Chinese
即使是任何人，由于没有正念，心识散乱，对取舍愚昧，以致扰乱了自己的心，因此，对于舍弃、诵读等善行，无论做什么，都无法随心所欲地行事。如果没有正念，智慧就会浪费，就像这样，没有正念，拥有散乱之心的士夫，无论从上师那里听闻的智慧，还是对它的意义如理再三思考、分析的思所成慧，以及对它的意义一心一意禅修而生起的修所成慧，都像往破了洞的瓶子里倒水一样，逐渐漏掉而消失。同样，对于那个人的记忆来说，听闻、思考、禅修这三种智慧不会长久存在，会被遗忘，因为没有正念，仅仅依靠记忆是无法守护它们的。同样，戒律也会浪费。自己所应学习的取舍之处，具有正确了知的听闻，并且是具有相信因果的信心者，以及对于取舍乐于精进的人，在某些时候，由于没有正念的过失染污了自相续，戒律会破损，并且会带有堕落的污垢。对于任何没有正念过失的人来说，烦恼贪欲和嗔恨二者就像强盗一样，我慢和嫉妒等就像小偷一样，追随守护者般不忘取舍之境的正念丧失之后，以前自己积累的福德善妙之事物，就像财物被强盗和小偷抢夺，如同杀害生命一样，抢夺善财，断绝善趣之命，堕入恶趣而生。像贪嗔等烦恼群贼一样的这些，例如强盗和小偷，首先观察对于像旅客一样的人是否能够得手，如果能够得手，就像寻找白天黑夜或高兴的时机一样，也一次又一次地观察自相续的漏洞，寻找加害的时机，即群贼
English
Even if it is any person, because of the lack of mindfulness, the mind is distracted, and ignorant of what to take and leave, so that the mind is disturbed, therefore, for abandoning, reciting, and so on, whatever virtuous deeds are done, there is no power or ability to do as one wishes. If there is no mindfulness, wisdom will be wasted, like this, without mindfulness, a person with a distracted mind, whether it is the wisdom heard from the lama, or the wisdom of thinking that examines and analyzes its meaning again and again, or the wisdom arising from meditating single-mindedly on its meaning, it is like pouring water into a broken bottle, gradually leaking and disappearing. Similarly, for that person's memory, the three wisdoms of hearing, thinking, and meditation will not last long, and will be forgotten, because without mindfulness, memory alone cannot protect them. Similarly, discipline will also be wasted. One's own place of learning, what to take and leave, has the hearing of correct knowledge, and is a believer with faith in cause and effect, and a person who is diligent in taking and leaving, sometimes, because the fault of not having mindfulness contaminates one's own mind, the discipline will be broken, and will be stained with the defilement of falling. For anyone who does not have the fault of mindfulness, the two afflictions of desire and hatred are like robbers, and pride and jealousy are like thieves, following the loss of mindfulness that does not forget the state of taking and leaving like a guardian, then, the meritorious and virtuous things that one has accumulated before, like material things being robbed by robbers and thieves, just like killing life, robbing the wealth of virtue, cutting off the life of good rebirth, falling into bad rebirth and being born. These groups of afflictions like greed, hatred, etc., like robbers and thieves, first observe whether they can get away with it for a person like a traveler, and if they can get away with it, like looking for a time of day or night or happiness, they also repeatedly observe the loopholes in their own minds, looking for an opportunity to harm, that is, the group of thieves.
