Chinese
因此，因恐惧而立即抛弃它。无论何时想要行动，或者想要说话，首先检查自己的心，以坚定不移的理性行事。无论何时自己的心想要贪恋或愤怒，那时不要行动，不要说话，像木头一样安住。无论是傲慢自大，还是怀有揭人疮疤的想法，或者是想要欺骗的心，无论何时沉溺于自我赞扬，或者诽谤他人，伴随着辱骂和争吵，那时就像木头一样安住。想要获得财富、尊敬和名声，或者想要为仆人和眷属而努力，或者想要自己的心得到侍奉，那时就像木头一样安住。抛弃为他人着想，想要追求自己的利益，以及产生想要说话的心，那时就像木头一样安住。不耐烦、懒惰、恐惧，以及轻率、喋喋不休，和产生偏袒自己的想法，那时就像木头一样安住。像这样，从各方面检查烦恼和无意义努力的心，那时勇士以对治法，坚定地抓住它。以非常确定和极度信任，坚定、恭敬和谦逊，知耻和敬畏，努力平静和取悦他人。不要因孩子们彼此不合的愿望而沮丧，当烦恼产生时，心怀慈悲地想：‘这些人的心产生了。’对于没有过错的事物，控制自己和众生，像蛇一样无我，始终抓住这颗心。长久以来获得了闲暇的殊胜，反复思索，像须弥山一样，牢牢地抓住这颗心，使其不动摇。秃鹫贪恋血肉，彼此之间互相拖拽，如果你的心不因此而不悦，现在为何要训斥它？执着于这个身体是自己的，为何要守护你的心？你和这个身体是分离的，它能为你做什么？愚痴的心啊，为何不抓住干净的木头雕像？守护这个不净之物的集合，这个腐烂的幻轮，有什么用呢？首先，用自己的智慧区分这层皮肤，还有肉和骨头。
English
Therefore, abandon it immediately out of fear. Whenever you want to act, or want to speak, first examine your own mind, and act with unwavering reason. Whenever your own mind wants to be attached or angry, at that time do not act, do not speak, abide like wood. Whether it is arrogance and pride, or having the thought of exposing others' faults, or wanting to deceive, whenever indulging in self-praise, or slandering others, accompanied by insults and quarrels, at that time abide like wood. Wanting to gain wealth, respect, and fame, or wanting to strive for servants and retinue, or wanting your own mind to be served, at that time abide like wood. Abandoning concern for others, wanting to pursue one's own interests, and the arising of the mind wanting to speak, at that time abide like wood. Impatience, laziness, fear, as well as recklessness, garrulousness, and the arising of thoughts favoring oneself, at that time abide like wood. Like this, from all aspects examine the mind of afflictions and meaningless efforts, at that time the hero, with the antidote, firmly grasps it. With great certainty and extreme trust, steadfastness, respect, and humility, knowing shame and awe, strive for peace and pleasing others. Do not be discouraged by the desires of children who disagree with each other, and when afflictions arise, think with compassion: 'These people's minds have arisen.' For things without fault, control yourself and sentient beings, be selfless like a snake, and always grasp this mind. Having obtained the excellence of leisure for a long time, repeatedly contemplate, like Mount Meru, firmly grasp this mind, making it unshakeable. Vultures are attached to flesh and blood, dragging each other around, if your mind does not become displeased because of this, why do you scold it now? Holding onto this body as your own, why do you protect your mind? You and this body are separate, what can it do for you? Foolish mind, why not grasp a clean wooden statue? What is the use of guarding this collection of impure things, this decaying illusion? First, with your own wisdom, distinguish this layer of skin, as well as flesh and bones.
