Chinese
行持广大的善业，自己和亲近的人以及自己能够劝导的人，也让他们从事这样的善业。主要观察他人的行为而谨慎的教诲是：人就像芒果一样未成熟，像成熟却未成熟，未成熟显现未成熟，成熟则显现成熟，应当像这样去理解。这些人应当理解为像芒果一样。怎么理解呢？就像芒果树上的果实，里面未成熟外面却像成熟一样，里面成熟外面却像未成熟一样，里面未成熟外面也显现未成熟，里面成熟外面也显现成熟一样，各有四种情况。人们也是这样，内心不善良邪恶，外在的身体行为却巧妙，言语温和，装作利益他人，这就像里面未成熟外面却像成熟一样。内心善良，身体行为却不巧妙，言语粗鲁，这就像里面成熟外面却像未成熟一样。内外两种情况相同，都是邪恶的，就像内外两种都未成熟一样。内外两种情况相同，都是善良的，就像内外两种都成熟一样。对于内外都一样邪恶的，要远远地抛弃。内外两种情况相同，思想行为都很圆满，具有利益他人的心态，这样的人要时常亲近和依止，并且信任，这是非常重要的。对于内外不一致的两种人，要好好观察，如果内心善良，即使身体行为不够巧妙，也要尽可能地信任和亲近。如果内心黑暗邪恶，即使身体语言行为美好，装作利益他人，也要时常非常警惕地远离。如果没有好好观察而变得不谨慎，就会导致佛法和政治事业衰败，所以要远远地抛弃。教诲要舍弃对欲妙的散乱而保持谨慎，首先禁止对欲望的邪淫行为：不要看别人的妻子，即使看到了，也要生起如同母亲、女儿和姐妹的想法，如果生起贪恋，就要认真地观想不净。其他人被束缚于轮回的监狱中，对欲妙的贪恋...
English
Engage in vast virtuous activities, and encourage yourself, your close ones, and those you can influence to also engage in such virtuous deeds. The main advice is to observe the actions of others and be cautious: People are like unripe mangoes. Some appear ripe but are unripe, some are unripe and appear unripe, and some are ripe and appear ripe. Understand them to be like this. Understand that these people are like mangoes. How so? Just as mangoes on a tree have four distinct possibilities: the inside is unripe but the outside appears ripe, the inside is ripe but the outside appears unripe, the inside is unripe and the outside appears unripe, and the inside is ripe and the outside appears ripe. Similarly, among people, some have unkind and evil minds inside, but their outward physical actions are skillful and their speech is gentle, pretending to benefit others, like an unripe inside with a ripe exterior. Others have kind hearts but their physical actions are clumsy and their speech is harsh, like a ripe inside with an unripe exterior. Those who are equally bad inside and out are like those that are unripe both inside and out. Those who are equally good inside and out are like those that are ripe both inside and out. Those who are equally bad inside and out should be abandoned from afar. Those who are equally good inside and out, with perfect thoughts and actions and a beneficial attitude, should always be approached, relied upon, and trusted. This is very important. Carefully examine those who are inconsistent inside and out. If they have kind hearts, even if their physical actions are not skillful, trust and rely on them as much as possible. If their hearts are dark and evil, even if their physical and verbal actions are beautiful and they appear to benefit others, they should always be avoided with great caution. If you do not examine them well and become careless, your Dharma and political activities will decline, so they should be abandoned from afar. The advice is to abandon distraction to desirable objects and be mindful. First, the prohibition of improper sexual conduct is: Do not look at other people's wives, and even if you see them, generate the thought of them as your mother, daughter, or sister. If you develop attachment, contemplate their impurity. Others are bound in the prison of samsara, attachment to desirable objects...
