English
Act in accordance with the circumstances. The four entrustments for accomplishing the purpose are: When the mind is restless, concentrate on one thing. Practice without hesitation, persevere to the end. Do not be discouraged or懈怠, strive diligently. Do not hold onto hope and fear, let go of everything. The four joys to be cultivated are: If it benefits others, then even suffering oneself is joyful. For the sake of Dharma, Even if the blame is great, be joyful. Better to die than to be ashamed of the Three Jewels. If one is not valued because they are not in accordance with the Dharma, be joyful. The four necessities, the wise person's inheritance, are: When relying on a lama, one needs to apply the instructions. When maintaining independence, one needs to be decisive. When virtues arise, one needs to be without attachment. When misfortune occurs, one needs to transform it into the path. The four excellences needed by all schools are: Among many people, it is excellent to speak little. When alone, it is excellent to maintain discipline. A mind without bias, it is excellent to reduce it. Whatever one does, it is excellent to consider it carefully before acting. The four places one should not go are: If one's views are boastful and shameless, the Dharma will decline. If one teaches Dharma before being mature, one will bring about their own destruction. If an incapable person is meddlesome, it will be in vain. If one benefits beings before the time is right, one will become a lion without duality (meaning: bring about one's own destruction). Even if it is a small matter, one should consider the long-term benefits. Do not argue with sophists, lest greed and hatred arise. Do not argue with fools, lest weariness arise. Even if it is a good saying from a child's mouth, one should inquire. If one speaks what is not Dharma, even the words of the guru should be abandoned. The four things to be abandoned after knowing them are: Looking at meaningless杂书will increase妄念. If there are too many things to do, one will lose the root. Bad examples will cause one's own mind to become lax. Too much idle talk will awaken the poison of afflictions. The four Dharmas that are satisfying in both the present and the future are: Even if one only protects one aspect, it is satisfying if there is no hypocrisy. Even if one does not know much, it is satisfying if one gains certainty. Even if there is no benefit, it is satisfying if there is no harmful intent. Even if there is no bias, it is satisfying if one can maintain one's own stance. The four things that are comfortable no matter how one does them are: If one is decisive, it is comfortable no matter how one does it. If one's mind is pure, it is comfortable whether one lives or dies. If there is no attachment or aversion, it is comfortable no matter who one associates with. Even if one encounters misfortune, it is comfortable if one has no expectations. Entrusting one's mind to the four satisfactions is: Even if others are not pleased, it is satisfying as long as there is no hypocrisy. Even if there are no signs of accomplishment, it is satisfying as long as it is in accordance with the Dharma. Even if realization is low, it is satisfying as long as one can subdue afflictions. Diligent