Chinese
从……的网中，用智慧之剑将其分开，也将骨头一一分开，应观察到脚部之间。并问：这其中有什么精华？自己应当去探究。即使那样努力寻找，在那里，你若未见到精华，那么为何还要以贪恋的方式，你守护这个身体？你不能吃不净之物，血也不能饮用，肠胃也不能吸食，那么身体对你有什么用？如果坏了，为了狐狸和秃鹫的食物而守护它吗？所有人的这个身体，终究是用来使用的。即使你这样守护，无情的死主也会夺走，并给予鸟和狗，那时你有什么可做的？既不能用作奴仆，也不给予衣服等物，即使你喂养这个身体，它也会走向死亡，你为何要白白地滋养它？给它工钱和报酬后，现在让它做自己的事情吧！不要无益地把一切都给予它。仅仅作为来去的工具，对身体抱持船只的想法，为了成办有情众生的利益，将其转变为如意之身。像那样拥有自主权，总是保持微笑的面容，完全舍弃愤怒、皱眉和愁容，与众生友善且坦诚相待。不要随意地扔掉床等物，发出声音。也不要猛烈地开关门，总是谦逊、节制且快乐。像水鸟、猫、小偷等，无声地潜行，以此成办所希求的目的，能仁（佛陀）总是那样行持。善于劝请他人，说出未经请求也能利益他人的话语，恭敬地顶戴于头顶，总是成为所有人的学生。对于所有说得好的话，都应说“说得真好”。见到行善之人，应以赞扬来引发欢喜。在背后称赞功德，称赞功德后要随喜。如果称赞自己的功德，要知道那是了解功德。一切造作都是为了欢喜，那即使用价值购买也很稀少。因此，应享受他人所作功德的欢喜安乐。我在这里没有损失，他人
English
From the web of..., separate it with the sword of wisdom, and also separate the bones one by one, one should observe between the feet. And ask: What essence is there in this? You yourself should investigate. Even if you search diligently in that way, if you do not see the essence there, then why do you still protect this body with attachment? You cannot eat impure things, nor can you drink blood, nor can you suck on the intestines and stomach, then what use is the body to you? If it is ruined, should you protect it for the sake of food for foxes and vultures? This body of all people is ultimately only to be used. Even if you protect it in this way, the merciless Lord of Death will snatch it away and give it to birds and dogs, then what can you do? It cannot be used as a servant, nor does it give clothes and other things, even if you feed this body, it will go to death, why do you nourish it in vain? After giving it wages and rewards, now let it do its own thing! Do not give everything to it uselessly. Merely as a tool for coming and going, hold the idea of a boat for the body, in order to accomplish the benefit of sentient beings, transform it into a wish-fulfilling body. Like that, have autonomy, always keep a smiling face, completely abandon anger, frowns, and gloom, be friendly and honest with beings. Do not casually throw away beds and other things, making noise. Also, do not open and close doors violently, always be humble, restrained, and happy. Like water birds, cats, thieves, etc., sneak silently, thereby accomplishing the desired purpose, the Able One (Buddha) always acts in that way. Be skilled at urging others, speaking words that benefit others even without being asked, respectfully place them on the crown of your head, always become a student of everyone. To all well-spoken words, one should say "well said". When you see someone doing good deeds, you should generate joy with praise. Praise virtues in secret, and after praising virtues, rejoice. If you praise your own virtues, know that it is understanding virtue. All creation is for the sake of joy, that is rare even if bought with value. Therefore, one should enjoy the happiness and bliss of the virtues done by others. I have no loss here, others
Chinese
于彼亦大乐，罪恶不喜痛苦生，于彼岸亦大痛苦，语则心悦有关联，义明心喜且悦意，离贪嗔恚及憎恨，柔和适中语应为。眼观有情众生时，依仗此等诸因缘，我亦定能成正觉，正直慈爱之态而观视。恒常由显现执着所生起，或由对治所生起之，功德以及饶益且，于痛苦者转为大善行。成为贤善且具信心后，诸业我当恒常行，于诸业一切无论于谁，皆非应作依赖也。布施度等诸功德，由上而上渐殊胜，勿舍小而取大义，尤应着重思他义。如是知已为他义，恒常安住勤精进，具足悲心远瞻者，彼于禁制亦开许。于邪途堕落及无怙者，及于苦行住处应分给，适量而食即可矣，除三法衣余皆施。殊胜之法乃修行身，微细之故不应作损害，如是行持诸有情，心愿迅速得圆满。若无清净慈悲心，此身不应弃舍之，无论于此或于他，为成办大利而舍弃。于不恭敬者不说法，如病人般头裹缠，伞及兵器轮等持，以及头覆蔽者皆不应。于劣者不说深广法，无有丈夫不为妇女说，于下劣与胜妙法，平等恭敬恒常行。成为广大的法器者，不应以下劣法来混杂，行持不应全然舍弃，不应以经咒来诱惑。木齿以及唾液等，弃舍之时应遮盖，大小便等受用之，水及地上弃置应呵责。口塞满及有声响，张开口来不应食，伸直双腿不应坐，双手亦不应搓揉。乘骑卧具住处等，不应与他妇女共处，所有不信世间者，见及询问应远离。不应以指作表示，以恭敬。
English
Also in that is great happiness. Displeasure and suffering arise from wrongdoing. In the afterlife, there is also great suffering. When speaking, one should be agreeable and connected, with clear meaning, pleasing and delightful, abandoning attachment and hatred, and speaking gently and appropriately. Even when looking at sentient beings with the eyes, thinking, "By relying on these very beings, I will become a Buddha," one should look with honesty and love. Whether it arises from constant attachment or from its antidote, virtues and benefits increase, and great merit arises for those who suffer. Having become wise and faithful, I should always perform all actions. In all actions, one should not rely on anyone. Generosity, and so forth, should be practiced with increasing excellence. One should not give up the great for the sake of the small. One should mainly think of the benefit of others. Having understood this, one should always strive to remain diligent for the sake of others. Those who possess compassion and have far-sightedness also grant permission for things that are forbidden. One should distribute to those who have fallen into wrong paths, the unprotected, and those who dwell in ascetic practices. One should eat only what is appropriate and give away everything except the three Dharma robes. The sacred Dharma is the body of practice. One should not harm it for the sake of trivial things. By acting in this way, the wishes of sentient beings will quickly be fulfilled. Without a pure compassionate mind, one should not abandon this body. Whether in this life or in another, one should give it up as a cause for accomplishing great benefit. One should not teach the Dharma to those who are disrespectful, to those with their heads wrapped like the sick, to those holding umbrellas, weapons, or wheels, or to those with their heads covered. One should not speak of profound and vast Dharma to inferiors, nor to women without a man present. One should always practice the lower and higher Dharmas with equal respect. One who has become a vessel for the vast Dharma should not mix it with inferior Dharmas. One should not completely abandon practices. One should not entice with Sutras and Mantras. When discarding toothpicks and saliva, one should cover them. It is blameworthy to discard urine and other things to be used in water and on the ground. One should not eat with a full mouth or with noise, or with the mouth open. One should not sit with legs stretched out, nor should one rub the hands together. In vehicles, bedding, and dwellings, one should not be alone with another woman. All those who are worldly and without faith should be avoided after seeing and questioning them. One should not make signs with the fingers, but with respect.
