Chinese
如同商人依赖海上的船长一样，为了成就菩提，理应依止上师。指示六种观察之法如下：观察当下疾病的痛苦和折磨；思考能否忍受三恶道的痛苦；观察被囚禁者逃脱的努力；思考是否在轮回的监狱中自我毁灭；观察为今生的衣食而奔波；思考是否会错过这永久的耕耘；观察短暂相处恶友的过失；思考能否忍受与难以相处的众生相处；观察在普通悬崖边上的谨慎；思考堕入恶道悬崖的痛苦；观察今生伴侣去世的悲伤；思考与永恒之友——佛法分离的自性。如果这样思考，就能超越轮回。六种修持的窍诀是：如同太阳在虚空中升起一样，将自生智慧的明空安住在要点上；如同从须弥山顶看到所有小山一样，从心性中见到意义，在见解的顶峰上观察；如同去金洲找不到驴子一样，将散乱的对境认识为法性，认识其自性；如同冰雹脱离尘土在空中飘动一样，将分别念的相状安住在自身清净的状态中；如同投掷的武器变成花雨一样，将一切显现都纳入法身的道上；如同狮子圆满具备三种力量一样，以平等性压倒希望和恐惧的相状。如果有人知道这些，就是精通甚深要点。将大乘道诀窍归纳的六法是：将器情世界的错觉认识为清净显现，并将其转化为道用；将轮回的痛苦认识为道用，并将其转化为慈悲；将六道众生认识为父母，并将其转化为慈爱；将因果缘起认识为道用，并将其转化为三律仪；将四灌顶和三门认识为道用，并将其转化为生圆次第；将显现、声音和心性认识为道用，并将其转化为法性。如果具备这些，就不会有歧途和障碍。不懒惰的关键六法是：寻求寂静的边地是外在的极端；关键是将执着和能取的心安住在寂静中；想要从文字中寻找口诀是外在的极端；关键是寻找甚深的方便道修持；依赖积累财富是外在的极端；关键是学习满足已经拥有的，并寻找食物；追随忙碌的修行是外在的极端
English
Just as a merchant relies on a captain at sea, one should rely on a lama in order to achieve enlightenment. The enumeration of the six contemplations is as follows: Contemplate the pain and suffering of the present illness. Consider whether you can endure the suffering of the three lower realms. Observe the efforts of those imprisoned to escape. Consider whether you are destroying yourself in the prison of samsara. Observe the efforts to obtain food and clothing in this life. Consider whether you will miss the opportunity for eternal cultivation this time. Observe the faults of bad friends who you associate with for a short time. Consider whether you can endure associating with beings who are difficult to tolerate. Observe the caution taken at ordinary cliffs. Consider the suffering of falling into the cliffs of the lower realms. Observe the grief of the death of a spouse in this life. Consider the nature of being separated from the eternal friend, the Dharma. If you contemplate in this way, you will go beyond existence. The six instructions for practice are: Just as the sun rises in the sky, settle the essential point of self-arisen wisdom, clear and empty. Just as one sees all the small mountains from the peak of Mount Meru, see the meaning of mind itself and contemplate at the peak of view. Just as one cannot find a donkey when one goes to the Golden Island, recognize the distracting objects as the nature of reality and recognize their own nature. Just as hailstones move in the sky free from dust, leave the characteristics of conceptual thoughts in their own place to clear. Just as a shower of weapons turns into a rain of flowers, take everything that appears as the path of the Dharmakaya. Just as a lion has three kinds of power complete in itself, subdue the characteristics of hope and fear with equality. Whoever knows this is skilled in the profound essential point. The six dharmas that summarize the path of the Vehicle are: Recognize the illusion of the container and its contents as pure appearance and take it as the path. Recognize the suffering of samsara and take it as the path of compassion. Recognize the six realms of beings as parents and take it as the path of loving-kindness. Recognize the interdependence of cause and effect and take it as the path of the three vows. Recognize the four empowerments and the three doors and take them as the path of generation and completion stages. Recognize appearance, sound, and mind itself and take them as the path of the nature of reality. If you have these, there will be no wrong path or obscuration. The six essential dharmas for not being lazy are: Seeking a secluded remote place is an external extreme. The essential point is to keep the mind free from grasping and clinging in solitude. Wanting to seek instructions from words is an external extreme. The essential point is to seek profound methods of practice. Relying on accumulating wealth is an external extreme. The essential point is to learn to be content with whatever arises and to seek food. Following busy practice is an external extreme.