Chinese
就像（毒药）一样，显示出来的是，如果贪嗔等烦恼在自相续中找到了机会，就会抢夺相续中积累的善妙之财，并且摧毁善趣的生命，因此无法获得善趣的地位。第二，因为这个原因，不要忘记取舍之处的忆念，要放在自己心房的门口，也就是心识进入颠倒之境的门口，为了守护烦恼的盗贼，不要让它离开或远离，也就是不要在其他地方浪费时间，实际上，要依靠忆念，守护自己的六识，不要让它们在任何时候散乱。如果忘记了依靠忆念，心识散乱到对境上，也要立刻忆念起自己忘记了依靠忆念，心识被烦恼所控制，将会遭受恶趣的损害或痛苦等过患，然后再次将忆念放在附近，依靠它。对于初学者来说，无法依靠忆念的人，能够依靠忆念的方法或生起的原因是，与具有忆念和正知的具相上师交往或依止，忆念就会生起，因此在任何宗派的教法中，都说必须不离上师。上师或堪布也要如实地向弟子指示和教导取舍之处，弟子也要按照教导，如法地行持取舍，如果自己的行为与戒律相违背，因为害怕上师的责骂和惩罚，有资格的人就会恭敬地学习，这样忆念就会轻易地生起。此外，要想到诸佛和菩萨们，在任何时候都具有对一切所知无碍的智慧之眼，没有他们不知道和看不到的，在他们面前，我总是不断地处于（这种状态），因为诸佛和菩萨们就像盲人面前的明眼人一样，他们清楚地知道我的身语意三门的一切大小恶行，并且会感到羞愧，所以是不允许的。
English
Just like (poison), it is shown that if afflictions such as attachment and aversion find an opportunity in one's own mindstream, they will steal the accumulated wealth of virtue in the mindstream, and destroy the very life of the happy realms, thus one will not attain the state of happy realms. Secondly, because of this reason, this mindfulness that does not forget what to adopt and abandon should be placed at the door of one's own mind-house, that is, at the door where the mind enters into the realm of perversion, in order to guard against the thieves of afflictions, and should not be let go away or far away from it, that is, one should not waste time elsewhere. In reality, one should rely on mindfulness and guard one's own six consciousnesses, not allowing them to be distracted at any time. If one forgets to rely on mindfulness and the mind wanders onto objects, one should immediately remember that one has forgotten to rely on mindfulness, and that the mind is controlled by afflictions, and one will experience the harm or suffering of the lower realms, and then one should place mindfulness nearby again and rely on it. For beginners who are unable to rely on mindfulness, the method or cause for being able to rely on mindfulness is to associate with or rely on a qualified teacher who possesses mindfulness and awareness, and mindfulness will arise. Therefore, in the teachings of any school, it is said that one must rely on the teacher without separation. The teacher or Khenpo should also truly instruct and teach the disciple about what to adopt and abandon, and the disciple should also follow the instructions and practice adoption and abandonment according to the Dharma. If one's own behavior contradicts the precepts, because of fear of the teacher's scolding and punishment, a qualified person will respectfully learn, and in this way mindfulness will arise easily. Furthermore, one should think that the Buddhas and Bodhisattvas, at all times, possess the wisdom eye that is unobstructed to all knowable objects, and there is nothing that they do not know and do not see. In front of them, I am always constantly in (this state), because the Buddhas and Bodhisattvas are like a sighted person in front of a blind person, they clearly know all the great and small evil deeds of my body, speech, and mind, and they will feel ashamed, so it is not allowed.
Chinese
因此，要反复思念，不要忘记，从自身方面来说，要羞于作恶，敬重戒律；从他人方面来说，要畏惧因羞耻而产生的恐惧，并安住于此。如此安住，不仅能生起正念，而且菩萨的戒律，佛、法、僧、布施、戒律、天等六随念，特别是忆念佛陀，也会在这个人身上反复生起，具有这样的功德。无论何时，当不忘取舍之处的正念，被放置在心之屋的门口，而心进入烦恼的境地时，为了守护，当正念安住于近处时，自然会以正知进入身、语、意三门的行为了，即使偶尔忘记或走神，也会再次生起或返回。第三，以具足正念和正知的方式修学修心之行，分为：断恶行戒、集善法戒、饶益有情戒三种。第一种包括：清净一切身语意三门的行，守护不退失戒律两方面。第一方面是：在任何时间和情况下，都要依止正念和正知，首先观察自相续中生起的是什么念头，然后辨别这个心或念头是善还是不善，如果是不善的念头，就要知道这是会损害今生来世的过患，那时我不会让身体去做，不会开口说话，不会让心跟随这个恶念，就像大树不会被风摇动一样，不要让自己的心被境上散乱的恶念所控制，要能够坚持住，就像“用拳头打铁砧，用锤子打猪鼻子”一样，无论生起什么恶念，都要立即摧毁。在任何时间和情况下，我的眼睛都不会以不符合佛法的方式，或者没有意义的方式，以眼睛散乱的方式向外看，我永远不会这样做，不是像在别人面前装模作样，而是为了取舍。
English
Therefore, repeatedly contemplate without forgetting, from one's own side, be ashamed of misdeeds and respect discipline; from the side of others, fear the fear arising from shame, and abide in this way. Abiding in this way will not only give rise to mindfulness, but also the bodhisattva's discipline, the six recollections of Buddha, Dharma, Sangha, generosity, discipline, and deities, especially the recollection of the Buddha, will repeatedly arise in that person, possessing such qualities. Whenever the mindfulness that does not forget the place of what to take and what to leave is placed at the door of the house of the mind, and the mind enters the realm of afflictions, for the sake of guarding, when mindfulness abides nearby, naturally one will enter the actions of body, speech, and mind with awareness, and even if one occasionally forgets or wanders off, it will arise again or return. Third, learning the practice of mind training through possessing mindfulness and awareness is divided into three: the discipline of abstaining from misdeeds, the discipline of gathering virtuous dharmas, and the discipline of benefiting sentient beings. The first includes: purifying all actions of body, speech, and mind, and guarding against not losing discipline. The first aspect is: at all times and in all ways, rely on mindfulness and awareness, and first look at what thoughts arise in your own mind, and then discern whether this mind or thought is virtuous or non-virtuous, and if it is a non-virtuous thought, know that this is a fault that harms both this life and the next, and at that time I will not let the body do it, will not speak, will not let the mind follow that evil thought, just as a large tree is not shaken by the wind, do not let your mind be controlled by the evil thoughts scattered on the object, you must be able to persevere, just like "hitting the anvil with a fist, hitting the pig's nose with a hammer", whatever evil thought arises, it must be destroyed immediately. At all times and in all ways, my eyes will not look outward in a way that does not conform to the Dharma, or in a meaningless way, in a way that the eyes are scattered, I will never do this, not like pretending in front of others, but for taking and leaving.
