Chinese
才能对自己的能力进行控制。这里说到：极其难得的珍贵人身已获得，对于取舍之处皆能清楚显示，与甘露般的正法之海相遇后，怎能忍受毫无意义地空耗呢？年月在逐渐减少，漫长劫数的时间也迅速耗尽，争斗时代的人寿又何必多说呢？不要受拖延懒惰的支配啊！极其珍爱的身体也迅速舍弃，家园财富等又何必多说呢？赞美的歌声和悦耳的言语如同山谷的回音，对于没有意义的事物，谁会执着呢？善恶之业跟随心而行，来世投生何处没有自主权，在六道深渊中被业力牵引之时，除了佛法以外的一切行为都会欺骗你。轮回的痛苦如同巨大的海洋，深不见底，难以超越，一个接着一个，如同水中的波浪，这痛苦的轮回没有尽头。名为轮回痛苦的另一种事物，并非真实存在且具有自主性，只是心性迷惑时显现的景象，却如真实存在一般感受痛苦。例如，一个人睡着做梦时，梦见自己坠入悬崖，身体受到伤害，虽然没有悬崖，也没有坠落的身体，却如真实坠落一般感受痛苦。内外一切有情和无情事物中，所谓的“我”和“我的”永远不会成立，因此，只为自己着想是错误的。如同虚空般无边的众生都是自心的幻觉。为了使幻觉之海干涸，如果努力精进自己的心，幻觉消除后，在原始的本性中，就能获得恒常安住的佛陀果位。不清净的显现，能取所取是轮回的法，执着于存在是常见。胜义法界的智慧精华，如果认为不存在则是断见的下劣者。人和合等有为事物，如果认为不会坏灭是常常见。因果缘起无碍显现，否认善恶业是断见。世俗谛也远离常断二边，胜义的特征上也
English
Then the ability to control one's own power arises. Here it is said: It is extremely rare to obtain a precious human body. It clearly shows all the places to be taken and abandoned. Having met the ocean of nectar-like Dharma, how can one bear to waste it meaninglessly? As the number of years and months gradually decreases, the time of long kalpas also quickly runs out. What need is there to mention the lifespan of people in the age of strife? Do not be dominated by procrastination and laziness! The body that is so cherished is also quickly abandoned. What need is there to mention lands, possessions, and so on? Praising songs and pleasant words are like echoes in a valley. Who would be attached to something that has no essence? Good and evil deeds follow the mind. There is no freedom to be reborn in the next world. When led by karma into the abyss of the six realms, all actions other than Dharma will deceive you. The suffering of samsara is like a great ocean, its depths are invisible and it is very difficult to cross. One after another, like waves in the water, this cycle of suffering has no end. Another thing called the suffering of samsara does not truly exist and is not independent. It is only when the mind is confused that the clear appearance arises, but one experiences suffering as if it were real. For example, when a person falls asleep and dreams, he dreams that he has fallen into a cliff and his body has been harmed. Although there is no cliff and no body that has fallen, he experiences suffering as if he had actually fallen. In all sentient and insentient things, inside and outside, the so-called "I" and "mine" will never be established. Therefore, thinking only of oneself is a mistake. All sentient beings as vast as space are illusions of one's own mind. In order to dry up the ocean of illusion, if one diligently exerts great effort in one's own mind, when the illusion is dispelled, one will attain the state of Buddhahood, which abides eternally in the original nature. Impure appearances, the object of grasping and the grasper, are the Dharma of samsara. Those who hold onto existence are always holding onto permanence. The essence of the wisdom of the ultimate realm, if one thinks it does not exist, is the inferior of nihilistic views. People and compounded things, if one thinks they will not perish, it is a permanent view. Cause and effect, dependent origination, arise unceasingly. Denying good and evil karma is a nihilistic view. The conventional truth is also free from the extremes of permanence and annihilation, and also on the characteristics of the ultimate
Chinese