Tibetan
།བྱ་བྱེད་རྩལ་འཕྲོ་བོར་ནས་བྱེད་པ་གནད། །ཉམས་རྟོགས་བསགས་སྦྱོང་བསྐྱལ་༼༡༽ཏེ་ཕྱི་ཐལ་འགྲོ །ཟབ་མོ་གནད་བསྣུན་བཙན་ཐབས་བསྐྱེད་པ་གནད། །ས་ལམ་རིམ་གྱིས་འཚོལ་བ་ཕྱི་ཐལ་འགྲོ །སེམས་ཉིད་སྐུ་གསུམ་བརྟན་ཞིང་གོམས་པ་གནད། །ཉམས་སུ་བླངས་ན་སངས་རྒྱས་བྱང་ཆུབ་འགྲུབ། །གནས་དྲུག་དོན་ལ་བསླབ་པའི་ཆོས་དྲུག་ནི། །ཉམས་པ་མེད་པའི་བྱང་ཆུབ་སེམས་ལ་གནས། །ཚོགས་གཉིས་མི་ངོམས་ཕ་རོལ་ཕྱིན་ལ་གནས། །ཤེས་རབ་སྦྱང་ཕྱིར་ཆོས་ཀྱི་གཏམ་ལ་གནས། །བསམ་གཏན་བསྒྲུབ་ཕྱིར་དགོན་པ་དབེན་ལ་གནས། །འདུ་བྱེད་སྐྱུང་ཕྱིར་སྦྱངས་པའི་དོན་ལ་གནས། །ས་མཆོག་བསྒྲུབ་ཕྱིར་བླ་མ་བཀུར་ལ་གནས། །དེ་ལྟར་སུ་གནས་ཐེག་མཆོག་ལམ་ཆེན་ཞུགས། །ཉལ་ན་ལམ་དྲུག་ལེགས་པར་བསྟན་པ་ནི། །ལུས་སེམས་གཡོ་བ་སྤང་ཕྱིར་དགོན་པའི་ལམ། །བདག་གཞན་གདུང་བ་མེད་ཕྱིར་ཚང་༼༡༽པའི་ལམ། ། རང་བཞིན་འགྱོད་པ་མེད་ཕྱིར་ལེགས་པའི་ལམ། །ཡོན་ཏན་བསྒྲུབ་ཕྱིར་ཡང་དག་འཇོག་པའི་ལམ། །བརྩམས་པ་མཐར་ཕྱིན་བྱ་ཕྱིར་གྲུབ་པའི་ལམ། །སྔོན་ནས་ལེགས་པར་སྦྱང་ཕྱིར་ལྷུན་གྲུབ་ལམ། །མལ་དྲུག་སུ་ཉལ་བདེ་ཞིང་སྐྱིད་པ་ ཡིན། །ཐེག་ཆེན་རྣམས་ཀྱི་འགྲོ་བའི་ས་དྲུག་ནི། །སངས་རྒྱས་ཆོས་འདོད་ཆོས་ཉིད་ངང་དུ་འགྲོ། །སེམས་ཅན་དོན་འདོད་གང་འཚམས་ཆོས་སྟོན་འགྲོ། །རང་སེམས་རྟོགས་འདོད་དུག་གསུམ་མེད་པར་འགྲོ། །ཤེས་རབ་ཐོབ་འདོད་ཆོས་ཀྱི་རྒྱུན་དུ་འགྲོ། །གདུལ་བྱའི་དབང་གིས་སྐྱེ་བ་ཀུན་ཏུ་འགྲོ། །ཐར་ལམ་འདོད་པས་བླ་མ་བསྟེན་དུ་འགྲོ། །དེ་ལྟར་སུ་འགྲོ་སངས་རྒྱས་ཆོས་བསླབ་ཡིན། །ཡིད་གནས་དགོས་པའི་རྣམ་གྲངས་རྣམ་དྲུག་ནི། །དགེ་བའི་རྩ་བ་རྩོམ་ལ་ཡིད་གནས་དགོས། །ཆོས་ལ་ནན་ཏན་ལྷུར་བླང་ཡིད་གནས་དགོས། །བླ་མེད་བྱང་ཆུབ་ཡིད་ཞུགས་ཡིད་གནས་དགོས། །གཞན་དོན་བྱང་ཆུབ་སེམས་ལ་ཡིད་གནས་ དགོས། །ཉིན་མཚན་ཆོས་ཉིད་དོན་ལ་ཡིད་གནས་དགོས། །ངེས་འབྱུང་སྐྱོ་ཤས་བསྐྱེད་ལ་ཡིད་གནས་དགོས། །དེ་ལྟར་གང་བྱེད་རྒྱལ་སྲས་ལམ་བཟང་ཞུགས། ། ངག་དྲུག་རྣམ་གྲངས་རབ་ཏུ་བསྟན་པ་ནི། །སེམས་ཅན་སྤྱོད་པ་མི་ཟད་སྟོན་པའི་ངག །ཆོས་ཚུལ་རྒྱ་མཚོ་རབ་ཏུ་སྟོན་པའི་ངག །སངས་རྒྱས་ཡོན་ཏན་བསྔགས་པ་བརྗོད་པའི་ངག །ཐེག་ཆེན་མི་ཟད་རབ་ཏུ་སྟོན་པའི་ངག །ཕྱོགས་བཅུའི་ནམ་མཁའ་ཆོས་སྒྲས་འགེངས་པའི་ངག །འཁོར་བ་འཇིག་ཅིང་མྱ་ངན་འདའ་སྟོན་ ངག །དེ་དག་སུ་ལྡན་རྒྱལ་བའི་སྲས་པོ་ཆེ། །ལུས་དྲུག་རྣམ་འཕྲུལ་ར
Chinese
捨棄徒勞無益的行為，把握實修的要點至關重要。積累、淨化體驗和覺悟，避免外在的過度行為。深入要點，以堅定的方式生起（覺悟）至關重要，避免按部就班地尋找道次第。堅定並熟悉心性三身至關重要，如果能實修，就能成就佛陀的菩提果位。 為了理解六種境界的意義，需要學習六種法：安住於不退轉的菩提心中；安住於不厭足地積累二資糧的波羅蜜多中；為了修習智慧，安住於佛法的談論中；為了修習禪定，安住於寂靜的寺廟中；為了減少俗務，安住於所學的意義中；為了成就殊勝的果位，安住於恭敬上師。如此安住之人，便進入了大乘的偉大道路。 睡眠時，六種道路被完美地闡述：為了捨棄身心的動搖，是寺廟的道路；為了沒有自他的痛苦，是圓滿的道路；為了沒有自發的後悔，是良善的道路；為了成就功德，是正確安住的道路；為了完成所開始之事，是成就的道路；為了從一開始就完美地修習，是任運成就的道路。誰能安睡於這六種臥具之上，便是安樂自在之人。 大乘行者的六種行處是：渴望佛法，在法性中行走；渴望利益眾生，隨機說法而行；渴望證悟自心，無有三毒而行；渴望獲得智慧，在佛法的延續中行走；依據所化眾生的根器，在一切生中行走；渴望解脫之道，依止上師而行。如此行走之人，便是學習佛法之人。 需要意念安住的六種法是：在開始善行之根本時，需要意念安住；對於佛法，需要精進努力地意念安住；對於無上菩提，需要意念融入地意念安住；為了利益他人，需要意念安住於菩提心中；日日夜夜，需要意念安住於法性之意義中；在生起出離心和厭離心時，需要意念安住。如此行持之人，便進入了聖者的良善道路。 六種語的種類被完美地闡述：宣說眾生無盡行為的語；完美宣說如海般佛法之道的語；讚頌佛陀功德的語；完美宣說無盡大乘的語；以佛法之音充滿十方虛空的語；宣說輪迴毀滅並證得寂滅的語。誰擁有這些，便是偉大的佛子。六種身的幻化...
English
