English
Possessing qualities, it is truly wonderful! Now, like me, being able to see and rely on them, I feel supreme joy. May I rely on the true virtuous friend in all lifetimes and be embraced by their compassion. May I also attain the same state as them someday, practicing with the three aspects of preparation, main practice, and subsequent practice. This is the fiftieth instruction. Then, the second stage: Like this, the thoughts of the Lama, the noble virtuous friends, are as vast as the sky, their samadhi as clear as the sun and moon, their wisdom as immeasurable as the ocean, their compassion as forceful as a river, their nature as steadfast as the king of mountains, their purity as immaculate as a lotus, their equanimity towards beings as impartial as parents, their qualities as complete as a treasure trove, and their noble nature guides all like the victors of the world. Even a single aspect of their qualities is immeasurable, it is wonderful! May you always be pleased and embrace me with compassion, practicing completely with the three aspects of preparation, main practice, and subsequent practice. This is the fifty-first instruction. Then, the third stage: Like this, the glorious protector Lamas, just by seeing, hearing, remembering, and touching, sow the seeds of liberation and turn back samsara, their actions are the same as all Buddhas. Leading to the path of liberation, they are supremely fortunate. In any mandala, acting as the embodiment of Heruka, performing all the activities of complete empowerment, they appear as the fourth Jewel. For those to be tamed, their kindness is even greater than the Buddhas, possessing such qualities. For those who can enter the profound path of maturation and liberation in this life, may I rely on them and please them in all lifetimes, and be blessed by their compassion, practicing with the three aspects of preparation, main practice, and subsequent practice. This is the fifty-second instruction. Then, regarding the three aspects of yoga practice, first is the daily yoga: Taking refuge and generating Bodhicitta, from the state of emptiness, during the day on the crown of the head, at night in the heart, visualize the root Lama on a lotus, sun, and moon seat, surrounded by the Yidam and Dakinis. Invite the root and lineage Lamas and Dakinis to dissolve into oneself. Then perform prostrations, offerings, confession, and prayers. Namo Lama Yidam.
Chinese
在根本上师处，于传承上师观想为与佛无别之后，观想本尊坛城之诸尊众、空行护法如海会聚，下方观想六道有情及诸障碍。之后，自心间，识蕴以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字之相，从梵穴而出，化为五部空行母，手持弯刀，割断自身头盖骨，将头盖骨置于如须弥山般的三个支架上，内盛身之血肉，下方燃火煮沸。十方诸佛菩萨之甘露盈满其中，化为所欲之饮食及殊胜甘露。无数手持头盖骨之勇士，以灵巧之姿，同时供养诸宾客之前。令出世间之宾客欢喜，圆满二资粮，获得殊胜及共同成就。令轮回之宾客欢喜，偿还无始以来之宿债及债务。尤其令作害之魔障欢喜，平息恶念及障碍。因令一切欢喜之光芒照耀自身，平息疾病、消除罪障、延缓死亡，并观想获得成就。之后，如空中云雾消散般，于无所执之状态中回向。此能圆满二资粮，延缓死亡，消除疾病，并把握中阴光明。此为第五引导。第六要义为皈依，分为差别、利益、皈依之方式三者。首先，若因畏惧三恶道之痛苦，而为求善趣及天界之安乐，皈依三宝，则称为下士，因其所求之果仅为暂时之安乐。若因恐惧轮回之痛苦，而为求自身之寂静安乐，皈依三宝，则称为中士，因其目标仅为自身从轮回中解脱之果。若见无边轮回众生之痛苦，为令彼等从轮回中解
English
At the root guru, after contemplating the lineage gurus as inseparable from the Buddha, visualize the assembly of deities of the yidam mandala, the ocean of dakinis and protectors, and below, visualize the six realms of beings and all obstacles. Then, from within one's heart, the consciousness in the form of the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) emerges from the aperture of Brahma, transforming into the dakinis of the five families, holding curved knives. They sever one's own skull, placing the skull on three supports as large as Mount Meru, filling it with the blood and flesh of the body, and boiling it with fire burning below. The nectar of all Buddhas and Bodhisattvas of the ten directions fills it, transforming into desirable food and drink and excellent nectar. Countless heroes holding skulls, with skillful gestures, simultaneously offer it to each guest. Pleasing the guests beyond the world, one perfects the two accumulations and attains supreme and common siddhis. Pleasing the guests of samsara, one repays beginningless karmic debts and obligations. Especially pleasing the obstructing