Chinese
应当断除。贪恋欲妙，被那贪欲的铁锁紧紧束缚的这些世间众生，无法从轮回痛苦的监狱中解脱。因此，应当断除贪恋欲妙的铁锁，从而从轮回的监狱中解脱。显示断除贪恋欲妙是殊胜勇士： 无论何者六根于诸境，恒常不稳动摇及何者，战场胜过敌众彼等之中，智者最初尊为最勇士。 无论何者，六根的识，对于六境，恒常不稳而动摇，以具正念的对治力加以摧毁。实际上，根是物质，因此不会对境动摇；进入的识也是无分别的，因此不会对境动摇。然而，随顺于根识的分别念会对境动摇，因此会产生贪嗔等一切烦恼。因此，从眼根识随顺的分别念对境色动摇开始，到意根识随顺的分别念对境法界动摇之间，六根识随顺的分别念，各自于自境不稳动摇，以对治力摧毁并战胜烦恼的敌众，是为勇士。战场上，一人摧毁敌军并战胜敌人，也是勇士。这二者之中，智者们认为，战胜对境动摇的分别念，以内心摧毁敌众，才是勇猛和殊胜的。断除对女色的贪恋： 少女之身若析为异体，臭气与九孔欲乐并杂，不净物之容器难填且，虽饰以皮囊然当别观。 少女的身体令人心生欢喜，是否值得贪恋呢？并非如此。如果从各个方面分开来观察，身体内部充满了不净之物的臭气，九孔流淌着污垢，鲜血、脓液、内脏等各种不净之物的容器一般
English
Should be abandoned. These sentient beings in the world, who are tightly bound by the iron shackles of attachment to sensual pleasures, are unable to escape from the prison of suffering in samsara. Therefore, one should abandon the iron shackles of attachment to sensual pleasures, thereby escaping from the prison of samsara. Showing that abandoning attachment to sensual pleasures is the supreme hero: Whoever of the six faculties to the objects, constantly unstable moving and whoever, on the battlefield overcomes the enemy hosts, among those, the wise ones first regard as the most valiant. Whoever, the consciousness of the six faculties, to the six objects, constantly unstable and moving, destroys with the power of mindfulness. In reality, the faculties are material, so they do not move towards the objects; the entering consciousness is also non-conceptual, so it does not move towards the objects. However, the conceptual thought that follows the root consciousness moves towards the objects, thus generating all kinds of afflictions such as attachment and aversion. Therefore, from the eye root consciousness following the conceptual thought moving towards the object of form, to the mind root consciousness following the conceptual thought moving towards the object of the dharma realm, the six root consciousnesses following the conceptual thought, each unstable and moving in their respective objects, destroying and overcoming the enemy hosts of afflictions with the power of antidotes, is a hero. On the battlefield, one person destroys the enemy army and overcomes the enemy, is also a hero. Among these two, the wise ones consider that overcoming the conceptual thought that moves towards the object, destroying the enemy hosts with the inner mind, is courageous and supreme. Abandoning attachment to female forms: The body of a young woman if analyzed into separate parts, foul odor and nine orifices with desires mixed, a container of impure things difficult to fill and, though adorned with skin, yet should be viewed separately. The body of a young woman is pleasing, is it worthy of attachment? It is not so. If one separates and examines it from all aspects, the inside of the body is filled with the foul odor of impure things, the nine orifices flow with filth, blood, pus, internal organs and other various impure things, like a container.
Chinese
而且，像对待畜生一样，不是用高级的食物来饲养，而是要用有价值的食物和财物来养活，因为它们是令人厌恶的。从外面用皮毛覆盖，遮蔽得看不见，即使装饰得华丽，如果用智慧从各个方面仔细观察，也会发现它们具有丑陋的本性，因此不应该贪恋。因为欲望的满足是没有止境的，所以劝诫要断除贪欲：就像麻风病人被虫子侵扰一样，为了得到快乐而完全依赖火，也不会得到平息，与此相似，要知道对欲望的贪恋也是如此。患有麻风病的人，皮肤之间有虫子蠕动，被痛苦所折磨，有些人为了得到快乐而完全依赖火的光芒，虽然暂时感到快乐，但疾病不会平息，反而会因为脓液而加剧灼热感，痛苦会增加。与此相似，依赖欲望的满足，虽然暂时感到满足，但贪欲会再次增长，因为欲望的满足是没有止境的，所以要知道对欲望的贪恋也是如此，要从一开始就阻止对欲望的贪恋。像这样，在所有道路之前，已经讲述了谨慎的法类之后，接下来讲述真正的道路。其中，详细讲述共同乘的道路，以及仅展示大乘不共同的道路和果的入门之处。首先，以简要的方式确定所修之境，然后以详细的方式讲述五道次第。首先是：为了证悟胜义谛，对于诸法，要习惯如理作意。与此相似，没有其他具有功德的法了。为了能够见到和证悟胜义谛的实相，一般来说，胜义谛指的是空性、离戏，但在这里主要指的是人无我，这是所修之境。对于诸法，要习惯于如理作意。这样的利益是：一般来说，无记和不善法是没有意义和错误的，因此没有利益。所有的善法都有利益，但是，没有其他像如理作意那样具有相同和相等利益的
English
Moreover, like treating animals, they are not fed with superior food, but must be nourished with valuable food and wealth, because they are repulsive. From the outside, they are covered with fur, obscured from view, and even if decorated beautifully, if examined carefully with wisdom from all aspects, they will be found to possess an ugly nature, therefore one should not be attached to them. Because the satisfaction of desires is endless, the advice is to abandon craving: Just as a leper afflicted by worms, even if relying entirely on fire for pleasure, will not find peace, similarly, know that attachment to desires is also like that. Someone afflicted with leprosy, with worms moving between the layers of skin, tormented by suffering, some rely entirely on the light of fire for pleasure, although they