It is crucial to abandon futile actions and grasp the essential points of practice. Accumulate and purify experiences and realizations, avoiding excessive external behaviors. It is essential to penetrate the profound points and generate (awakening) in a steadfast manner, avoiding searching for the stages of the path step by step. It is crucial to stabilize and familiarize oneself with the three bodies of mind-essence; if one can practice, one will accomplish the Bodhi state of the Buddha. In order to understand the meaning of the six abodes, one needs to study the six dharmas: Abiding in the irreversible Bodhicitta; abiding in the Paramitas of accumulating the two accumulations without satisfaction; in order to practice wisdom, abiding in the discussions of the Dharma; in order to practice Samadhi, abiding in the quiet monastery; in order to reduce mundane affairs, abiding in the meaning of what has been learned; in order to accomplish the supreme state, abiding in respecting the Guru. One who abides in this way enters the great path of the Mahayana. When sleeping, the six paths are perfectly explained: In order to abandon the movement of body and mind, it is the path of the monastery; in order to have no suffering for oneself and others, it is the path of completeness; in order to have no spontaneous regret, it is the path of goodness; in order to accomplish merits, it is the path of correct abiding; in order to complete what has been started, it is the path of accomplishment; in order to practice perfectly from the beginning, it is the path of spontaneous accomplishment. Whoever sleeps on these six beds is a person of ease and comfort. The six places of activity for Mahayana practitioners are: Desiring the Dharma, walking in the nature of Dharma; desiring to benefit sentient beings, walking by teaching the Dharma as appropriate; desiring to realize one's own mind, walking without the three poisons; desiring to obtain wisdom, walking in the continuation of the Dharma; according to the capacity of the beings to be tamed, walking in all lives; desiring the path of liberation, walking by relying on the Guru. One who walks in this way is a person who studies the Dharma. The six dharmas that require mindfulness are: When starting the root of virtuous deeds, one needs to abide with mindfulness; for the Dharma, one needs to abide with diligent effort; for the unsurpassed Bodhi, one needs to abide with mindfulness of absorption; in order to benefit others, one needs to abide with mindfulness in Bodhicitta; day and night, one needs to abide with mindfulness in the meaning of the nature of Dharma; when generating renunciation and weariness, one needs to abide with mindfulness. One who acts in this way enters the good path of the Bodhisattvas. The types of six speech are perfectly explained: The speech that proclaims the inexhaustible actions of sentient beings; the speech that perfectly proclaims the Dharma path like the ocean; the speech that praises the qualities of the Buddha; the speech that perfectly proclaims the inexhaustible Mahayana; the speech that fills the ten directions of space with the sound of Dharma; the speech that proclaims the destruction of Samsara and the attainment of Nirvana. Whoever possesses these is a great son of the Buddha. The emanations of the six bodies...