Tibetan
འགྲུས་ཞན་ཡང་རེས་འཇོག་མེད་པས་ཆོག །གལ་གནད་ཆེ་བའི་ཐག་ཆོད་རྣམ་བཞི་ནི། །བླ་མ་སངས་རྒྱས་དངོས་སུ་ཁོ་ཐག་བཅད། །རང་སེམས་མ་བཅོས་ཆོས་སྐུར་ཁོ་ཐག་བཅད། །འདིར་སྣང་ཞེན་འཛིན་མི་བྱ་ཁོ་ཐག་བཅད། །བློ་ཕུགས་ཆོས་ལ་གཏད་པར་ཁོ་ཐག་བཅད། །རྒྱུན་དུ་དགོས་པའི་སྤྱོད་ལམ་རྣམ་བཞི་ནི། །རང་གིས་བལྟས་ན་རང་ཡིད་ཆེས་པར་བྱ། །གཞན་གྱིས་བལྟས་ན་གཞན་དག་མགུ་བར་བྱ། །དཀོན་མཆོག་བླ་མས་གཟིགས་ན་མི་ཁྲེལ་བྱ། །སངས་རྒྱས་སེམས་ཅན་གཉིས་ མི་བསླུ་བྱ། །མེད་པ་རྣམ་བཞིར་མགོ་གཏད་བྱ་བ་ནི། །བྱིན་རླབས་སྤྱན་རས་གཟིགས་ལས་ཆེ་བ་མེད། །རིག་སྔགས་ཡི་གེ་དྲུག་ལས་ཟབ་པ་མེད། །དག་སྣང་ཁྱེར་སོ་གསུམ་ལས་དཀའ་བ་མེད། འགྲོ་དོན་སེམས་བསྐྱེད་བཟང་ལས་ལྷག་པ་མེད། །དང་དུ་ལེན་པའི་དྲིན་ཆེན་རྣམ་བཞི་ནི། །རང་ལ་ངོ་སྤྲོད་བླ་མ་བཀའ་དྲིན་ཆེ། །བོད་ལ་ཨོ་རྒྱན་ཆེན་པོ་བཀའ་དྲིན་ཆེ། །ཐར་པ་བསྒྲུབ་ལ་དམྱལ་བ་བཀའ་དྲིན་ཆེ། །དངོས་གྲུབ་ཐོབ་ལ་རྐྱེན་ངན་བཀའ་དྲིན་ཆེ། །འདུག་ཚུལ་འདི་བཞི་སེམས་ལ་སྐོར་རྫོགས་བྱ། །ཕྱོགས་རིས་ཆེ་བ་ཆོས་པའི་མཚངས་སུ་འདུག །རྣམ་རྟོག་མང་བ་བདུད་ཀྱི་གཡབ་མོར་འདུག །ང་རྒྱལ་རློམ་སེམས་འཁོར་བའི་གཏིང་རྡོར་འདུག །ཕྱོགས་རེར་ཞེན་པ་ཐོས་ཆུང་སྐྱོན་དུ་འདུག །མ་ནུས་ཇོ་བཟང་འདྲ་བ་རྣམ་བཞི་ནི། །སེམས་རྒྱུད་ཐུལ་ན་འདུག་ས་གར་ཡང་འདྲ། །སྐྱོང་ལུགས་ཤེས་ན་སྒྲིམ་གློད་གང་བྱས་འདྲ། །ལམ་ཁྱེར་ཤེས་ན་སྐྱིད་སྡུག་གང་བྱུང་འདྲ། །ཉམས་ལེན་ནུས་ན་དམ་ཆོས་གང་བསྒྲུབ་འདྲ། །བསྒོམ་པར་བྱ་བའི་མདོ་འགག་རྣམ་བཞི་ནི། །དགེ་སྦྱོར་སྙིང་པོ་བླ་མའི་མོས་གུས་བསྒོམ། །ཉམས་ལེན་སྙིང་པོ་བྱམས་དང་སྙིང་རྗེ་བསྒོམ། །སྤྲོས་བཅས་སྙིང་པོ་བཏང་ལེན་རྡོར་བཟླས་བསྒོམ། །སྤྲོས་མེད་སྙིང་པོ་ཕྱག་རྫོགས་ཟུང་འཇུག་བསྒོམ། །གཅིག་ཏུ་གལ་ཆེ་ཟབ་པའི་ཆོས་ བཞི་ནི། །བྱ་ཐབས་སླ་ཡང་རྡོ་རུས་གཏུགས་པ་ཟབ། །དང་པོར་ཉམས་ལེན་གང་བྱས་མཐར་འདོན་ཟབ། །རྟག་ཏུ་དྲན་ཤེས་རང་ཚུགས་མ་ཤོར་ཟབ། །གང་བྱུང་དགོས་ཀྱང་དང་པོ་བཅོས་པ་ཟབ། །དུས་རྒྱུན་དགོས་པའི་མི་ལྟོ་རྣམ་བཞི་ནི། །ས་ཆོད་ཆུང་ཡང་མི་ལྟོ་ངོ་བོ་སྐྱོང་། །ཆོས་སྤྱོད་མ་ནུས་མེ་ལྟོ་རང་རྒྱུད་འདུལ། །ཡོད་ཀྱང་མི་ལྟོ་ཞེན་མོས་གུས་སྙིང་རྗེ་སེམས་ངོ་སོགས། ཆགས་འཛིན་འཁྲི་ས་བཅད། །མེད་ཀྱང་མི་ལྟོ་ནམ་འཆི་ཆ་མེད་བསམ། །མ་བྱས་ཐབས་མེད་བགྲོད་གཅིག་བཞི་པ་ནི། །ཐུགས་ཡིད་གཅིག་ཏུ་འདྲེས་ཀྱང་མོས་གུས་བྱ།
Chinese
即使努力不够，不间断也可以。最重要的四种决定是：下决心视上师为真佛；下决心视自心为无为法身；下决心不贪恋现世；下决心将全部希望寄托于佛法。 经常需要的四种行为是：自己看时，要对自己有信心；别人看时，要让别人满意；圣者上师看时，不要感到羞愧；不要欺骗佛和众生。 必须避免的四件事是：没有比观世音菩萨的加持更大的；没有比六字真言（唵嘛呢叭咪吽，梵文：oṃ maṇi padme hūṃ，梵文罗马拟音：oṃ maṇi padme hūṃ，汉语字面意思： 嗡啊！莲中的珍宝！吽！）更深的咒语；没有比保持清净的见解更难的；没有比利益众生的菩提心更好的。 乐于接受的四种恩情是： 指引自己的上师恩情大；对西藏来说，乌金大士（莲花生大士）恩情大；为了获得解脱，地狱恩情大；为了获得成就，逆境恩情大。 这四种状态要铭记于心。 过于偏袒就像是修行人的耻辱；过多的妄念就像是魔鬼的诱饵；骄傲自大就像是轮回的深渊；执着于一方就像是知识浅薄的过错。 四种像玛努斯·觉桑一样的情况是：如果能调伏自心，在哪里都一样；如果懂得如何修行，严厉或放松都一样；如果懂得如何运用法道，快乐或痛苦都一样；如果能够实修，修持任何正法都一样。 需要修习的四个关键点是：修习以对上师的虔诚为核心的善行；修习以慈悲为核心的修行；修习以给予和接受（施受法）及金刚念诵为核心的修行；修习以大手印和圆满次第双运为核心的无戏论修行。 至关重要的四种甚深之法是：方法简单，但如同石骨相撞般深刻；最初无论修持什么，最终都要达到极致；始终保持正念和觉知，不失去自控力；无论发生什么，最初的调整都至关重要。 经常需要的四种“不吃”是：即使土地贫瘠，也要守护“不吃”的本质；即使不能行持佛法，也要用“火食”来调伏自心；即使拥有，也要“不吃”贪恋、执着、虔诚、慈悲和心性等等，断除贪恋和执着的根源；即使没有，也要“不吃”，想着死亡随时可能到来。 不得不做的唯一途径是：即使心意融为一体，也要保持虔诚。
English