舍弃。（罪恶）如果这样了解，就是清净的见解。否则，即使口说大话，也会失去要义。胜义自明如来藏，具足一切相，自性不变。世俗轮回涅槃一切法，从未存在过。这就是清净见解的精髓。恒常以身语意舍弃罪恶，生起善心和善行，以及善语，并生起利益他人的心。这是大小乘共同需要的行持。精通一切学问和正法，获得一切功德，修持一切禅定，舍弃一切过失，进入一切乘，依靠一切方便，成办一切众生的利益。对于善法，没有不修持的。一切行为都回向给众生，观修对他人的一切善行都感到欢喜。这是大乘一切的行持。即使行持善良，也没有执着，对于取舍之处非常仔细。一切行持都了知如幻。这是佛子清净的戒律。一切显现都是坛城轮，一切声响都是语，心性是意金刚。特别地信奉，并且远离名相执着。观想上师是诸佛的总集之体性。以对密咒本尊不退转的信心，像保护生命一样守护誓言，并且对殊胜的密咒行持有恭敬心。这是金刚乘的行持。从自己的微细行为开始取舍，并且精通伟大者的方便法门。对于奇妙的行持也生起信心并且心中能够容纳，对于任何显现都能做到平等并且没有执着。如果这样做，就不会走上邪道。完全不陷入自私的贪恋，以慈悲心唯一成办利他之事。虽然众生没有自性，但以慈悲心，一切正确的行持都包含于此。一心修持实修时，此生短暂无意义，如闪电般。三界痛苦如火坑，对此从内心深处生起强烈的出离心。对痛苦的众生生起慈悲心，并且生起修持菩提的强烈意愿。 ভালোভাবে了解实相离戏论的胜义空性后，生起殊胜的信心。次第修持止观，一心专注。不被分别念的风所动摇，寂静。
English
Abandon. If you understand in this way, it is pure view. Otherwise, even if you speak big words, you will lose the point. The ultimate self-aware Sugatagarbha is complete with all aspects and its nature is unchanging. All phenomena of samsara and nirvana have never existed. That is the essence of pure view. Always abandon sins with body, speech, and mind. Generate virtuous thoughts and virtuous actions, as well as virtuous words, and generate the intention to benefit others. This is the conduct needed by all vehicles. Be proficient in all arts and sciences and the sacred Dharma. Obtain all qualities, accomplish all samadhis. Abandon all faults, enter all vehicles. Rely on all methods, accomplish the benefit of all sentient beings. There is nothing that is not practiced in virtuous Dharma. Dedicate all actions to the benefit of sentient beings. Meditate on rejoicing in all the virtues of others. This is the conduct of all the Great Vehicle. Even if the conduct is good, there is no clinging, and one is very careful about what to accept and reject. All conduct is known to be like an illusion. This is the pure discipline of the sons of the Buddhas. All appearances are mandalas and wheels, all sounds are speech, and the nature of mind is Vajra mind. Especially have faith and be free from clinging to names. Meditate on the Lama as the embodiment of all Buddhas. With unwavering faith in the secret mantra deity, guard the vows like protecting one's life, and have reverence for the supreme mantra practice. This is the practice of the Vajra Vehicle. Starting from one's own subtle actions, accept and reject, and be skilled in the methods of the great ones. Also have faith in wonderful conduct and be able to accommodate it in your mind, and be able to equalize whatever arises and be without attachment. If you do this, you will not go astray. Without ever falling into selfish attachment, accomplish only the benefit of others with a compassionate heart. Although beings have no self-nature, with compassion, all correct conduct is included in this. When practicing single-pointed practice, this life is short and meaningless, like a flash of lightning. The suffering of the three realms is like a pit of fire, and from the depths of your heart, generate a strong renunciation for this. Generate compassion for suffering beings, and generate a great burden of aspiration to practice enlightenment. After well understanding the ultimate emptiness of reality, which is free from elaboration, generate supreme faith. Gradually cultivate shamatha and vipassana, and meditate single-pointedly. Stillness, unmoved by the winds of conceptual thought.
