Chinese
区分进入大乘瑜伽之方便。 区分进入大乘瑜伽之方便。 玛 哈 亚 纳 诺 嘎 巴 达 罗 巴 巴 贝 托 雅 德 阿 阿 阿 塔 纳 纳 玛 萨 达 惹 比 哈 惹 帝 斯玛。 名为区分进入大乘瑜伽之方便，善为安住。 断绝罪过之过失，圆满一切功德。 一切安乐祥瑞之源。 向三宝至尊三宝顶礼。 我将宣说进入大乘瑜伽之方便。 凡欲舍弃自他痛苦， 欲得安乐者，当安住于寂静处。 此乃依据圣法经论所说。 轮回乃众多痛苦过患之基。 分别念执著自我乃轮回之因。 涅槃寂静乃安乐之至。 证悟无我乃涅槃之因。 以安乐之事，延长债务之绳索， 于寂静处，修习空性以对治我执。 若问轮回如何具有众多过患， 轮回之体性归纳为四法： 轮回之体性为无常、痛苦， 及其自性为空性与无我。 其中，当宣说无常之体性。 外器世界须弥山及诸洲界， 于坏灭之时，劫末之火生起， 乃至灰烬之残余亦不留存。 水与风所造成之坏灭亦复如是。 此外，夏季温暖生长，冬季寒冷干枯， 丰年歉收，旱涝不定。 年月流逝，接近坏灭之时。 当如是思维无常。 若是常恒，为何变异流逝？ 内情世界有情众生此生， 日夜年月次第断绝， 日夜流逝，与死亡渐行渐近。 纵然不死而住，亦无自主之权。 生老病死，犹如拉绳之痕迹。 死主魔鬼，犹如守候之鱼鹰。 死亡之因，不可思议， 未曾经历生死之事物，无有。 身体虽以食物滋养，亦因饱胀而死。 此世间无论大小贫富， 无有不受死主掌控者。 先前已逝之人，皆 恒常期望，积攒子嗣与财富， 然子嗣财富于自身无益， 自身亦
English
A Specific Method for Entering the Yoga of the Great Vehicle. A Specific Method for Entering the Yoga of the Great Vehicle. MA HA YA NA NO GA BA TA RO PA PA BHE TO YA'D A A A THA NA NA MA SA DHA RA BI HA RA TI SMA. This is well-established as "A Specific Method for Entering the Yoga of the Great Vehicle." Free from the faults of wrongdoing, complete with all qualities. The source of all happiness and auspiciousness. I prostrate to the Three Jewels, the supreme Three Jewels. I shall speak of the method for entering the yoga of the Great Vehicle. Whoever desires to abandon the suffering of self and others, And desires to attain happiness, should dwell in solitude. This is as it is in the scriptures of the sacred Dharma. Cyclic existence is the basis of many sufferings and faults. Conceptual thought grasping at self is the cause of cyclic existence. Nirvana, peace, is the supreme of happiness. Realizing selflessness is the cause of nirvana. With happiness, extend the rope of debt for actions to be done, In solitude, meditate on emptiness as an antidote to self-grasping. If one asks how cyclic existence has a thousand faults, The characteristics of cyclic existence are condensed into four dharmas: The characteristics of cyclic existence are impermanence and suffering, And its self-awareness is emptiness and selflessness. Therein, the characteristic of impermanence shall be explained. Even the outer world, Mount Meru and the realms of the continents, When the fire of the eon arises at the time of destruction, Not even a remnant of ashes remains. The destruction by water and wind is also the same. Furthermore, summer is warm and growing, while winter is cold and dry, Good years and bad years, droughts and floods are uncertain. Years and months pass, approaching the time of destruction. Contemplate impermanence in this way. If it were permanent, why would it change and go away? In this life of sentient beings, the inner world, Days, nights, years, and months gradually cut it short, Days and nights pass, drawing ever closer to death. Even if one stays without dying, one has no freedom over oneself. Birth, aging, sickness, and death are like lines drawn on a rope. The Lord of Death, the Mara, is like a cormorant waiting for fish. The causes of death are inconceivable, There is no object that has not undergone death and birth. Even though the body is nourished by food, it dies from overeating. In this world, all, great and small, rich and poor, There is no one who is not under the power of the Lord of Death. All the people who have died before, Always hoping and accumulating children and wealth, But children and wealth are of no benefit to the body itself, Oneself also
Chinese
