English
The instruction that one must also strive because it is difficult to gain a firm foundation even if one starts practicing is: Therefore, drive a stake into your mind now. If you die now, see what you can take with you. Without knowing where to go or what to become, and without gaining a firm foundation, this passing of days and nights in distraction and confusion, because you are wasting your leisure and endowment, therefore, alone in solitude, contemplate the meaning of the essence, and you must make good permanent plans this time. Do I know where I will go after death? Therefore, strive this very day. Look inward, if you die now, do you have the assurance that you will go to a place of happiness and joy? Think about how these days and nights pass in distraction, wasting your leisure and endowment. You must make good permanent plans this time, so from this very place, from this very seat, you must strive for the Dharma from the depths of your heart. As it says in the Bodhicharyavatara: "With conduct such as mine, I shall not even gain a human body. If I do not gain a human body, only sins will increase, and there will be no virtue." So it is. Because the appearance of delusion is unbearable, the instruction is that you must strive now: The delusion of samsara is like a terrifying dangerous path, you must find a way to escape from it, keep it in mind. If you are confused now, you will wander in confusion forever. Therefore, generate diligence, keep it in your heart. Thinking about the suffering of high and low in samsara, it is terrifying, like a dangerous road or a great cliff. If you do not escape now, there will never be a time to escape, so you must strive. As Shantideva said: "Even on a small ordinary cliff, one must be careful to stay in place, what need is there to mention a long-lasting abyss into which one falls for thousands of yojanas?" So it is. Because it is difficult to cross the ocean of existence, the instruction is that you must strive now: Afflictions and self-grasping are oceans that are difficult to cross, you must cross them with the boat of leisure and endowment in this lifetime. The path of liberation and the path of enlightenment appear occasionally, in this moment of appearance due to merit, you must strive from the depths of your heart to accomplish benefit and happiness. Afflictions are like sinking into the ocean, you must cross over with the boat of leisure and endowment now. As it says in the Bodhicharyavatara: "This boat is difficult to find later, do not sleep foolishly at this time." So it is. Since you have obtained the leisure and endowment that is difficult to obtain, you know the faults and virtues of samsara and nirvana, and you have generated the thought of wanting to practice the Dharma.
Chinese
此人因佛陀的慈悲融入心中，犹如黑暗中的闪电。当心中生起难以产生福德之念时，就应从此时开始努力。正如经中所说： 闲暇圆满之人身极难得，成就意义之人更是难得。若不于此成办利益，日后怎能再得圆满？ 犹如夜晚黑暗的云层中，闪电一瞬间照亮天空。同样，依靠佛陀的力量，在百千道路中，世间福德智慧偶尔显现。因此，应观察善行之微小。 如是说。由于违缘易生，故应努力修法之教诲是： 寿命无常，瞬间变迁。散乱善于欺骗，将善事延后。错觉长久，习惯稳固，烦恼之众瞬间自然生起。即使努力行善，也难以产生，故应努力阻止业力之风势。 刹那无常乃人生，散乱欺骗修法乃世间现象，将善事延后乃孩童之行，错觉长久串习乃轮回众生，烦恼如雨降乃三界之众生，行善百千乃胜者之事业，难以阻挡的波涛乃烦恼之海。若不将时间用于修法，则应精进修法。 《格言集》中说： 呜呼！诸行皆无常，生灭变易之法。生已复灭故，彼息灭为乐。 应如是思维。因轮回无有实义，故应努力修法之教诲是： 轮回之处无有丝毫安乐，思及有情之苦，难以忍受。今当寻求从此解脱之法，若不从内心努力于实义，则偶尔之闲暇修法无有利益。故当生起强烈之无常厌离心，刹那不散乱，精进修持。 思及三界轮回之苦，难以忍受。故当从此寻求解脱之法，不应懈怠，而应精进修法。此亦非以作为之智慧和了知之
English
This person, because the Buddha's compassion has entered their heart, is like lightning in the darkness. When the thought arises in the mind that it is difficult to generate merit, one should strive to begin from this moment. As it is said in the scriptures: This leisure and endowment is extremely difficult to find. It is rare for a person to achieve their purpose. If one does not accomplish benefit from this, how will one ever attain true prosperity again? Just as in the dark clouds of night, a flash of lightning illuminates the sky for a moment, so too, through the power of the Buddha, in a hundred thousand paths, worldly merit and wisdom occasionally arise. Therefore, one should examine the smallness of virtue. Thus it is said. The advice that one should strive in Dharma because obstacles are likely to arise is: Life is impermanent, changing in an instant. Distraction is skilled at deceiving, postponing virtue. Delusion is long-lasting, habit is firm, and the assembly of afflictions arises naturally in an instant. Even if one strives to do good, it is difficult to arise, so it is important to strive to reverse the force of karma. A moment of impermanence is the life of a person, distraction deceiving Dharma is a worldly phenomenon, postponing virtue is the act of a child, delusion long accustomed is a sentient being in samsara, afflictions raining down are beings of the three realms, doing good in a hundred thousand ways is the activity of the Victorious