temporarily feel pleasure, the disease will not be pacified, but the burning sensation will be aggravated by pus, and the pain will increase. Similarly, relying on the satisfaction of desires, although one temporarily feels content, craving will increase again, because the satisfaction of desires is endless, so know that attachment to desires is also like that, and one should prevent attachment to desires from the very beginning. In this way, after having explained the category of mindfulness that precedes all paths, next, the actual path is explained. Among these, the common path of the common vehicle is explained in detail, and only the entrance to the uncommon path and fruit of the Great Vehicle is shown. First, the object of meditation is identified in a concise manner, and then the order of the five paths is explained in detail. The first is: In order to see the ultimate truth, cultivate familiarity with proper attention to all phenomena. Similarly, there is no other dharma that possesses such qualities. In order to see and realize the ultimate truth, generally, the ultimate truth refers to emptiness, freedom from elaboration, but here it mainly refers to the selflessness of persons, which is the object of meditation. Cultivate familiarity with proper attention to all phenomena. The benefit of this is: Generally, unspecified and unwholesome things are meaningless and wrong, therefore there is no benefit. All wholesome things have benefits, but there is nothing else that has the same and equal benefits as proper attention.
Chinese
母亲的法并非只有一个或几个。对事物如理作意的体性是修习四谛的意义。之所以称为如理作意，是因为对存在的事物认为是存在，对不存在的事物认为是不存在，与事物的实相相符地修习，这就是如理作意。烦恼是不如理作意，因为两者相违。通过如理作意，就能摧毁不如理作意的烦恼。修习四谛的意义，就是忆念四谛的十六种行相，从苦谛出发，即无常、苦、空、无我四种。一切有为法皆是无常，一切有漏法皆是痛苦，一切法皆是空性，一切法皆是无我的意义。被色法和识蕴所包含的事物，由因缘聚合而成，所以是有为法。而且，刹那间后一阶段尚未产生，前一阶段已经灭尽，所以像恒常变化和坏灭一样，因为是无常。与此相应地如理作意。除了道谛之外的有为法都是有漏的。也就是三界所包含的处所、容器的世界，根身，知识和心所都是有漏的。其中，与痛苦相关的感受是苦苦，与快乐相关的感受是坏苦，与舍受相关的感受是行苦。苦苦是畜生等也能感受到的，坏苦是有智慧的人才能看到的，行苦是所有痛苦的根源，但其他人无法理解，是圣者们才能证悟的。所谓一切法皆是空性，一般来说，空性多指离戏，但这里苦谛的行相空性，是指与不相应的因果空性。自在天等造物之人和，时论者等其他作者所造作的，与事物的实相不符。
English
The mother's teachings are not just one or a few. The essence of proper attention to things is to meditate on the meaning of the Four Noble Truths. The reason for calling it proper attention is that to meditate in accordance with the reality of things, considering what exists as existing and what does not exist as not existing, is proper attention. Afflictions are improper attention, because the two are contradictory. Through proper attention, one can destroy the afflictions of improper attention. Meditating on the meaning of the Four Noble Truths is to contemplate the sixteen aspects of the Four Noble Truths, starting from the Truth of Suffering, namely the four: impermanence, suffering, emptiness, and selflessness. All conditioned phenomena are impermanent. All contaminated phenomena are suffering. All phenomena are emptiness, and all phenomena are the meaning of selflessness. Things that are included in form and consciousness are conditioned because they are assembled by causes and conditions. Moreover, in an instant, the later state has not yet arisen, and the earlier state has ceased, so it is impermanent like constant change and destruction. Attending to this in accordance with reality. Conditioned phenomena other than the Truth of the Path are contaminated. That is, the world of places and containers included in the three realms, the sense faculties, the body, knowledge, and mental factors are all contaminated. Among them, feelings associated with suffering are the suffering of suffering. Feelings associated with happiness are the suffering of change. Feelings associated with equanimity are the suffering of conditioning. The suffering of suffering is known even by animals and so on. The suffering of change is seen by intelligent people. The suffering of conditioning is the basis of all suffering, but others cannot understand it, and it is realized by the noble ones. The so-called all phenomena are empty, in general, emptiness often refers to freedom from elaboration, but here the aspect of emptiness of the Truth of Suffering refers to the emptiness of incompatible cause and effect. The creator such as Ishvara and the other authors such as the proponents of time, what they created does not conform to the reality of things.