English
Furthermore, at that time, things will gradually manifest. At that time, one will also attain a greatly tamed body and mind. When emptiness becomes familiar, signs like these will also appear. All things are clung to as real and are distinguished, Wrong thoughts and concepts will become less and less, more and more peaceful. Afflictions such as attachment and aversion will become smaller and smaller. Taking and abandoning, such as good and evil, will become clearer and clearer to understand. Compassion and altruistic thoughts will become more and more increased. The objects of perception are due to the habits of the mind's thoughts, The mind's thoughts will become more and more subtle, and the objects of perception will also disappear. Qualities such as clairvoyance will gradually manifest. Before they manifest, one should also do whatever is appropriate. While abiding in equipoise, one should also examine in this way when rising from it. Although one realizes that the Dharmakaya is emptiness, Just as cause and effect are not deceptive in dreams, Since karma still exists until delusion is exhausted, One should always take and abandon good and evil deeds. Confess the sins one has committed, and purify non-virtue with a virtuous mind. If one has confidence in equality, then combine realization with it. View all things as illusory and like magic. Practice all virtuous actions in a way that is without clinging. Guard mindfulness and awareness, and do whatever one can. For conditioned virtuous roots, do as much as possible without contradiction. If afflictions arise, then cultivate emptiness as an antidote. If one becomes weary of solitude, then contemplate impermanence and suffering. Since the Buddhas of the three times are present and abiding, One should perform the seven-branch offering with a focused mind. Dedicate all the virtuous roots one has done to great Bodhi. Generate compassion and altruistic thoughts for all sentient beings. Abandon anger and displeasure, and be smiling. Treat others with peace and honesty, and reduce interactions. Do not praise oneself, but observe one's own faults. Fame is the work of demons, it will distract the mind. Even if one attains clairvoyance, what use is it if it is not combined with qualities? Then what need is there to mention seeing forms, hearing sounds, and so on? Fame and praise, praise and blame, happiness and suffering, Gaining and not gaining, these eight worldly dharmas, Treat them equally like echoes and dreams. Sentient beings' nature is inherently flawed, Whether they do or do not do, do not think about others' faults. Having cultivated emptiness in this way for a long time, The two great accumulations will also naturally become complete. The two obscurations will also gradually be purified, Conceptual thoughts and clinging to self are like warm water in spring, Becoming more and more peaceful, more and more subtle, merging into the realm of non-thought. Non-thought, spontaneously accomplished, is the Dharmakaya. At that time, one will also see
Chinese
远离散乱和心识后， 智慧法性自明于自身。 无有分别自然了知所知， 威力神通功德不可思议。 获得之后以愿力和慈悲， 为利有情色身自然显现。 之后随顺众生各自的意乐， 示现身语意的种种化现， 直至轮回未空行持利他。 因此我也在寂静处死去。 上师您也同样如此思量， 精进努力修持殊胜之法。 轮回无常痛苦和那菩提心， 是我们大家共同的（目标）。 如佛陀教法的伞盖般普皆平等， 如向北看洞穴般凡夫不能领悟， 因此对修行佛法的人们祈请是： 今天存在如同明天存在一样， 今生存在来世必定不存在。 明天、年龄和寿命来世这三者， 哪个先到来谁也无法确定， 如同为了明天而奔波呼喊一样， 为何不为来世而努力呢？ 没有感觉到无常的罗刹抓住你吗？ 确定会死亡所以迅速行持善业。 思维必定死亡以业力积累资粮， 今生如露珠一般濒临消失， 气息如雾气一般即将消散， 身体如幻术一般显现而无实， 心识如闪电一般短暂即逝。 儿女亲友身体和受用财富等， 痛苦贫乏且无常如彩虹一般。 观想五蕴如借用之物， 若不在此生努力修持正法， 获得暇满人身就白白浪费了。 来世若不能获得人身， 无上菩提的果位又如何能获得？ 堕入恶趣产生痛苦的时候， 今生的权势财富名声又有何用？ 如同先前吃饱现在饥饿没有用处一样， 明知地狱的痛苦却不感到恐惧， 贪执无常的身体而造作恶业， 自己毁灭自己，可悲啊，真是可怜！ 轮回的深渊痛苦的处所这里， 愚昧的我观察也是如此。 三种和八种痛苦折磨着， 三恶趣的痛苦令人毛骨悚然， 十八地狱的痛苦令人惊恐， 生老病死的痛苦持续不断。
English
Having separated from distraction and mind, The wisdom of Dharma nature abides within oneself. Without conceptual grasping, one naturally knows what is to be known, The power, miraculous abilities, and qualities are inconceivable. Having attained that, through aspiration and compassion, A form body naturally arises for the benefit of beings. Thereafter, according to the individual inclinations of sentient beings, One demonstrates the emanations of body, speech, and mind, Practicing for the benefit of others until samsara is empty. Therefore, I too shall die in a solitary place. May you, the superior one, also consider it in the same way, It is proper to diligently strive in the practice of the sacred Dharma. Samsara, impermanence, suffering, and that bodhichitta, Are common to all of us. Although it is universally equal like the umbrella of the Buddha's teachings, Ordinary people do not understand it like looking at a cave facing north. Therefore, my request to those who practice Dharma is: Just as there is one today, there will be one tomorrow, Since this life exists, it is certain that the next will not. Tomorrow, age, and lifespan, these three of the future, Since no one can be certain which will come first, Just as one goes or calls out for the sake of tomorrow, Why do you not strive for the sake of the future? Have you not sensed that the demon of impermanence has seized you? Since death is certain, quickly accumulate merit. Thinking of certain death, fill up on the accumulation of karma. This life is like a dewdrop, on the verge of disappearing, This breath is like a mist, on the verge of vanishing, This body is like an illusion, appearing but not existing, This mind is like lightning, momentary. Children, relatives, body, and possessions, Are suffering, poverty-stricken, and impermanent like a rainbow. Consider the aggregates to be like something borrowed, If you do not strive in this life to practice the sacred Dharma, Obtaining the leisure and endowment of a human body is wasted. If you do not obtain a human body in the future, How will you obtain the fruit of unsurpassed enlightenment? When born in the lower realms and suffering arises, What is the benefit of power, wealth, and fame in this life? Just as being full before does not help when hungry now, Knowing the suffering of hell but not fearing it, Clinging to the impermanent body and committing evil deeds, Destroying oneself, alas, how pitiful! This place of suffering, the abyss of samsara, Even when examined by a foolish one like me, is like this. Tormented by three and eight sufferings, The suffering of the three lower realms is hair-raising, The suffering of the eighteen hells is terrifying, The suffering of birth, old age, sickness, and death is continuous.
