English
The truth awakens in the cessation of suffering, and in that state, the appearance of pure and vast phenomena arises. It cannot be destroyed by opposing forces, and because it has taken its own place, it is considered that the measure of the four unique ways of turning the mind that arise in the mindstream is authentic. It is also said that even if one pretends to practice mind training with the four ways of turning the mind, there is ultimately nothing to rely on, which is different from this. Then, remembering the benefits of liberation, one generates joy and happiness in its cause and effect. The way to rely on virtuous friends as favorable conditions is: the heart of offering whatever wealth one has, the faith of seeing work as Dharma, and the practice of following the instructions, as promised by the Second Omniscient One. Secondly, the instruction on recognizing one's own faults is: although one has entered the path of Dharma, etc. Although one has entered the path of the Vinaya and taken the vows of individual liberation, one lacks the renunciation and detachment from samsara, so one does not restrain oneself with evil deeds such as defeats and downfalls, and one's behavior is dissolute. Although one has entered the gate of the Great Vehicle and generated the supreme Bodhicitta, one lacks the Bodhicitta that strives for the benefit of others. Although one has perfectly received the profound four empowerments that ripen the Vajrayana, those who do not cultivate the means of the path of liberation, the generation stage, and the wisdom of the completion stage are on the wrong path and have gone astray. Therefore, please, Guru, quickly save these people who have gone astray. Without realizing the view of reality, one utters arrogant words with false realization, despising the consequences of actions. One pretends to be an accomplished Togal practitioner with bodily behavior. Although one is distracted in meditation, one relies only on a little experience of universal distraction and loss of nature, and shamelessly says that there is no difference between distraction and non-distraction, etc., with many empty words, so one grinds experience into powder. Moreover, one does not correct oneself from virtuous actions of non-attachment and non-clinging, but because of greed, one acts confusedly in accepting and rejecting good and evil. However, these Dharma pretenders who do not think about their own faults are not Dharma, so please, Guru, quickly save them. Those who are attached to and extremely cling to worldly things, even if they know that they will face death tomorrow, still crave and cling to houses, food, clothing, wealth, and enjoyment. Having passed the prime of youth and entered old age
Chinese
即使身处兴盛之地，却缺乏从轮回中解脱的决心，对痛苦没有厌离之心，即使拥有听闻、思考、禅修的智慧，却像井底之蛙一样，稍微知道一点就自诩为有功德，生起傲慢。这是被无明所掌控，祈请上师从中救度。有些自诩为修行人的人，甚至不知道自己沉溺于生起贪嗔痴等烦恼的因缘中，被喧嚣和散乱所控制，无法平等对待苦乐，却认为朝圣等是殊胜的。全知吉美林巴曾说：“这是未来沦为乞丐的前兆。”就像他说的那样。身体虽然依靠无人之境进行长期的禅修，但内心却未能从无明和实执所引发的烦恼念头中解脱，导致自相续像枯木一样僵硬而顽固。外在行为表现得温和调顺，假装宣说调伏他人的正法，但内心却未能消除贪嗔，这种行为就像猫的导师一样，被世间八法所控制。世间八法是：获得、快乐、名声、赞扬是想要的，未获得、痛苦、恶名、诽谤是不想要的。就像《入智者之门》和《律仪戒经》中所说的那样。祈请慈悲的上师迅速从这被世间八法所控制的状态中救度。祈请上师指示迅速从无明我执的沉睡中醒来的方法。祈请迅速从由无明所产生的，如同国王的黑暗监狱一般的三界轮回的牢狱中，从烦恼的铁链束缚中解脱出来，并安置于解脱和一切智的果位。如此想着，要以强烈的呼唤，祈请作为一切皈依处总集的自性，尊贵的上师，您是知晓者。第二，在不共前行中也有六个方面，第一是皈依，分为因皈依和果皈依，以及皈依的方式。第一，在《心性休息》的注释中说，从相乘的角度来说
English
Even if one is in a prosperous place, if one lacks the determination to be liberated from samsara, lacks renunciation of suffering, and even if one has the wisdom of hearing, contemplation, and meditation, but like a frog in a well, knowing a little bit, one boasts of having virtues and becomes arrogant. This is being controlled by ignorance, so I pray that the guru will save me from this. Some who claim to be practitioners do not even know that they are indulging in the causes of arising afflictions such as attachment, hatred, and delusion, and are controlled by noise and distraction, unable to treat happiness and suffering equally, but think that pilgrimage and so on are superior. Kunkhyen Jigme Lingpa once said, "This is a sign of becoming a beggar in the future." It is as he said. Although the body relies on solitary places for long-term meditation, the mind has not been liberated from the afflictive thoughts caused by ignorance and clinging to reality, causing one's own mind to become stiff and rigid like a dry tree. Outward behavior appears gentle and subdued, pretending to proclaim the Dharma that tames others, but