Tibetan
གནས་དང༌། །སེམས་ཉིད་གསལ་སྟོང་རིག་པའི་ལྷག་མཐོང་སྟེ། །ཞི་ལྷག་ཟུང་འཇུག་རྣལ་འབྱོར་བསྒོམས་གྱུར་ན། །ཉོན་མོངས་གཡུལ་ལས་མྱུར་དུ་རྒྱལ་བར་འགྱུར། །སྔགས་བཟླས་དཀྱིལ་འཁོར་འཁོར་ལོ་བསྒོམ་པ་སོགས། །སྣ་ཚོགས་ཐབས་ཀྱང་གཞན་གྱི་དོན་དུ་སྒྲུབ། །ཟབ་མོའི་གནད་ལ་བླ་མའི་ལུང་བཞིན་དུ། །ཡེ་ཤེས་ཆེན་པོའི་རྣལ་འབྱོར་འབད་པས་བསྒོམ། །རྣམ་རྟོག་ཐམས་ཅད་སྤྲིན་བཞིན་གློ་བུར་བ། །སེམས་ཉིད་སྤྲོས་བྲལ་མཁའ་བཞིན་འགྱུར་བ་མེད། །དབྱིངས་རིག་ཙམ་ལ་གཡོ་བ་མེད་པར་བསྒོམ། །ཉམས་ལེན་སྒོམ་པའི་སྙིང་པོ་དེར་འདུས་སོ། །ལྟ་སྒོམ་སྤྱོད་པ་མ་ནོར་ཉམས་བླངས་ན། །འབྲས་བུ་མཆོག་ལ་སོམ་ཉི་ག་ལ་ཡོད། །རྒྱུ་ཚོགས་མ་ལུས་ཚང་ཞིང་འཛོམ་པ་ལ། །འབྲས་བུ་འབྱུང་བ་སུས་ཀྱང་བཟློག་ཏུ་མེད། །རྒྱལ་བས་ས་ལམ་རིམ་པ་མང་གསུངས་ན། །ས་ལམ་རིམ་པ་འགོག་པ་གད་མོའི་གནས། །དེ་ཕྱིར་རིམ་པས་ལམ་རྣམས་བགྲོད་བྱས་ནས། །མཐར་ཐུག་བྱང་ཆུབ་གནས་སུ་ཕྱིན་པར་འགྱུར། །ཆོས་སྐུ་སྤྲོས་དང་བྲལ་བའི་ཡེ་ཤེས་ཀྱང༌། ། སྣང་མེད་མུན་ནག་ལྟ་བུ་མ་ཡིན་ཏེ། །དུས་གསུམ་ཤེས་བྱའི་དཀྱིལ་འཁོར་མ་ལུས་པའི། །ཇི་ལྟ་ཇི་སྙེད་གནས་ཚུལ་གསལ་བར་མཁྱེན། །ཡེ་ཤེས་ཆེན་པོའི་རང་སྣང་འགག་མེད་ལས། །གཞན་སེམས་དག་པའི་བློའི་མེ་ལོང་དུ། །གཟུགས་སྐུའི་སྣང་བརྙན་དཔག་མེད་འཆར་བ་ཡིན། །དེ་ལས་ལྷུན་གྲུབ་འབད་རྩོལ་མེད་པ་རུ། །དུས་གསུམ་གདུལ་བྱ་འགྲོ་བ་མཐའ་དག་ལ། །གང་ལ་གང་འདུལ་འཕྲིན་ལས་འཇུག་པར་འགྱུར། །དེ་ལྟར་མཆོག་ཏུ་གདམས་པ་ཟབ་མོ་འདི། །དམ་པ་ཁྱེད་ཀྱི་ཐུགས་སུ་བྱོན་གྱུར་ནས། །དཔག་ཡས་སྐལ་ལྡན་གདུལ་བྱའི་ཚོགས་རྣམས་ལ། །དམ་ཆོས་བདུད་རྩིའི་དགའ་སྟོན་འགྱེད་པར་ཤོག། །།ཅེས་པ་འདི་ཡང་མདོ་ཁམས་སྨད་ཀྱི་རྒྱལ་ཁམས་ནས་དཔལ་ཇོ་ནང་པའི་བསྟན་འཛིན་ཆེན་པོ། །རྒྱལ་བའི་བསྟན་པ་རིན་པོ་ཆེའི་རིང་ལུགས་པ། བླ་མ་ཀ་བཞི་པ་ཀུན་དགའ་ལྷུན་གྲུབ་ཞེས་བྱ་བའི་གསུང་གིས་བསྐུལ་ནས། རྒྱལ་ཁམས་པ་ཏཱ་ར་ནཱ་ཐས་སྨྲས་པའོ།། །། རི་ཁྲོད་པ་ནམ་མཁའི་སེང་གེ་ལ་འཕྲིན་དུ་བསྐུར་བ། རྒྱལ་ཁམས་པ་ཏཱ་ར་ནཱ་ཐའི་གཏམ། རི་ཁྲོད་པ་ནམ་མཁའི་སེང་གེ་ལ་འཕྲིན་དུ་བསྐུར་བ། སྒྲུབ་པ་འཕེལ་བར་ཡོད་འདུག་པ་ཡིད་སྤྲོ། ངེད་ཀྱང་ཆོས་འཕེལ་བར་ཡོད། སྐབས་ཀྱི་དོན། གནས་ལུགས་དང་རྗེས་སུ་འབྲེལ་བའི་གཏམ་ཅུང་ཟད་བཤད་ན། གནས་ལུགས་ དོན་གྱི་སངས་རྒྱས་ཕྱི་རོལ་ནས་བཙལ་མ་དགོས་པར། རང་ལ་གདོད་མ་ནས་ཡོད་པ་དེར་གདའ། རང་དུ་མ་ཟད
Chinese
处所啊！心性光明空性的智慧胜观啊！如果修习止观双运瑜伽，就能迅速战胜烦恼之战。念诵咒语、观修坛城、法轮等等，也以各种方法成办他人的利益。对于甚深之要，如上师之教言一般，努力修习大智慧的瑜伽。一切分别念如云般倏然而逝，心性离戏如虚空般不变。在法界智慧上，无动摇地修习，修行的精要都汇集于此。如果见、修、行持不谬误地修习，对于获得殊胜果位，还有什么怀疑呢？如果所有因缘聚合圆满，果的产生是谁也无法阻挡的。胜者（佛陀）宣说了众多地道的次第，遮止地道次第是可笑之处。因此，次第行道之后，终将到达究竟菩提之境。法身离戏的智慧，并非如无光之黑暗，而是对三时所知的一切坛城，如所有、尽所有的实相，都清晰明了。从大智慧的无碍自显中，在他者清净之心的明镜中，显现无数色身的影像。由此，无需勤作，任运自成地，对三时的一切所化众生，都能随其根器而行事业。如是殊胜甚深之教言，如果融入您（上师）的心中，愿能对无量具缘所化之众，广施正法甘露之盛宴。此乃应多康下区之国王之请，由吉祥觉囊派之大持教者，胜者教法之珍宝传承者，喇嘛噶举巴衮噶伦珠之语所劝请，嘉喀巴达热纳塔所说也。 致信于山居者南喀桑给： 嘉喀巴达热纳塔之语。致信于山居者南喀桑给。修行增上，甚是欣慰。我等之佛法亦在增上。关于正事，略说一些与实相相关的谈话，实相之 义，无需从外寻找佛陀，本来就存在于自身之中。不仅存在于自身
English