demons, one pacifies malice and obstacles. Because the light of pleasing all shines upon oneself, one pacifies illness, eliminates sins, delays death, and contemplates attaining siddhis. Then, like clouds dissolving in the sky, dedicate it in a state of non-attachment. This perfects the two accumulations, delays death, eliminates illness, and grasps the clear light of the bardo. This is the fifth instruction. The sixth meaning is taking refuge, which is divided into three: distinctions, benefits, and the manner of taking refuge. First, if one takes refuge in the Three Jewels out of fear of the suffering of the three lower realms and to seek the happiness of the higher realms and heavens, it is called a lesser person, because the result they seek is only temporary happiness. If one takes refuge in the Three Jewels out of fear of the suffering of samsara and to seek one's own peace and happiness, it is called a middling person, because their goal is only the result of their own liberation from samsara. If, seeing the suffering of limitless beings in samsara, one seeks to free them from sam-
Chinese
为了获得（佛果），皈依三宝被称为大丈夫，因为其目标是为了所有众生的利益而希求成佛。因此，我应当舍弃小士和中士之行，为了所有众生的利益，修学大丈夫之道，以加行、正行、后行三者来修持。这是第五十六个引导诀。接下来是思维利益：像这样，自己仍然在轮回中，即使是世间的神祇也去皈依，那么对于安住于无死解脱之上的三宝，为什么不去皈依呢？对于难以信任且会施加损害的国王等等，也不去寻求庇护和救护。仅仅是皈依，就能播下解脱的种子，远离不善之行，善业增长，堪为一切律仪之所依，成为一切功德的来源，并且在此世也受到白方天神的护佑，所祈愿的愿望如意实现，恒常忆念前世，不离三宝的光明，今生来世安乐，最终获得佛果等等，思维无量功德，以加行、正行、后行三者来修持。这是第五十七个引导诀。接下来是皈依的方式：皈依并发起菩提心后，观想前方虚空的坛城中，在狮子座、莲花、日月、珍宝之上，上师与佛无二无别地安住。周围环绕着菩萨众和空行护法如海会般，遍布虚空。自己和所有众生从地面上合掌，心中想着：从现在起直至菩提果之间，我供养您，我依靠您，除了您之外，再没有其他希望之处和救护者。以美妙的音声念诵：皈依上师！皈依佛！皈依法！皈依僧！尽力念诵之后，自己和所有众生融入三宝。其中，中央的上师融入佛宝，佛宝也融入法身离戏空性的境界中。
English
To take refuge in the Three Jewels for the sake of attaining Buddhahood is called a great person, because its aim is to desire enlightenment for the benefit of all sentient beings. Therefore, I should abandon the practices of the lesser and middling persons, and for the benefit of all sentient beings, I should train in the way of the great person, practicing with the three aspects of preparation, main practice, and subsequent activity. This is the fifty-sixth instruction. Next is contemplating the benefits: Like this, even while still wandering in samsara, one might take refuge in worldly deities. So why not take refuge in the Three Jewels, which abide in the supreme state of deathless liberation? One would not seek protection and refuge in kings and others who are difficult to trust and who inflict harm. Merely by taking refuge, one sows the seeds of liberation, distances oneself from non-virtuous actions, increases virtuous deeds, becomes a suitable basis for all vows, becomes the source of all qualities, and in this life, one is protected by the white-side deities, and one's aspirations are fulfilled as desired. One constantly remembers past lives, is inseparable from the light of the Three Jewels, experiences happiness in this life and the next, and ultimately attains Buddhahood, etc. Contemplating these immeasurable benefits, one practices with the three aspects of preparation, main practice, and subsequent activity. This is the fifty-seventh instruction. Next is the manner of taking refuge: After taking refuge and generating the mind of enlightenment, visualize in the mandala of the sky in front, on a lion throne, lotus, sun, moon, and jewels, the Guru and Buddha abiding as inseparable. Surrounded by a gathering of Bodhisattvas and a sea of Dakinis and Dharma Protectors, filling the sky. Oneself and all sentient beings, with palms joined from the surface of the earth, think: From this time until the essence of enlightenment, I offer to you, I rely on you, there is no other place of hope or refuge other than you. Reciting with a beautiful voice: I take refuge in the Guru! I take refuge in the Buddha! I take refuge in the Dharma! I take refuge in the Sangha! After reciting as much as possible, oneself and all sentient beings dissolve into the Three Jewels. Among them, the central Guru dissolves into the precious Buddha, and the Buddha also dissolves into the Dharmakaya, the state of emptiness free from elaboration.