Chinese
因此，如果对我及众生有慈悲心， 修法者们难道没有这样看待吗？ 如果看到了，为何你们的心如此安逸？ 因此，不要执着于分别念和我执。 对于儿女、妻子、亲友等等， 以及身体和受用，都不要贪恋。 思维无常和痛苦，生起恐惧心， 舍弃不善，如法行善。 不如法，要修行人的名号有何用？ 没有戒律，凭什么叫比丘？ 没有誓言，凭什么叫密咒师？ 罪恶虽小也不轻视，舍弃并忏悔， 如同水滴虽少，积累起来也能充满大器。 善事虽小也要接受并实行， 如同积累微尘，形成器世界。 解脱依赖于自己，对此， 没有其他可以作为帮助的， 如果可以帮助，那么具有大慈悲的， 圣者们应该让所有众生同时解脱。 因此，对众生生起慈悲和利他心， 以空性对治分别念的敌人， 所做的一切善事都回向给伟大的菩提。 如果这样修行，就能长久安乐。 如果不能领悟长久安乐的法义， 即使长出白发，聚集起皱纹， 也像孩子无力气玩耍一样， 如果智者观察，真是可怜。 因此，应该如法修行殊胜的佛法。 最后向闻法和讲法者请求： 法讲述我，我没有讲述法。 为了领悟意义，首先需要听闻。 获得定解后，不需要学习很多词句。 因为词句无穷无尽，听闻无法穷尽。 仅仅了解佛法是不够的，实修至关重要。 即使了解道路，不走又有什么用？ 听闻和讲解是为了寻找实修的方法。 不实修，听闻和讲解意义甚微，令人失望。 如同跳舞者、说书人、守护舞蹈者和讲解者一样。 那是黑人讲述佛法的历史。 最好的实修方法是修习空性。 如果修习空性，能见到断除成就的阶梯， 那些听闻很多、精通词句的人就像是， 指示实修道路的人一样获得果实。 如同没有实修的根嘎沃（আনནྡ，ānanda，阿难陀）也没有获得一样。 仅仅知道没有用处，经典里这样说： 如果听闻很多，因此而骄傲， 听闻后骄傲而不守护戒律， 因为戒律败坏，他会堕入恶趣， 听闻没
English
Therefore, if there is compassion for me and beings, Have those who practice Dharma not seen it that way? If they have seen it, why are your minds so at ease? Therefore, do not cling to discursive thoughts and self-grasping. Do not be attached to children, wives, relatives, and friends, As well as the body and possessions. Think about impermanence and suffering, and generate fear, Abandon non-virtue and practice virtue according to the Dharma. If it is not according to the Dharma, what is the use of having the name of a practitioner? Without discipline, what is the point of being called a monk? Without vows, what is the point of being called a mantra practitioner? Do not despise even small sins, abandon and confess them, Just as small drops of water accumulate and fill a large vessel. Accept and practice even small virtues, Just as accumulating particles forms the world of containers. Liberation depends on oneself; for this, There is nothing else that can be of help, If there were help, then the greatly compassionate, The noble ones should liberate all beings at once. Therefore, generate compassion and altruistic intention for beings, Meditate on emptiness as the antidote to the enemy of discursive thoughts, Dedicate whatever virtue you do to great Bodhi. If you practice in this way, you will be happy forever. If you do not understand the meaning of the Dharma of lasting happiness, Even if white hair grows and wrinkles gather, It is like a child playing without strength, If wise people observe, it is truly pitiful. Therefore, one should practice the supreme Dharma according to the scriptures. Finally, I request those who listen to and give teachings: The Dharma speaks of me; I do not speak of the Dharma. In order to understand the meaning, one must first listen. Once you have gained certainty, you do not need to learn many words. Because words are endless, listening cannot be exhausted. Merely knowing the Dharma is not enough; practice is essential. Even if you know the path, what is the use if you do not walk it? Listening and teaching are necessary to find a method of practice. Without practice, listening and teaching are of little significance and disappointing. Like a dancer, a storyteller, a guardian of dance, and a lecturer. That is a black person telling the history of the Dharma. The best method of practice is to meditate on emptiness. If you meditate on emptiness, you can see the steps to cutting off accomplishment, Those who have heard a lot and are skilled in words are like, Those who show the path of practice and obtain the fruit. Just as Ananda (আনন্দ，ānanda，bliss) did not obtain it without practice. Just knowing is useless; the scriptures say this: If one hears a lot and becomes arrogant because of it, If one becomes arrogant after hearing and does not keep the precepts, Because the precepts are broken, he will fall into the lower realms, Listening is not