Place! The clear and empty wisdom of mind itself is superior insight! If you meditate on the union of calm and insight yoga, you will quickly win the battle against afflictions. Reciting mantras, meditating on mandalas, wheels, etc., also accomplish the benefit of others through various methods. Regarding the profound essence, like the guru's instructions, diligently meditate on the yoga of great wisdom. All thoughts are fleeting like clouds, the nature of mind is free from elaboration, unchanging like the sky. Meditate without wavering on the wisdom of the realm of reality, the essence of practice and meditation is gathered there. If you practice view, meditation, and conduct without error, what doubt is there about attaining the supreme fruit? If all causes and conditions are complete and perfect, no one can prevent the arising of the fruit. The Victorious Ones (Buddhas) have spoken of many stages of grounds and paths, denying the stages of grounds and paths is a laughing matter. Therefore, having traversed the paths in stages, you will eventually reach the state of ultimate enlightenment. The wisdom of the Dharmakaya, free from elaboration, is not like a dark darkness without light, but clearly knows the reality of all mandalas of knowable objects of the three times, as they are and as many as they are. From the unobstructed self-appearance of great wisdom, in the mirror of the pure mind of others, countless images of form bodies appear. From this, effortlessly and spontaneously, for all sentient beings to be tamed in the three times, activities will engage according to what suits them. Thus, this supreme and profound instruction, if it enters your (guru's) heart, may it spread the feast of the nectar of the sacred Dharma to the immeasurable assembly of fortunate disciples. This was spoken by Jangkapa Taranatha at the request of the king of Lower Dokham, by the great holder of the teachings of the glorious Jonangpa, the lineage holder of the precious teachings of the Victorious Ones, Lama Kajuwa Kunga Lhundrup. A letter sent to the mountain recluse Namkha Sengge: The words of Jangkapa Taranatha. A letter sent to the mountain recluse Namkha Sengge. I am pleased that your practice is increasing. Our Dharma is also increasing. Regarding the matter at hand, I will briefly say something related to reality. The meaning of reality is that you do not need to seek the Buddha from outside, it has been present within yourself from the beginning. Not only within yourself.