Chinese
这也在积聚，就像幻化的人一样，没有事物的显现，顷刻间就要毁灭。这个无实的心就像闪电一样，是虚幻的刹那本性。儿女等亲近的人，年轻美丽的身体，华丽的衣饰和丰盛的享受，虽然心中爱恋难舍，但都是无常之法，如同引诱孩童的彩虹。在家主德授请问经中说：谁能活到千百万年？即使那样，也应完全舍弃贪恋。谁也不能活到一百岁，因此不必说找不到快乐。如是说。第四是：蕴等等。8 借用的东西就像主人不知何时取走一样，所以请您认为这个蕴也是借用的。如果不迅速努力修持正法，那么难得的暇满人身也会被浪费。如果以前的善果耗尽，那么以后没有因，也得不到这样的人身，更何况是无上菩提的果位呢，根本得不到。如果没有得到人身，就像经中所说：只有罪恶，没有善行。由于罪恶的力量，转生到恶趣，遭受痛苦的时候，今生权势财富名声等等的安乐，连回忆的余地都没有，有什么用呢，没有用。比如以前吃饱了饭，对现在饥饿没有用一样。给学生的信中说：谁能获得，就能度过生死的海洋，也能种下无上菩提的善种子，比如意宝珠还要功德超胜的人身，谁会让他没有结果呢？以及，特别是要用大乘道让人身变得有意义，中观心要中说：具备正法明灯，远离八无暇的闲暇，应该用大丈夫的行为，让它有结果。如是说。第五是：地狱等等。2 在这里，即使看到和听到地狱的痛苦而知道，也不害怕，反而贪恋无常且没有实义的身体，为了它而造作杀生等罪恶。
English
This also accumulates, like an illusory person, without the appearance of things, about to perish in an instant. This unreal mind is like lightning, its nature is momentary and illusory. Children and other close ones, young and beautiful bodies, splendid clothes and abundant enjoyments, although loved and hard to part with in the heart, are all impermanent dharmas, like a rainbow that entices children. In the Sutra Requested by the Householder Dpal-byin, it says: Who will live for millions of years? Even so, one should completely abandon attachment. Who will not live to be a hundred years old? Therefore, there is no need to say that happiness cannot be found. Thus it is said. Fourth is: Skandhas, etc. 8 Just as the owner is uncertain when he will take away borrowed things, so please consider this aggregate as borrowed. If you do not quickly strive to practice the sacred Dharma, then even obtaining the leisure and endowment of a human body once will be wasted. If the previous virtuous results are exhausted, then later, without a cause, one will not obtain such a human body, let alone the fruit of unsurpassed Bodhi, it will not be obtained at all. If one does not obtain a human body, as it is said: There is only sin, no virtue. Due to the power of sin, when one is born in the lower realms and suffers, the happiness of power, wealth, fame, etc., in this life will not even be a memory, so what is the use, it is useless. For example, eating food in the past and being full is of no use to being hungry now. In a letter to a student, it says: Whoever obtains it will cross the ocean of birth and death, and will also plant the seeds of virtue for unsurpassed Bodhi. Who would make that human body, which has more merit than a wish-fulfilling jewel, fruitless? And, in particular, one must make the human body meaningful through the path of the Great Vehicle. The Essence of Madhyamaka says: Possessing the lamp of the sacred Dharma, abandoning the eight non-leisures, this leisure should be made fruitful by the actions of a great person. Thus it is said. Fifth is: Hell, etc. 2 Here, even seeing and hearing the suffering of hell and knowing it, one is not afraid, but instead clings to the impermanent and meaningless body, and for its sake commits sins such as killing.