与善恶二者相伴而行。 如今我们所处的这段时间里， 亲友眷属，友善与不友善之人中， 所有年龄段，无论老少， 难道没有见过和听说过死亡吗？ 如今这世上的所有众生， 百年之内，没有一个不死。 因此，我们也是具有死亡之法性的。 今天死明天死，谁也不知道， 因为没有把握，不畏惧，没有布施。 明天后天，今天我将如何？ 死亡之时，父母子女， 兄弟亲友，仆人奴隶，财物等， 为了我自己的死亡，没有能来的， 没有比这更大的痛苦了， 自己与善恶二者一同前往。 之后出生，也是自己独自出生， 最终死亡，也是自己独自死亡。 短暂的此生，业缘相合的亲友们， 如同旅馆中的客人，各自离去。 那么，子女亲属家园有什么用呢？ 片刻也不能分离，无法割舍的， 儿女和妻子，亲属和仆人， 国土城镇，财富和受用全都舍弃， 今天离去，自己独自前往。 无论积累多少罪恶，积攒多少财富， 罪恶的果报，愚昧由我承担， 积攒的财富，他们子女拿走。 因此，积攒的财富有什么用呢？ 我非常珍爱的这个身体， 今天离去，像瓦片一样丢弃。 一同出生的血肉和骨骼也要分离， 无助的我独自漂泊， 因业力的支配，将要生于何处， 因此，不要为了身体造罪。 这个身体如同地狱，不知满足， 从不净中来，是不净的集合体， 衰老死亡等一切痛苦的根源， 死后抛弃，只能遮挡一小块土地， 成为鸟、狗、狼等动物的食物。 即使努力侍奉，也会被死主阎罗夺走。 被智者呵斥，是愚者贪恋之处， 因此，哪个智者会贪恋身体呢？ 不要为了身体而陷入争斗， 给它工钱、报酬、食物和饮料， 为了长远的利益，让它行善。 我的朋友只有善恶二者， 其中，善是通往天界和解脱的因， 恶是汇集三恶道痛苦的因。 未死之前，这个身体
English
Accompanied by both virtue and vice, one departs. Even in this time we dwell, From relatives, friends, kin, amicable and unfriendly, All ages, young and old, how many, Have you not seen and heard of death? All sentient beings on this earth now, Within a hundred years, none will escape death. Therefore, we too are subject to death. Who knows if we will die today or tomorrow, Because there is no certainty, no fear, no generosity. Tomorrow, the day after, how will I be today? At the time of death, parents, children, Siblings, friends, servants, slaves, wealth, None can come for my own death, There is no greater suffering than this, One departs accompanied by both virtue and vice. Then, at birth, one is born alone, Finally, at death, one dies alone. In this fleeting life, relatives and friends connected by karma, Are merely guests in the same inn, each going their own way. Then, what is the use of children, relatives, and home? Those whom one cannot bear to part with even for a moment, Children and wives, relatives and servants, Lands, cities, wealth, and possessions are all abandoned, Departing today, one goes alone. No matter how much sin one accumulates, how much wealth one gathers, The ripening of sin, ignorance, I must bear, The accumulated wealth, their children will take. Therefore, what is the use of accumulated wealth? This body, which I cherish so dearly, Departing today, is discarded like a broken clay pot. Even the flesh and bones born together will separate, Helpless, I wander alone, Wherever I may be born by the power of karma, Therefore, do not commit sins for the sake of the body. This body is like the depths of the earth, never knowing satisfaction, Born from impurity, it is a collection of impurity, The source of all suffering, such as sickness, old age, and death. After death, if discarded, it can only cover a small patch of earth, Becoming food for birds, dogs, wolves, and other animals. Even if one strives to serve it, it will be snatched away by the Lord of Death, a demon. Condemned by the wise, it is the object of attachment for fools, Therefore, which wise person would be attached to the body? Do not engage in quarrels for the sake of the body, Give it wages, rewards, food, and drink, For the sake of lasting benefit, make it perform virtuous deeds. My only friends are virtue and vice, Of which, virtue is the cause of heaven and liberation, And vice is the cause of suffering, gathering the three lower realms. Until death, this body
Chinese
