Chinese
做了无意义的事真可笑！我没有供养薄伽梵母，没有给予盛大宴会的快乐，没有为教法做事，没有满足穷人的愿望，没有给予恐惧者无畏，没有给予可怜者安乐，我只是在母亲的子宫里带来痛苦和折磨。我过去和现在都远离对佛法的信仰，所以才遭受这样的贫困。谁会放弃对佛法的信仰呢？佛陀说，一切善行的根本在于信仰。而信仰的根本，在于恒常地修习成熟的果报。痛苦、不适和各种恐惧，以及与欲望的分离，都源于罪恶的行为。心中思念行善，无论去往何处，都能以福德的果报来显现供养。作恶之人虽欲求安乐，但无论去往何处，都会因罪恶而遭受痛苦的利刃摧残。安住于广阔、芬芳、清凉的莲花中心，以胜者之妙音为食，增益光彩，从能仁之光所生的莲花中出现，具殊胜之身，居于胜者之前，因善行而成为善逝之子。阎罗使者剥去全身的皮肤，痛苦不堪，用炽热的火焰融化的铜汁倾注于身，燃烧的刀剑和短矛刺击，血肉横飞成百段，坠入炽热的铁地上，皆因诸多不善业所致。因此，应当信奉善行，并以恭敬之心修习。应以金刚幢仪轨开始，修习我慢。首先考察财力，再决定开始或不开始。不开始才是最好的，一旦开始就不要退转。否则来世会习惯这种行为，罪恶和痛苦也会增加。在其他世和果报成熟时，也会变得低劣，无法成就。对业、烦恼和能力这三者生起我慢。认为只有自己才能做到，这就是业的我慢。由于烦恼的控制，这个世界无法成办自己的利益，众生也无法像我一样做到，因此
English
It's ridiculous to have done meaningless things! I have not worshiped the Bhagavati, nor given the pleasure of a great feast. I have not done deeds for the teachings, nor fulfilled the wishes of the poor. I have not given fearlessness to the frightened, nor given comfort to the wretched. I have only brought pain and suffering in my mother's womb. I, both in the past and now, am separated from faith in the Dharma, and that is why I have suffered such poverty. Who would abandon faith in the Dharma? The Buddha said that the root of all virtuous things is faith. And the root of that is always cultivating the ripening of fruits. Suffering, discomfort, and various fears, as well as separation from desires, arise from sinful actions. By doing good deeds contemplated in the mind, wherever one goes, one will be manifestly honored by the fruit of merit. Those who do evil, though desiring happiness, wherever they go, will be utterly destroyed by the painful weapons of sin. Abiding in the heart of a vast, fragrant, and cool lotus, nourished by the sweet sounds of the Victorious Ones, possessing a supreme body born from the lotus that is expanded by the light of the Sage, dwelling before the Victorious Ones, one becomes a Sugata's son through virtue. The messengers of Yama flay the skin from the entire body, causing unbearable suffering. Molten copper, melted by intensely hot fire, is poured onto the body. Burning swords and short spears strike, tearing flesh into hundreds of pieces, falling onto a fiercely burning iron ground, all caused by many non-virtuous deeds. Therefore, one should have faith in virtue and cultivate it with reverence. Having begun with the Vajra Banner ritual, one should cultivate pride. First, examine one's resources, then decide whether to begin or not. Not beginning is best, but once begun, do not turn back. Otherwise, in future lives, one will become accustomed to this behavior, and sin and suffering will increase. In other lives and at the time of fruition, one will also become inferior and unable to achieve anything. Have pride in these three: karma, afflictions, and abilities. Thinking, 'Only I can do it,' this is the pride of karma. Because of the power of afflictions, this world cannot accomplish its own benefit, and beings cannot do as I do, therefore
Chinese
我应当做这件事。如果其他人做低劣的事，我自身又该如何呢？不要以傲慢去做，我没有傲慢才是最好的。如果遇到死蛇，也要像鹏鸟一样张开嘴。如果自身变得弱小，即使是微小的过失也会造成损害。舍弃胆怯和努力，难道会有从贫困中解脱的可能吗？如果生起傲慢和努力，即使是伟人也难以战胜。因此，要以坚定的心，摧毁所有的过失。如果我被过失打败，想要征服三界的愿望就会变成笑话。我应当战胜一切，任何人都不应胜过我。作为胜利的雄狮之子，我应当安住于这种傲慢。任何被傲慢摧毁的众生，都不是烦恼傲慢者。具有傲慢者不会屈服于敌人，那些人会变成傲慢敌人的奴隶。充满烦恼傲慢，被傲慢引导至恶趣，摧毁人类的喜宴，成为吃别人食物的奴隶，变成愚蠢、丑陋、弱小，并且在一切处境中都会受到鄙视。充满傲慢的苦行者，如果也属于傲慢者之列，请说，那是多么低劣啊！谁为了战胜傲慢之敌而持有傲慢，那才是具有傲慢者和胜利的勇士。谁也能摧毁增长的傲慢之敌，并为众生圆满如愿的胜利果实。如果身处烦恼的阵营中，即使有成千上万的士兵，也像狐狸面对狮子一样，无法抵挡烦恼的侵袭。即使遭遇巨大的不幸，也要像人保护眼睛一样，即使遭遇不幸，也不要成为烦恼的奴隶。我宁愿被烧死或杀死，或者我的头被砍掉，无论如何，也不要屈服于烦恼的敌人。同样，在所有情况下，除了正理之外，不要做其他的事情。就像渴望玩耍的快乐果实一样，这有什么可做的呢？应当专注于那件事，并且对那件事感到高兴而不满足。即使为了快乐而做事，快乐是否会到来也无法确定，因此，如果某种行为本身会带来快乐，为何不做那件事才能快乐呢？就像剃刀上的蜂蜜一样，欲望是
English