Chinese
那些行为，不是别人，只是愚蠢的孩童自己毁灭自己而已，可悲啊！从骨髓深处感到怜悯。 《念住经》中说：孩童被痛苦折磨，却不停止痛苦的根源。 又《入行论》中说：虽有舍弃痛苦之心，却奔向痛苦本身。 第六，轮回等。三界轮回如同险峻的峡谷，这个令人恐惧的痛苦之境，即使我愚昧地观察，也仍然是令人厌恶的地方。 三苦和八苦 постоянно 折磨着，真是可怜。 三恶道的痛苦令人毛骨悚然，仅仅听到都难以忍受。 尤其是寒热地狱十八层的痛苦，真是令人 ужасающий。 人有生老病死四苦，与仇敌相遇，与亲友分离， желаемое 不得，不 желаемое 却降临，共有八苦。 痛苦之苦、变异之苦和遍行之苦，共有十一苦。 都聚集在恶道的痛苦中。 这些痛苦无始无终，轮回如此漫长，仔细思量，内心难以忍受。 《念住经》中说：对于懒惰的人来说，夜晚也漫长；对于疲惫的人来说，路程也漫长；对于不了解正法的人来说，轮回也漫长。 因此，作为老师的我也怜悯自己。 你们这些修行佛法的人，难道没有看到轮回的痛苦吗？ 如果看到了，为何你们如此安心，片刻也不应该放逸。 导师萨霍嘉说： 生与死和痛苦没有结束之前，沉溺于轮回的海洋中，不要放逸。 夺走生命的是终结者，它 непрерывно 地用磨石磨砺着牙齿。 第七，因此等。 因为这个原因，愚蠢的人们不要执着于分别念的自我执着，不要被它控制，不要把自我执着放在首位。 对于儿子、妻子、亲友等等，以及身体和受用
English
Those actions are not done by anyone else, but only by foolish children who destroy themselves, alas! I feel pity from the depths of my bones. In the Mindfulness Sutra, it says: Children are exhausted by suffering, yet they do not stop the cause of suffering. And in the Guide to the Bodhisattva's Way of Life, it says: Although they have the desire to abandon suffering, they run towards suffering itself. Sixth, the cycle of existence, etc. The three realms of samsara are like a terrifying ravine, this place of suffering is such that even when I, in my ignorance, examine it, it is still a place of revulsion. Constantly tormented by the three sufferings and the eight sufferings, it is truly pitiful. The suffering of the three lower realms is hair-raising, unbearable even to hear of. In particular, the suffering of the eighteen hot and cold hells is extremely ужасающий. Humans have the four sufferings of birth, old age, sickness, and death, meeting enemies, separation from loved ones, not getting what is желаемое, and encountering what is not желаемое, totaling eight sufferings. The suffering of suffering, the suffering of change, and the pervasive suffering of conditioning, totaling eleven sufferings. All are gathered in the suffering of the lower realms. These sufferings are without beginning or end, and samsara is so long that it is difficult for the heart to bear when contemplated in detail. In the Mindfulness Sutra, it says: For the lazy person, the night is long; for the weary person, the journey is long; for those who do not understand the true Dharma, samsara is long. Therefore, I, as a teacher, also have compassion for myself. Have you, practitioners of the Dharma, not seen the suffering of samsara? If you have seen it, why are you so at ease? You should not be negligent even for a moment. Teacher Sa-ho-gyin said: Until birth, death, and suffering are ended, do not be negligent and sink into the ocean of existence. The one who takes life is the terminator, who непрерывно sharpens his teeth on a grindstone as he goes. Seventh, therefore, etc. For this reason, foolish people should not cling to the self-grasping of conceptual thought, do not let it control you, and do not make self-grasping the priority. Regarding sons, wives, relatives, and so on, as well as the body and possessions.
Chinese
不要从现在开始就执着于一切行为，要思维与这些（行为）长久相伴，却又无力自主，无常迅速，是分离痛苦之因。主要对来世的痛苦生起畏惧，对安乐之极——寂灭涅槃的安乐生起 desire。舍弃罪恶不善，如理行持善行。在《忆念正念》中说： 谁若亲近于善， 彼人将极度吉祥。 谁若亲近于恶， 彼人将极度不吉祥。 初中末皆恶劣， 圣者对此皆呵责。 如是说。 第八，如法等。3 如果没有舍弃今生，畏惧轮回的痛苦，像对待孩子一样对待众生等如法修行，那么所谓的修行者之名有什么意义呢？只是修行者的虚名，没有实际意义。同样，如果没有清净地持守《律经》中所说的戒律，那么“比丘”之名又有什么意义呢？对于比丘来说，只有自诩为比丘之名的比丘，以及乞讨为生的比丘等等，而没有成为比丘的意义。如果不能超越身语意的三门，并如法守护根本和支分的誓言，那么又怎么能称之为密咒师呢？没有安立的基础。没有戒律的僧人和没有誓言的密咒师，这样的人会摧毁佛法。 第九，罪恶等。4 罪恶无论多么微小，也不应轻视，认为“这有什么害处”，而应舍弃并忏悔。如果是由三毒所生的业，那一定是罪恶，如果是罪恶，那就一定要感受异熟果报。例如，即使只是杀死一只虱子，即使没有前两个烦恼的动机，也是愚痴之业。即使被小蛇咬伤也会中毒，更何况是被大蛇咬伤呢？同样，即使是小水滴，如果逐渐积累，也能充满大容器。同样，即使是微小的善行，也不应轻视，认为“这有什么用”，而应接受并实行，就像积累无数微尘而形成器世界一样，也能成就巨大的善行。《律经》中说： 即使是微小的善行，也不应轻视， 因为它会