Chinese
放松于无所缘的状态中，尽力修习，直到心能安住。之后作回向。这是所有佛法的根本，非常重要，所以要努力去做。引导次第第八。第七个意义，四无量心的修法有三：思维利益而生起修习的欢喜，真实的修习方法，以及练习纯熟。第一，如果不修四无量心，就不能成佛，修了就能成就，所以应当修习。慈爱能使暂时的一切都令人满意，最终成就报身；悲心能使没有损害，成就法身；喜心能使没有嫉妒，成就化身；舍心能使心堪能，成就自性身。此外，在欲界能成就天人的身体，带来利益和安乐；为了显现色界的禅定和清净生处的功德。我应当思维利益而修持，如此以加行、正行、后行三者来修持。引导次第第九。之后，真实的修习方法有四，第一是修习舍心，也有所缘和行相两种。所缘是经过全面观察后需要了解的：现在对于父母和亲友等自己一方产生贪执，对于敌人和敌方产生憎恨之心是不合理的。因为在以前的世代，这个敌人也曾做过亲友，亲友也曾做过敌人，所以是不确定的。而且现在敌人也不一定总是能造成伤害，如果顺从，也有可能成为亲友而带来利益。亲友也会说难听的话，争斗，夺取财物，如果对此不悦，就会在自己的心中产生痛苦，所以实际上和敌人一样。未来亲友会变成敌人，敌人会变成亲友，因为没有确定性。对于自己一方产生贪执，对于他人一方产生憎恨之心，抛弃亲疏远近，观察敌人和亲友平等对待的意义。如此看待一切众生，这就是缘于所缘。心的行相是，现在从一个众生到两个、三个，到一个村庄，到一个地区，到一个洲，直到虚空边际，没有亲疏远近的贪嗔和执着的广大的舍心。
English
Relax into a state of non-objectification, and meditate as much as possible until the mind abides. Then dedicate the merit. This is the basis of all Dharmas, and it is very important, so make an effort to do it. Eighth instruction. The seventh meaning, the practice of the four immeasurables, has three aspects: generating joy in meditation by contemplating the benefits, the actual method of meditation, and practicing until proficient. First, if you do not practice the four immeasurables, you cannot attain Buddhahood, and if you practice them, you will attain it, so you should practice them. Loving-kindness makes everything pleasing in the short term and ultimately achieves the Sambhogakaya; compassion eliminates harm and achieves the Dharmakaya; joy eliminates jealousy and achieves the Nirmanakaya; equanimity makes the mind workable and achieves the Svabhavikakaya. Furthermore, in the desire realm, one achieves the bodies of gods and humans, bringing benefit and happiness; in order to manifest the qualities of samadhi in the form realm and pure birth places. I should contemplate the benefits and practice, and thus practice with the three aspects of preparation, actual practice, and conclusion. Ninth instruction. Then, the actual method of meditation has four aspects, the first of which is the meditation on equanimity, which also has two aspects: object and aspect. The object is to be understood after thorough examination: it is unreasonable to be attached to one's own side, such as parents and relatives, and to hate enemies and their side. Because in previous lives, this enemy was also a friend, and a friend was also an enemy, so it is uncertain. Moreover, even now, an enemy cannot always harm, and if one complies, they may become a friend and bring benefit. Friends may also say unpleasant words, fight, take away wealth, and if one is displeased by this, it will cause pain in one's own mind, so they are actually like enemies. In the future, friends will become enemies, and enemies will become friends, because there is no certainty. Abandoning attachment to one's own side and hatred towards the other side, abandoning closeness and distance, contemplate the meaning of treating enemies and friends equally. To view all sentient beings in this way is to focus on the object. The aspect of the mind is that, starting from one sentient being to two, three, to one village, to one region, to one continent, up to the edge of space, there is vast equanimity without attachment, aversion, or objectification.