Chinese
如果快乐就修习快乐，并且特别努力。如果没有快乐，就想在世间也有像我一样，因不具备三因（因，缘，方法）而没有修成佛法的人，多得不可思议，心生怜悯。把他们全部承担在自己身上。奉献自己的身体等等，使他们生起这三种因，想着享用大乘法。修习不退失的三种方法。 意思是说，所有的大乘佛法都依赖于学生的信心和恭敬，所以任何时候都不要对上师失去佛的观念。通过这种方式，对上师的信心和恭敬就不会减退。 还有，认为修心是大乘的精髓，是成佛的因，像强壮的种子一样，不与任何法相混淆地修持，这样修心就不会失去兴趣。对于大乘和小乘的承诺和誓言，要树立强烈的羞耻心和惭愧感，即使是细微的过失也要避免沾染，要谨慎地守护所学，不要退失。要具备不离的三种。 意思是说，身体方面，不要离开对上师的侍奉，对三宝的供养，对护法和鬼神的朵玛，顶礼和绕转等等身体的善行。 语言方面，不要离开皈依，念诵和口头背诵等等语言的善行。 意识方面，不要离开修习两种菩提心，并且对于执着自我等等的烦恼妄念，要具备不可思议的勇气来摧毁它们。 总之，身体、语言和意识这三者，任何时候都不要离开行持善法。对于被激怒的人要经常修习。 意思是说，对于自己的敌人，直接面对时产生的愤怒和怨恨，是由于经常相处而产生的。正如所说，对于那些表面上和睦相处，虽然对方没有加害，但自己却心怀不满，或者对方没有憎恨，但自己却不喜欢的人，修心有失去的危险，所以要特别加以利用，像对待心肝宝贝一样地思考和修心。 还有，上师、父母和菩萨是重要的对境，如果造了恶业，果报是不可思议的，所以要特别加以利用和修习。
English
If there is happiness, cultivate happiness and make special efforts. If there is no happiness, think that in this world there are countless beings like yourself who have not attained Dharma because they lack the three causes (cause, condition, method), and feel compassion. Take all of them upon yourself. By offering your body and so on, cause these three causes to arise in them, thinking that they will enjoy the Great Vehicle. Meditate on the three things that do not diminish. This means that all the Mahayana Dharma depends on the student's faith and respect, so at all times do not lose the perception of the Lama as a Buddha. Through this, faith and respect for the Lama will not diminish. Also, thinking that mind training is the essence of the Great Vehicle, the cause of Buddhahood, like a strong seed, practice without mixing with any other Dharma, so that the joy of mind training does not diminish. For the vows and commitments of the Great and Small Vehicles, establish a strong sense of shame and embarrassment, avoid even the slightest fault, and learn to protect what you have learned with mindfulness, so that it does not diminish. Be endowed with the three inseparable things. This means that in terms of body, do not be separated from serving the Lama, offering to the Three Jewels, offering tormas to the Dharma protectors and spirits, prostrations and circumambulations, and other bodily virtuous deeds. In terms of speech, do not be separated from taking refuge, reciting mantras, and oral recitations, and other virtuous deeds of speech. In terms of mind, do not be separated from cultivating the two aspects of Bodhicitta, and have inconceivable courage to destroy all the disturbing thoughts such as clinging to self. In short, the three aspects of body, speech, and mind should not be separated from practicing virtuous Dharma at all times. Always train those who are provoked. This means that the anger and resentment that arises when facing one's enemies directly comes from being in constant contact. As it is said, for those who are outwardly harmonious, but you harbor resentment even though they have not harmed you, or those who do not hate you, but you dislike, there is a danger of losing mind training, so use them especially, think of them as your heart's treasure and train your mind. Also, the Lama, parents, and Bodhisattvas are important objects, and if you accumulate negative karma, the ripening of the consequences is inconceivable, so use them especially and train.