famine, and especially being born in the realm of pretas among the three lower realms, and so on. Sexual misconduct leads to an unhappy family, filled with enemies and strife, dwelling in lands full of filth and stench, and experiencing the suffering of the lower realms. From now on, I must abandon the three non-virtuous actions of the body, practicing in this way with the complete three aspects of preparation, main practice, and conclusion. This is the thirty-ninth instruction. Next, the four actions of speech are: Lying leads to many slanders and being constantly deceived by others; divisive speech leads to unfriendly companions and even those who are helped turning into enemies; harsh speech leads to hearing only unpleasant things and turning into words of strife; idle talk leads to words that are not dignified and are scattered. This inevitably leads to falling into the states of the lower realms and experiencing suffering. Therefore, I must abandon these, practicing in this way with the complete three aspects of preparation, main practice, and conclusion. This is the fortieth instruction. Next, the three actions of mind are: Greed leads to not achieving what is desired and having what is not desired befall one; malice leads to constant fear, much worry about harm, and anxiety; wrong views lead to holding evil views, believing there is no cause and effect, and clinging to the evil body of permanence and annihilation. Because of being tormented by the suffering of wandering in the lower realms, I should abandon these, practicing in this way with the complete three aspects of preparation
Chinese
修持此地。第四十一个引导次第。然后是善业，在福德分和解脱分两种业中，首先是，十善业中身体的三种业是：断除杀生，从而长寿无病；断除不予取，从而受用圆满；断除邪淫，从而拥有和谐美满的家庭，没有怨敌。为了获得善趣如意的安乐，我应当依止于自相续，如此想后，以加行、正行、后行三者圆满而修持。第四十二个引导次第。然后是语言的四种业：断除妄语，从而被众人赞颂和喜爱；断除离间语，从而眷属和合，极其恭敬；断除恶语，从而悦耳动听，受到赞扬；断除绮语，从而言语值得信赖，成为衡量标准。因为成就语言的一切善和安乐，我应当依止，如此想后，以加行、正行、后行三者圆满而修持。第四十三个引导次第。然后是意念的三种业：断除贪心，从而愿望实现；断除害心，从而没有损害；断除邪见，从而见解变得良好。为了通过意念的善和美好而成就天界的喜乐，我应当修持，如此想后，以加行、正行、后行三者圆满而修持。第四十四个引导次第。然后是属于解脱分的业：无论做什么善事，都想着要从轮回中解脱，获得寂静的涅槃。总而言之，声闻、缘觉、圆满正等觉的解脱有三种，根据这三种而有三种。但这次想要获得圆满正等觉，因此对于十善业、四禅定、四无色定、止观二者、四无量心、六度等等一切，都要以加行发心，正行没有对实有执着的对境，后行回向这三者来摄持，一刹那也不懈怠地修持。因为不圆满资粮就无法获得佛果，如此想后，以加行、正行、后行三者圆满而修持。第四十五个引导次第。然后是将一切都观想为业的自性：像这样，轮回的安乐和痛苦以及高低上下的一切都是各自的业