I should do this. If others do inferior work, then what about myself? Do not do it with arrogance, it is best that I have no arrogance. If you encounter a dead snake, use your mouth like a garuda. If you are weak, even small faults will cause harm. If you give up being timid and striving, is there any possibility of escaping poverty? If you generate arrogance and effort, even great people will find it difficult to overcome. Therefore, with a steadfast mind, all faults should be destroyed. If I am defeated by faults, the desire to conquer the three realms will become a joke. I should conquer everything, and no one should conquer me. As the son of a victorious lion, I should abide in this arrogance. Any being who is destroyed by arrogance is not an afflicted arrogant person. An arrogant person will not be subject to the enemy, those people will become slaves of the arrogant enemy. Filled with afflicted arrogance, led to evil destinies by arrogance, destroying the feasts of humans, becoming slaves who eat the food of others, becoming foolish, ugly, weak, and despised in all situations. An ascetic filled with arrogance, if he also belongs to the arrogant, tell me, how inferior is that! Whoever holds arrogance in order to overcome the enemy of arrogance, that is the arrogant one and the victorious hero. Whoever also destroys the growing enemy of arrogance, and perfects the desired fruit of victory for beings. If you are in the midst of the afflictions, even if there are thousands of soldiers, like a fox facing a lion, you cannot resist the onslaught of afflictions. Even if great misfortune occurs, just as people protect their eyes, even if misfortune occurs, do not become a slave to afflictions. I would rather be burned and killed, or have my head cut off, but in no way should I bow down to the enemy of afflictions. Likewise, in all circumstances, do not engage in anything other than reason. Just like desiring the joyful fruit of play, what work is there to do? One should be devoted to that work, and be happy and not satisfied with that work. Even if you work for happiness, it is not certain whether happiness will come, so if some action itself brings happiness, why not do that action to be happy? Like honey on a razor's edge, desire is
Chinese
如果（恶行）不能被满足，那么成熟的安乐寂静又有什么能满足呢？因此，为了完成事业，就像半日被酷热折磨的大象冲入湖中一样，也要投入到事业中去。如果体力衰退或与衰退有关，就为了再次进行而放弃。如果掌握得好，就放弃后面的，因为想要后面的。像在古老的战场上与敌人一起，狂风吹拂刀刃一样，要远离烦恼之箭，并使烦恼之敌感到愉悦。如果在战场上刀剑掉落，就像因恐惧而迅速捡起一样，同样，如果失去正念之剑，要迅速忆起地狱的恐惧并捡起它。就像依靠血液，毒药蔓延到全身一样，同样，如果找到机会，过失就会蔓延到心中。拿着装满芥子油的容器，手持利剑站在旁边，就像威胁说如果洒了就杀掉一样，修行者也要那样谨慎。因此，如果蛇来到怀里，就像迅速起身一样，同样，如果昏睡和懈怠来临，要迅速地阻止它们。对于发生的每一个过失，都要责备自己，无论如何，以后不要再发生这样的事，要这样长久地思考。就像为了使这些状态中，正念成为习惯一样，要通过这种原因相遇，或者想要理智的行为。无论如何，在做事之前，要记住对一切都有力量的谨慎之语，并使自己再次振作起来。就像风来回吹动，控制着棉花一样，同样，快乐控制着（我们），如果这样，就能成功。从《入菩萨行论》中，名为精进品的第七品。这样生起精进之后，心要安住在禅定中。心散乱的人，住在烦恼的牙齿之间。通过身和心的寂静，就不会产生散乱。因此，要放弃执着的基础，完全舍弃分别念。因为贪恋和追求利养等，世人不会舍弃世间，因此要完全舍弃这些，智者要这样修行。具有完全寂止的
English
If (evil deeds) cannot be satisfied, then what can satisfy the ripened bliss of peace? Therefore, in order to complete the task, just as an elephant tormented by the midday heat rushes into a lake, so too should one engage in the task. If strength wanes or is related to waning, then abandon it for the sake of doing it again. If it is well grasped, then abandon the latter, because one desires the latter. Like on an ancient battlefield with the enemy, where the wind blows against the blades, one should avoid the arrows of affliction and make the enemies of affliction pleased. If a sword falls on the battlefield, just as one quickly picks it up out of fear, similarly, if the sword of mindfulness is lost, one should quickly remember the fear of hell and pick it up. Just as relying on blood, poison spreads throughout the body, similarly, if an opportunity is found, faults will spread throughout the mind. Holding a vessel filled with mustard oil, standing beside it with a sword in hand, just as one threatens to kill if it spills, so too should the practitioner be vigilant. Therefore, if a snake comes into one's lap, just as one quickly rises, similarly, if drowsiness and laziness come, one should quickly avert them. For each fault that occurs, one should blame oneself, and in any case, this should not happen to me again, one should think in this way for a long time. Just as in order to make