Even if the effort is weak, it is acceptable if it is continuous. The four most important decisions are: Decide that the Lama is the actual Buddha; Decide that one's own mind, uncorrected, is the Dharmakaya; Decide not to be attached to appearances; Decide to place all hope in the Dharma. The four behaviors that are always needed are: When you look at yourself, have confidence in yourself; When others look at you, make them happy; When the Precious Ones and Lamas look at you, do not be ashamed; Do not deceive the Buddhas and sentient beings. The four things to avoid are: There is no blessing greater than that of Chenrezig (Avalokiteśvara); There is no mantra deeper than the six-syllable mantra (oṃ maṇi padme hūṃ, Devanagari: ॐ मणि पद्मे हूँ, IAST: oṃ maṇi padme hūṃ, meaning: Om, the jewel in the lotus, hum); There is nothing more difficult than maintaining pure perception; There is nothing better than the Bodhicitta of benefiting beings. The four kindnesses to accept willingly are: The Lama who introduces you to yourself is very kind; For Tibet, the Great Orgyen (Padmasambhava) is very kind; For achieving liberation, hell is very kind; For attaining Siddhi, adverse conditions are very kind. Keep these four states in mind completely. Being overly biased is like a disgrace to a Dharma practitioner; Having too many thoughts is like a lure of the devil; Pride and arrogance are like the foundation stone of Samsara; Being attached to one side is like a fault of little knowledge. The four situations like Manu Josang are: If the mindstream is tamed, any place is the same; If you know how to practice, strictness or relaxation is the same; If you know how to apply the path, happiness or suffering is the same; If you are able to practice, practicing any Dharma is the same. The four key points to meditate on are: Meditate on virtue with devotion to the Lama as the essence; Meditate on practice with love and compassion as the essence; Meditate on meditation with giving and taking (Tonglen) and Vajra recitation as the essence; Meditate on non-elaboration with Mahamudra and Dzogchen union as the essence. The four most important and profound Dharmas are: The method is easy, but it is as profound as striking stone against bone; Whatever practice you do at the beginning, it is profound to bring it to the end; It is profound to always maintain mindfulness and awareness, and not lose self-control; Whatever happens, it is profound to correct it at the beginning. The four "non-eatings" that are always needed are: Even if the land is barren, protect the essence of "non-eating"; Even if you cannot practice the Dharma, subdue your mindstream with "fire food"; Even if you have it, "do not eat" attachment, clinging, devotion, compassion, and the nature of mind, etc., cut off the root of attachment and clinging; Even if you do not have it, "do not eat", thinking that death may come at any time. The only way to go that cannot be avoided is: Even if the mind and heart are one, maintain devotion.