English
Do not be attached to all actions from now on. Think that being with these (actions) for a long time, yet being powerless and impermanent, is the cause of the suffering of separation. Primarily, generate fear for the suffering of future lives, and generate desire for the bliss of peace, the bliss of nirvana. Abandon sinful non-virtue and properly engage in virtuous conduct. In the "Mindfulness Meditation," it says: Whoever is close to virtue, That person will be extremely auspicious. Whoever is close to sin, That person will be extremely inauspicious. The beginning, middle, and end are all bad, The holy ones all condemn this. So it is said. Eighth, like Dharma, etc.3 If there is no Dharma practice such as abandoning life, fearing the suffering of samsara, and thinking of beings as children, then what is the meaning of the name of a practitioner? It is just an image of a practitioner without any real meaning. Similarly, if there is no pure observance of the vows of discipline as explained in the Vinaya Sutra, then what does the name "bhikshu" mean? For a bhikshu, there is only the bhikshu who claims the name of bhikshu, and the bhikshu who begs for a living, etc., but there is no meaning in becoming a bhikshu. If one cannot transcend the three doors of body, speech, and mind, and properly keep the root and branch vows, then what kind of person can be called a mantra practitioner? There is no basis for establishment. Monks who are clever without discipline and mantra practitioners who are foolish without vows, such people are said to destroy the Dharma. Ninth, sin, etc.4 No matter how small a sin is, it should not be despised, thinking, "What harm is this?" but should be abandoned and confessed. If it is an action produced by the three poisons, it must be a sin, and if it is a sin, then one must experience the ripening result. For example, even just killing a louse, even without the first two motivating defilements, is an action of ignorance. Even if bitten by a small snake, one will be poisoned, let alone bitten by a large snake? Similarly, even a small drop of water, if gradually accumulated, can fill a large container. Similarly, even a small virtue should not be despised, thinking, "What good is this?" but should be accepted and practiced, just as the world of containers is formed by accumulating countless dust particles, so also great virtue will be accomplished. The Vinaya says: Even a small virtue should not be despised, Because it will
Chinese
利益与否。 如同积聚水滴，大器皿也能充满。 同样，殊胜圣者的福德， 也是一点一滴积累而圆满。 第十，解脱等。4 希求解脱者修持解脱，依赖于自己。而对于此，他人帮助而成就之事，什么也没有。如果他人帮助能够成就，那么具有大悲心的圣者佛陀们，理应同时度化一切众生，但事实并非如此。 《集论》中说： 诸佛不以水洗净罪恶， 亦不以手遣除众生痛苦， 不将自身证悟转移于他， 唯以慈悲为众生宣说真谛。 又说：我为你指示解脱的方法，要知道解脱依赖于你自己。 第十一，因此等。9 因为解脱必须自己修持，因此，菩提萨埵道之根本，是缘于无边众生发起慈悲心和利他心。道之正行，对于杂染轮回之法和清净涅槃之法，执着于所取为真实，以及执着于我、补特伽罗实有存在，执着于实有成立，持有能取所取的四种分别念等一切分别念，都是解脱的唯一敌人，其对治之法是如前所说的甚深空性，应当修习。以方便和智慧二者所摄持的善根，无论大小，一切都应当回向于获得大菩提，而不是为了声闻缘觉的果位。如是，如果行持为三殊胜所摄持的善根，则暂时和长远都能成为安乐之因。如果不能如是领悟长远安乐之因——甚深之法的意义，即使年老发白，脸上皱纹丛生，也如同无法修法的未断奶的幼童一般。二者不修法是相同的，只是年龄不同而已。年轻时有能力却不修持，年老时想修持却无法成就，处于这样的状态。智者见到此情景，会感到羞愧，内心也会悲伤。因此，应当如圣教三藏中所说的那样去行持。七女的故事。