mindfulness a habit in these states, one should meet through this cause, or desire reasonable actions. In any case, before acting, one should remember the words of caution that have power over everything, and make oneself rise up again. Just as the wind blows back and forth, controlling the cotton, similarly, joy controls (us), and if so, it will be accomplished. From the "Entering the Bodhisattva's Way of Life," the seventh chapter, called "The Chapter on Exertion." Having generated exertion in this way, the mind should be placed in samadhi. A person whose mind is distracted dwells between the teeth of affliction. Through the solitude of body and mind, distraction will not arise. Therefore, one should abandon the basis of attachment and completely abandon conceptual thoughts. Because of attachment and the pursuit of gain, etc., people do not abandon the world, therefore one should completely abandon these, and the wise should practice in this way. Possessing perfect quiescence
Chinese
若见之，知烦恼调伏后，首先修习止住，亦于不贪世间而得成。
English
If one sees this, having understood how to subdue afflictions, one should first cultivate tranquility, which is accomplished by not clinging to the world.
Chinese
因为变化，坚定地彻底领悟。获得的东西虽然很多，名声和美誉也随之而来，但拥有财富和名声，想要什么都无法随意得到。如果有人诋毁我，赞扬对我有什么意义？如果有人赞扬我，诋毁又有什么不悦？众生的喜好千差万别，连佛陀都无法满足，像我这样的恶人还用说什么呢？因此放下对世间的想法，诋毁没有获得的人，对拥有财富的人说不中听的话。和那些天性喜欢交往的人在一起，怎么会产生快乐呢？因为孩子们为了自己的利益，没有利益就不会快乐，所以佛陀说，任何孩子都不是朋友。在森林里，野兽和鸟类，树木都不会说不中听的话。什么时候我才能和那些相处快乐的众生一起生活呢？在洞穴或空旷的寺庙里，或者在树下安顿下来，什么时候才能不再回头看，没有执着呢？没有占据任何地方，在自然宽广的地方，自由自在地生活，没有执着，我什么时候才能安住呢？拥有钵等简单的东西，穿着对谁都没有用的衣服，即使不隐藏这个身体，什么时候才能无所畏惧地安住呢？去了墓地，将其他人的骨骸和我的身体，都视为会坏灭的事物，什么时候才能平等对待呢？我的这个身体，连狐狸都因为它的气味，而不愿靠近，什么时候会变成那样呢？这个身体独自产生，一起出生的血肉和骨骼，分解后会各自离散，还说什么其他的友谊呢？出生时独自出生，死亡时也独自死亡，不分担痛苦，那么制造障碍的友谊有什么用呢？就像走在路上的人，抓住停留的地方一样，同样进入轮回之路，完全执着于出生的处所。像世间众人抬着死者一样悲痛，在四个抬尸人没有抬起那个身体之前，就去森林吧。没有朋友，也没有仇恨。
English
Because of change, be steadfast and thoroughly understand. Although many gains arise, and fame and renown come to pass, even with gatherings of wealth and fame, there is no freedom to do as one pleases. If others revile me, what use is praise to me? If others praise me, what displeasure is there in slander? Sentient beings have various inclinations, even the Victorious Ones cannot please them, so what need is there to speak of a bad person like me? Therefore, abandon thoughts of the world. Slander those who have no gains, and speak unpleasant words to those who have gains. With those who naturally enjoy companionship, how can joy arise? Since children do not rejoice without their own benefit, the Thus-Gone Ones have said that no child is a friend. In the forest, the wild animals and birds, and the trees, do not speak unpleasant words. When will I dwell together with those who are happy to be with? Having settled in a cave or an empty temple, or under a tree, when will I not look back and be without attachment? Not having taken possession of any place, in naturally vast places, acting freely and without attachment, when will I abide? Holding only a begging bowl and other simple things, and wearing clothes that are useless to anyone, even without hiding this body, when will I abide fearlessly? Having gone to the charnel ground, and regarding the bones of others and my own body as things subject to decay, when will I treat them equally? This very body of mine, which even foxes will not approach because of its odor, such a change will come. This body, which came alone, even the flesh and bones born together will break apart and separate, so what need is there to speak of other friendships? At birth, one is born alone, and at death, one dies alone, not sharing suffering, so what use is friendship that creates obstacles? Just as those who have entered the paths seize upon where they dwell, so too, having entered the path of existence, one completely grasps the place of birth. Just as the world grieves when four men do not lift that body, go to the forest. Without friends and without enemies.