Ones, and the difficult-to-reverse waves are the ocean of afflictions. If time is not spent on Dharma, then striving in Dharma is extremely important. From the Collection of Special Sayings: Alas! All conditioned things are impermanent, they are subject to arising and ceasing. Having arisen, they cease, therefore, their pacification is bliss. One should think in this way. Because samsara has no essence, the advice that one should strive in Dharma is: There is no happiness whatsoever in the state of samsara. Thinking of the suffering of existence, it is unbearable. Now we must seek a way to escape from this. If one does not strive from the heart for the essential meaning, then occasional leisure for Dharma will not be of benefit. Therefore, one should generate great renunciation and weariness of impermanence, and without distraction for a moment, cultivate diligence in practice. Thinking of the suffering of the three realms of samsara, it is unbearable. Therefore, one should seek a way to liberation from this, and without laziness, one should strive in Dharma. This is also not with the wisdom of action and the knowledge of
Chinese
可以。出自《华严经》：犹如善于按摩的智者，也能救度众生。但自己却在那死去一样，不修习佛法也是如此。犹如聋哑的乐师，也能使众人欢喜。但自己却听不见一样，不修习佛法也是如此。犹如口渴的人们，看到和听到水。也无法消除口渴的痛苦一样，不修习佛法也是如此。就像这样。现在总结所有这些：像这样首先认识到，之后迅速获得圣者的果位。自利成就，利他自然而然产生。找到从轮回中解脱的殊胜道路。因此，所作所为都与佛法相符，就是成就菩提的所依之人。轮回的过患，解脱的利益。现在努力修习佛法，如果能很好地理解这些教诲并努力，就能成就自他之利。把握解脱的道路。为了究竟的愿望能够实现。无论做什么都与佛法相符，就是经续中都说到的成就菩提的所依之人，我如此劝诫。在这堆积痛苦之火的轮回中，我因厌倦而前往寂静的森林。现在就用此生来度过，从内心努力，远离喧嚣吧！在这成就殊胜自利的时候，对于看似利他的事情感到厌倦。这充满各种痛苦的事情有什么用呢？因此，独自住在森林里吧！即使现在努力，对他人又有什么好处呢？无论内外，思考都会增加厌倦。因此，独自坐在岩石山旁，将这具连同生命一起舍弃吧！《大圆满禅定休息论释·清净马车》中，讲述了修习禅定之人，即第二金刚处。现在讲述所要修习的法，首先简略地说明。第三，所要修习的法有三种：前行、正行、后行次第。加行和，正行和，结尾的次第这三种，一一详细地分开。首先，讲述前行的法。无常和厌离是外前行。
English
Okay. From the Avatamsaka Sutra: Just as a wise person skilled in massage can save beings, but they themselves die there, so too is it with not practicing the Dharma. Just as a deaf musician can please many people, but they themselves cannot hear, so too is it with not practicing the Dharma. Just as thirsty people, seeing and hearing of water, cannot quench the suffering of thirst, so too is it with not practicing the Dharma. Just like that. Now, to conclude all of these: Having realized this in the very beginning, one quickly attains the state of an Arya. Self-benefit is accomplished, and the benefit of others arises naturally. One finds the supreme path of liberation from the cycle of existence. Therefore, whatever one does is in accordance with the Dharma, and one is a person who is the basis for accomplishing enlightenment. The faults of samsara, the benefits of liberation. Now, if one strives to practice the Dharma, and if one can understand these instructions well and strive, one can accomplish the benefit of oneself and others. Grasp the path of liberation. For the sake of the ultimate aspiration being realized. Whatever one does is in accordance with the Dharma, and one is a person who is the basis for accomplishing enlightenment, as is said in all the Sutras and Tantras, I advise to do so. In this samsara, a pile of suffering fires, I, weary of mind, go to the peaceful forest. Now, with this life, I shall pass through, and from the heart, strive to abandon busyness! In this time of accomplishing supreme self-benefit, one is weary of things that appear to be for the benefit of others. What is the use of this, which is full of various sufferings? Therefore, dwell alone in the forest! Even if one strives now, what benefit is there for others? Whether inside or outside, thinking increases weariness. Therefore, sit alone by the rocky mountain, and abandon this body with life! In the commentary on the Great Perfection Contemplation Resting, the Pure Chariot, it explains the person who meditates on samadhi, which is the second Vajra place. Now, explaining the Dharma to be practiced, first briefly explain. Third, the Dharma to be practiced has three parts: preliminary, main practice, and subsequent order. The application and, the main practice and, the concluding order, these three, each divided in detail. First, explaining the preliminary Dharma. Impermanence and weariness are the outer preliminaries.
Chinese
能从根本上遣除庸常之执着。慈悲心和菩提心是特殊的加行，能使诸法融入大乘道。因此，首先修习两种加行。无论如何修习大乘道，在此之前，思维寿命无常，思维轮回是痛苦，对此修习慈悲心，并且为了这个目的，发愿自己获得佛果的菩提心，非常重要。了知寿命无常，就不会虚度修行的时间；了知轮回是痛苦，就会从今生中转变心意；修习无偏的慈悲心，就不会堕入小乘；生起菩提心，就能迅速获得佛果。其中，不离方便大悲和智慧二边，是大乘的殊胜之处。《集经》中说：“无方便的智慧，会堕入声闻。”《宝鬘论》中说：“空性具有慈悲的本质，是某些菩提的修持。”《现观庄严论》中说：“以智慧不住于有，以慈悲不住于寂，无方便则遥远，有方便则不遥远。”《多哈》中说：“若人舍弃慈悲而入空性，彼则不能获得殊胜道。然而，即使仅仅修习慈悲，也会停留在轮回中，无法获得解脱。谁能结合二者，彼则不住于轮回，也不住于涅槃。”如是宣说。接下来是宣说殊胜的加行：此后，殊胜的加行是，圆满获得灌顶后，生起次第和圆满次第，将自身观为本尊，将外器内情观为清净，能遣除执着庸常之想。修习甚深的上师瑜伽，无量的加持和慈悲自然涌现，遣除一切障碍，获得两种成就。因此，此后修习两种加行。圆满获得灌顶后，开始修习生起次第和圆满次第，首先进入的是进入资粮道的小部分，认为已经把握了解脱道的开端。道的根本是灌顶，获得灌顶后，通常认为在密宗中，真正的道是生起次第和圆满次第交替在一个座垫上修习，但在这里，大圆满