Chinese
由于对真如深信不疑，因此应当时常稍微睁开眼睛，将视线下放到鼻尖或轭木的程度。否则，如果心中生起贪欲和嗔恨等情绪，眼睛会跟随这些情绪，并在眼睛上显现出来，因此不能因为散乱而随意观看。如是说。在行走或坐立等任何时候，如果因为专注地观看而变得哭泣，为了让眼睛和心得到休息，应该保持觉知，在自己的心不散乱的情况下，偶尔向各个方向观看。如果有人来到自己的位置，出现在视线中，不要用愤怒等目光去看待，而是将视线下放到轭木的程度，好好地看着他，然后像印度人说“欢迎光临”那样，先说一些符合当地习俗的甜言蜜语，让他高兴。此外，在有危险的道路上等地方，为了检查是否有敌人等危险，在自己的心不散乱的情况下，应该反复地、依次地向东等四个方向缓慢地观看。特别是在路上休息的时候等，不要做出在别人眼前不雅观的转头、跳跃等粗鲁的行为，而要收敛身心，以平静温和的姿态，脸朝外看，并好好地观察背后是否有敌人、盗贼、野兽等危险。像这样，在好好地检查了自己前面和后面是否有危险之后，再前往其他地方，或者回到自己的住所。像这样，通过这个方向来代表，在城镇、寺庙、集会等所有情况下，无论吃、睡、行、住等一切行为，都要知道自己或他人的利益或需要哪个更大，然后以觉知来投入和实践那个行为。当自己在城镇、集会或约定时间等场合时，应该想“我应该以身体保持像跏趺坐和双手结定印等七支坐法那样的姿势”，在结束事情之后，也就是在开始做那件事的时候，就要时不时地觉知自己的身体现在是否还保持着像之前那样坐着的姿势。
English
Because of firmly believing in suchness, one should always keep the eyes slightly open, lowering the gaze to the tip of the nose or to the extent of a yoke. Otherwise, if desire and hatred arise in the mind, the eyes will follow those emotions, and their expressions will appear in the eyes, so one should not look around distractedly. It is said. At any time, whether walking or sitting, if one becomes tearful from looking too intently, then for the sake of resting the eyes and mind, one should maintain mindfulness, and without one's mind wandering, one should occasionally look in various directions. If someone comes into view in one's place, one should not look with anger or the like, but lower the gaze to the extent of a yoke, look at them well, and then, like Indians saying "Welcome," one should first speak sweet words that are in accordance with local customs to make them happy. Furthermore, on dangerous roads and the like, in order to check whether there are enemies or other dangers, without one's mind wandering, one should repeatedly and gradually look slowly in the four directions, starting with the east. In particular, when resting on the road, etc., one should not make rude gestures such as turning the head or jumping, which are unsightly in front of others, but should restrain oneself and, with a calm and gentle demeanor, face outwards and look carefully to see if there are any dangers such as enemies, thieves, or wild animals behind. In this way, after carefully checking for dangers in front and behind, one should go to another place or return to one's own dwelling. Thus, using this direction as an example, in all situations such as towns, monasteries, assemblies, etc., in all activities such as eating, sleeping, walking, and dwelling, one should know which is greater, one's own or others' benefit or need, and then engage in and practice that activity with awareness. When one is in a town, assembly, or at an appointed time, etc., one should think, "I should maintain a posture like the seven-point posture, such as the legs crossed in the lotus position and the hands in the meditation mudra," and after finishing the matter, that is, when starting to do that thing, one should from time to time be aware of whether one's body is still in the same posture as before.