Chinese
比普通人更甚。如果还不是这样，最初以想要修法的意愿，请教了一些口诀。修行实修上也稍微努力，即使出现看似没有缺点的情况，也没有放下八法。如果沉溺于供养、城镇法事而度过一生，就像庄稼被冰雹摧毁一样，临终时必然会变成没有佛法的情况。因此，最初进入佛法之路后，放下今生的事务，一心专注于佛法，日夜精进，每一座都能在自相续中产生进步，这样的人被称为没有被冰雹摧毁的修行人。因此，现在对于剩余的寿命，如果不日夜努力，我的痛苦何时才能结束呢？不会有结束的时候，所以要努力啊！心中如此立誓，听法时、修行时，任何时候、任何情况下，都要行为寂静调柔，保持正念、谨慎，听法的时候，要舍弃容器的三种过失、六种垢染、五种不执著等。特别是稍微做了一些闻思之后，变成了争论者。无论上师说了多么秘密的口诀要点，都认为这些我都知道，比这更好的我也知道，他说的这些大部分都错了，应该是这样。如此自相续被傲慢充满，观察别人的过失，把说的一切都理解为矛盾，这是因为佛法知识没有运用到自相续上，变成了佛法油子，或者说修行经验无法增长，比那些愚蠢的罪人还不如，但那些有信仰的普通人却喜欢这样的人。正如俗话所说：罪人能被佛法调伏，佛法油子却无法被佛法调伏。像这样的听法方式和修行方式非常重要。与其长期修行没有抓住要点的佛法，不如稍微修行抓住要点的佛法更好。例如，击中要害会迅速致命一样，如果上师的口诀抓住了特殊的要点，那么从无始以来串习的错觉妄念也会迅速停止，毫不费力。所以，与其早早地修行佛法，不如了解修行的方法更重要。还要依止四种作意：自己从无始以来就受到烦恼的支配，像被痛苦折磨的病人一样，上师就像是医术精湛的医生一样，上师
English
It is even worse than ordinary people. If it is not so, initially, with the intention of wanting to practice the Dharma, one asks for some pith instructions. One also makes some effort in practice and cultivation, and even if a seemingly flawless situation arises, one does not let go of the eight worldly concerns. If one spends one's life distracted by offerings and town rituals, just like crops being destroyed by hail, one will inevitably end up without Dharma at the time of death. Therefore, after initially entering the path of Dharma, abandoning the activities of this life and focusing solely on the Dharma, persevering day and night, each session will produce progress in one's own mindstream. Such a person is said to be a practitioner who has not been carried away by hail. Therefore, now, for whatever remaining lifespan there is, if one does not make effort day and night, when will the end of my suffering come? There will be no time for it to end, so one must make effort! Vowing this in one's heart, when listening to the Dharma and when practicing, at all times and in all circumstances, one should rely on conduct that is peaceful and gentle, mindful, and cautious. When listening to a Dharma teaching, one should abandon the three faults of the vessel, the six stains, and the five non-retentions, etc. In particular, after doing some listening and contemplation, one becomes a debater. No matter how profound the guru's secret pith instructions are, one thinks, "I know these things. I know even better than this. What he is saying is mostly wrong. It should be like this." Thus, one's mindstream is filled with arrogance, one observes the faults of others, and one understands everything that is said as contradictory. This is because the knowledge of Dharma has not been applied to one's own mindstream, and one becomes a Dharma drone, or one's experience of practice cannot grow. It is worse than those foolish sinners, but those ordinary people who have faith like such people. As the saying goes, "A sinner can be tamed by the Dharma, but a Dharma drone cannot be tamed by the Dharma." Such a way of listening to the Dharma and practicing is very important. Rather than practicing a Dharma that does not grasp the essential points for a long time, it is better to practice a Dharma that grasps the essential points even for a short time. For example, just as hitting the vital point quickly leads to death, if the guru's pith instructions grasp the special vital point, then the habitual delusions and thoughts from beginningless time will also quickly cease without effort. Therefore, rather than practicing the Dharma early, it is more important to know how to practice. One should also rely on the four thoughts: that one has been under the control of afflictions from beginningless time, like a patient tormented by suffering, and the guru is like a skilled doctor, the guru