inwardly, attachment and hatred have not been eliminated, and this behavior is like a cat's teacher, controlled by the eight worldly dharmas. The eight worldly dharmas are: gaining, happiness, fame, and praise are desired; not gaining, suffering, bad reputation, and slander are not desired. It is as stated in "Entering the Gate of Wisdom" and the "Vinaya Sutra." I pray that the compassionate guru will quickly save me from this state of being controlled by the eight worldly dharmas. I pray that the guru will show me the method to quickly awaken from the deep sleep of ignorance and self-grasping. I pray that you will quickly liberate me from the prison of the three realms of samsara, which arises from ignorance and is like the dark prison of a king, from the bondage of the iron chains of afflictions, and place me in the state of liberation and omniscience. Thinking thus, one should arouse compassion with a strong call, praying to the noble guru, the nature of the totality of all refuges, you are the knower. Second, there are six aspects to the uncommon preliminaries, the first is taking refuge, which is divided into cause refuge and result refuge, and the way of taking refuge. First, in the commentary on "Resting the Mind Itself," it says, from the perspective of the characteristic vehicle
Chinese
想要在自己的相续中获得究竟的果位皈依，这是果皈依。在未获得果位之前，皈依三宝作为道路的引导，这是获得果位的因，所以称为因皈依。密宗行者想要亲眼见到自己本具的自性心现在就安住于佛的状态，因此，皈依共同的外境三宝，并将非共同的自性心平等安住于原始未生的状态中。其中，各个坛城的三宝和总体的教法三宝都被认为是因皈依的对境，皈依它们就是因皈依。自己的自性心，自生智慧三宝本来就存在，这是果皈依的对境。对于它，不作取舍和改造，一心安住，这就是果皈依。如是说。因此，本来的心性本来就安住于果位三宝的自性中。依靠因位三宝的慈悲，如果能够唤醒和证悟它，意识就能迅速地得到救护，所有的名相执着的分别念都会在光明本性的虚空中，没有积累习气的机会而自然解脱。第二，皈依的方式。从对境的差别来说，三宝等。在共同乘的观点中，具有四身五智的佛是导师，具有教证二法的法是道路，对于证悟解脱、永不退转的僧众，视为修道的助伴，以这种方式皈依三宝，视其为道路的引导。并且期望未来在自己的相续中真实成就这三者，因此而皈依。以非共同的密宗总的观点来说，将断证达到究竟、从逝世的佛陀的体性中分离出来的，加持的根本上师，以身语意三门供养。依赖成就的根本，从法身寂静的体性中显现出寂静与忿怒等无量化身的本尊。将遣除障碍的根本，法性无生虚空中，以无碍慈悲的力量利益有情的智慧空行母，作为助伴，像这样
English
Wishing to obtain the ultimate fruition in one's own continuum is refuge in the result. Until that is obtained, taking refuge in the Three Jewels as guides on the path is the cause for obtaining it, and is therefore called refuge in the cause. Secret mantra practitioners wish to directly see that their own mind, which is the nature of the Buddha, is inherently present right now. Therefore, they take refuge in the common, external Three Jewels, and non-commonly, they equally place their own mind in the state of primordially unborn. Among these, both the Three Jewels of each mandala and the general Three Jewels of the teachings are considered objects of refuge in the cause. Taking refuge in them is refuge in the cause. One's own mind, the self-arisen wisdom, the Three Jewels, which are inherently present, is the object of refuge in the result. To rest in it single-pointedly, without acceptance or rejection, and without fabrication or adulteration, is refuge in the result. Thus it is said. Therefore, that very innate mind abides primordially as the nature of the Three Jewels of the result. If, relying on the compassion of the Three Jewels of the cause, it is awakened and realized, consciousness will be swiftly protected, and all conceptual thoughts of clinging to names will naturally dissolve in the expanse of the luminous innate nature, without any chance to accumulate habitual patterns. Second, the manner of taking refuge. Regarding the distinctions of the objects: the Three Jewels, etc. According to the common vehicle, the Buddha, endowed with the four bodies and five wisdoms, is the teacher; the Dharma, which is the essence of scripture and realization, is the path; and the Sangha, who are irreversible from liberation and enlightenment, are regarded as companions in practice. Taking refuge in the Three Jewels in this way is like taking refuge in guides on the path. And one hopes that in the future, these three will be truly accomplished in one's own continuum, and therefore one takes refuge. According to the uncommon general approach of secret mantra, one offers the three doors to the lama, who is the root of blessings, separated from the nature of the Sugata, who has perfected abandonment and realization. One relies on the yidam, the root of accomplishment, who arises from the peaceful nature of the Dharmakaya as the vast array of peaceful and wrathful forms. One makes the wisdom dakini, who travels in the sky of the unborn nature of reality with the unimpeded power of compassion to benefit beings, the root of dispelling obstacles, as a companion, in this way.