Chinese
右边的。所有手都，也同样指示道路。不要过多地移动手，稍微移动并发出声音，用钹等发出信号，否则将不会被束缚。如怙主般涅槃卧睡，应朝向想要的方向躺卧。心中想着迅速起身，一开始就要确定地结合。菩萨的行持，已宣说为无量，心行之行，必须如是实行。日间和夜间三次，应去除三蕴，依靠胜者菩提心，以此平息堕罪的剩余。自己或他人的支配也好，无论在何种情况下做什么，凡是所说的应学之处，就在那种情况下努力学习。诸佛子不学习的，那是什么也没有的，对于如是安住的智者，没有什么福德不会增长。无论是直接还是间接，不做利益众生之外的事，为了仅仅利益众生，一切都回向菩提。应恒常依止善知识，精通大乘意义，菩萨的殊胜行仪，即使为了生命也不舍弃。从吉祥生者的传记中，学习依止上师之理。这和佛陀所说的其他，通过阅读经藏来了解。从经藏中显现应学之处，因此应阅读经藏。虚空藏的经藏，一开始就应观看。因为恒常的行持，从中广泛地显示，因此《集学论》也，必须反复观看。或者暂时观看简略的，从诸经中汇集的论典。圣者龙树所造的，这两部也要努力观看。凡是没有遮止的，那就是应实行的，为了守护世间的心，看到应学之处后如实实行。对于身和心的状态，应再三观察，总而言之，这仅仅是，守护正念的特征。用身体实行这些，仅仅说词语能成就什么？仅仅阅读医典，对病人会有帮助吗？菩萨的行
English
On the right. All hands should also indicate the path in the same way. Do not move the hands too much, move them slightly and make a sound, signal with cymbals, etc., otherwise they will not be bound. Like the Protector lying in Nirvana, one should lie down in the desired direction. Thinking of getting up quickly, one should definitely combine it at the beginning. The conduct of Bodhisattvas, which has been declared as immeasurable, the conduct of mind practice, must be practiced as such. Three times during the day and night, the three aggregates should be removed, relying on the Victorious Bodhicitta, thereby pacifying the remainder of downfalls. Whether under one's own or another's control, whatever one does in any situation, whatever is said to be learned, one should strive to learn in that situation. There is nothing that the sons of the Buddhas do not learn, and for the wise who abide in this way, there is no merit that will not increase. Whether directly or indirectly, do nothing other than benefiting sentient beings, and for the sake of benefiting sentient beings alone, dedicate everything to Bodhi. One should always rely on a virtuous friend, who is skilled in the meaning of the Great Vehicle, and the supreme conduct of a Bodhisattva, which one should not abandon even for the sake of one's life. From the biography of Glorious Birth, learn the way to rely on a guru. This and other teachings of the Buddha, learn by reading the sutras. From the sutras, the things to be learned appear, therefore one should read the sutras. The sutra of Akashagarbha, one should look at it at the very beginning. Because constant practice, is extensively shown therein, therefore the Compendium of Trainings also, must be viewed again and again. Or temporarily view the concise, compendium from all the sutras. The two composed by the Holy Nagarjuna, these two should also be viewed with effort. Whatever is not prohibited, that is what should be practiced, in order to protect the mind of the world, having seen what should be learned, practice it correctly. For the state of body and mind, one should examine again and again, in short, this alone is, the characteristic of guarding mindfulness. Practice these with the body, what can be accomplished by merely speaking words? By merely reading a medical text, will it benefit the sick? The conduct of a Bodhisattva