无常啊！孩童转为少年。 之后经历壮年和衰老。 若此身是恒常的， 为何会经历如此多的阶段？ 享乐和痛苦也都是无常的， 富裕者会变为贫穷。 贫穷者也会显现为富裕。 青春和享乐会被衰老和死亡摧毁。 如果能领悟这些无常的道理。 那么，世间的本质就是无常。 现在开始讲述痛苦的本质。 痛苦的本质是生、老、病、死四苦。 出生的痛苦将在后面讲述。 衰老也是如此的痛苦： 头发变白，皱纹增多，他人看不见也听不见。 鼻涕和口水流淌，手脚都在颤抖。 心中记得，但身体却无力。 所有的儿女都希望你死去。 即使去看望你，也不听你的话，权力也丧失了。 有些人说：“老妖婆，死了才好。” 有些人拿着棍子殴打你。 如此所见所闻，想死也死不了。 生病也是如此的痛苦： 身体的元素不平衡， 风、胆、痰聚集导致身体痛苦。 即使看到享乐，心中也不喜欢。 身体的活力丧失，无法站立。 美丽的容颜失去光彩，如同被遗弃。 死亡也是如此的痛苦： 亲朋好友们哭天喊地， 对此，听不见、看不见，也无法思考。 如同被利器斩断要害。 为了亲爱和不亲爱的人，今生所做的， 善与恶的业力，如同梦境一般显现。 死主的使者被极度的恐惧所包围。 惊恐万分，四处张望， 没有救护，也看不到任何人。 极度恐惧，到处沮丧， 不知自己将去往何处，毫无防备地堕入中阴。 在中阴中，也害怕坠入悬崖。 之后，死主的使者押解着， 前往死主法王的面前。 今生所做的善与不善之业， 俱生神会陈述善行， 俱生魔会述说恶行。 如果因为恶业而将堕入恶道， 法王会如此说道： “你获得了人身，
English
Impermanence! A child transforms into a youth. Then comes the prime of life and its decline. Growing old, if this body were permanent, Why would it go through so many stages? Enjoyment and suffering are also impermanent, The wealthy become impoverished. The impoverished also appear wealthy. Youth and enjoyment are destroyed by old age and death. If you contemplate these impermanent truths, Then, the nature of the world is impermanence. Now, I will explain the nature of suffering. The nature of suffering is the four sufferings of birth, old age, sickness, and death. The suffering of birth will be explained later. Old age is also such suffering: Hair turns white, wrinkles gather, others cannot see or hear. Nose and mouth drool, hands and feet tremble. The mind remembers, but the body has no strength. All the children wish you would die. Even if they visit you, they don't listen to you, and you lose your authority. Some say, "Old hag, it would be good if you died." Some take sticks and beat you. Thus, seeing and hearing, you want to die but cannot. Sickness is also such suffering: The elements of the body are unbalanced, Wind, bile, and phlegm accumulate, causing the body to suffer. Even if you see enjoyment, the mind does not desire it. The body's vitality is lost, unable to rise. The beautiful radiance is lost, like being abandoned. Death is also such suffering: Relatives and friends wail and cry, But you cannot hear, see, or think about it. It is like being cut off at the vital point with a weapon. For the sake of loved ones and enemies, what you have done in this life, Good and bad karma appear like a dream. The messengers of Yama are surrounded by extreme fear. Terrified, you look around, There is no protector, and you see no one. Extremely frightened, you are frustrated everywhere, Not knowing where you are going, you fall into the bardo unprepared. In the bardo, you fear falling into a cliff. Then, the messengers of Yama escort you, To the presence of Yama, the King of Dharma. The good and bad deeds you have done in this life, The co-born god will recount the good deeds, The co-born demon will speak of the bad deeds. If you are seen to be born in the lower realms due to bad karma, The Dharma King will say this: "You obtained this human body,
Chinese
唉！获得暇满却未舍弃罪恶之因， 唉呀！感受这般难以忍受的痛苦。 自己所造之业成熟于自身， 我却说：我对此一无所取。 因此，凶猛可怖的地狱狱卒， 厉声呵斥，发出巨大的吼叫声， 恐吓并挥舞各种兵器击打聚集， 整个大地被熊熊燃烧的火焰所覆盖， 然后被带往寒冷地狱之处。 现在应当了知出生的痛苦。 见到地狱狱卒和地狱之火后， 极度恐惧，发出巨大的哀嚎声， 对自己以往的罪恶行径， 虽然极其后悔，却毫无用处。 身体极其巨大且年轻， 获得感觉强烈且具念的身体后， 有些自身如火焰般燃烧， 有些则蜷缩在炽热的铁室中。 来回走动，方向四处颠倒。 有些则在铁制的巨大铜锅中， 像煮稀粥般地被倒入沸水中烹煮。 有些则被像锯子般切割，或被锤打。 诸如此类，痛苦难以想象。 在此世间，被三百短矛， 猛烈刺击所感受到的痛苦， 与地狱的微小痛苦相比， 连“呕”和“不适”的声音都发不出来。 人间的一亿八十万年， 在地狱的某些地方，只算作一天。 以此推算，我在那里能活无数年， 有些则要待到大劫结束。 想死却也死不了。 有些业未尽者，在世界毁灭时， 会转生到稍微未毁灭的世界中。 转生为饿鬼，却遭受饥渴的折磨， 头如须弥山，口如针眼般细小， 颈部极细，腹部却如国土般广大， 见到食物，却被他人守护， 或者只能见到脓血、呕吐物等。 有些即便吃下，也变成沸腾的胆汁。 转生为旁生，互相吞食， 无法自主地被役使和驱赶， 被他人宰杀等，因愚痴而痛苦。 即便转生为人，在胎中时， 母亲吃饱时，如同被压在岩石之间， 饥饿时，如同被悬挂起来， 剧烈运动时，如同被岩石撞击， 睡觉时，如同被山压住。 出生时，如同被剥皮一样，