Chinese
因此，他说，不要混淆信仰和偏见。过去所说的，像这样对于贪嗔等一切烦恼、恶行的来源二十七事等努力，以及对于挖地、割草、画地等无意义之事努力，要好好观察是否产生意生身，认识到之后，自己的心对于烦恼和无意义之事努力，那时勇士即菩萨依靠对治法，不让心散乱或迷失于烦恼之境和无意义之境，要稳固地抓住，身语二者也不应跟随恶分别念。住在静处等，身语意三门修持任何法，都不能模仿他人，必须具备这九种行善之物才能修持。那是什么呢？修持任何法，都要精通其加行、正行、后行的意义，没有怀疑，非常确定；以“意”这个词来非常信仰其意义；为了修持它，以坚定的誓言发誓，不让食物等缺乏和生病等因素左右；修持它时，内心恭敬欢喜；对于自己的堪布、阿阇黎、上师等应供养者，以身语恭敬；自己方面要知惭，从上师和佛菩萨等方面要怀有畏惧或恐惧；要寂静，即总的来说要守护五根之门，特别是眼耳意三根之门。如果不守护，就会产生贪嗔等。如果因为贪嗔散乱等太重，觉得无法守护根门，也不要自己轻贱自己，自己毁灭自己，不是一开始就没有贪嗔等的人守护根门而获得殊胜的授记，而是像这样。例如，贪欲重的俊美喜，嗔恨重的饶益，愚痴重的路小者等，所以要努力精进。寂静调柔的行为等，也要为了让他人高兴而努力，因为菩萨们是殊胜的对境，所以要守护他人不生不信之心。有些人高兴，有些人愤怒，互相
English
Therefore, he said, do not confuse faith with bias. As previously stated, one should diligently examine whether the mind is generating from attachment, aversion, and all other afflictions, the twenty-seven sources of misdeeds, and engaging in meaningless activities such as digging the earth, cutting grass, and drawing on the ground. Having recognized this, the brave one, the Bodhisattva, relies on the antidotes to prevent the mind from wandering or being distracted by the objects of affliction and meaninglessness. One must firmly grasp the mind, and the body and speech should not be allowed to follow evil thoughts. When residing in solitude, whatever Dharma one practices with body, speech, and mind, it will not come about by imitating others. One must practice with these nine objects of virtue. What are they? When practicing any Dharma, one must be skilled in the meaning of its preliminary, main, and concluding practices, and be free from doubt, with great certainty. One must have great faith in its meaning with the word 'mind'. To practice it, one must take a firm vow, not allowing factors such as lack of food or illness to control one. When practicing it, one must have a respectful and joyful mind. One must show respect with body and speech to one's Khenpo, Acharya, Lama, and other worthy recipients of offerings. One must have a sense of shame on one's own part and have fear or dread from the perspective of the Lama, Buddhas, Bodhisattvas, and others. One must be peaceful, that is, generally guarding the doors of the five senses, and especially the doors of the senses of the eyes, ears, and mind. If one does not guard them, attachment, aversion, and so on will arise. If one feels that one cannot guard the sense doors because attachment, aversion, distraction, and so on are too strong, one should not despise oneself and destroy oneself. It is not that someone who initially had no attachment, aversion, and so on guarded the sense doors and received a supreme prophecy, but it is like this. For example, the handsome and joyful one who is full of desire, the prosperous one who is full of anger, and the one with a small path who is full of delusion, and so on, so one should strive with diligence. One must also strive for the sake of making others happy with peaceful and gentle conduct, because Bodhisattvas are supreme objects, so one must protect others from developing disbelief. Some are happy, some are angry, mutually
Chinese
由于各自处于不同境地的孩童之意愿各不相同，因此，如果自己行持菩萨行，有些人会高兴而赞叹等，有些人不高兴而诽谤等，对于这些不要感到沮丧，如果感到沮丧，就会成为菩提心的障碍，如以前舍利子和独觉的故事一样。自己不感到沮丧不说，而且由于众生各种意乐的缘故，产生贪嗔等烦恼，或者被其所左右的这些孩童，对于菩萨行、修法等不喜欢的这种心，认为是无自主地产生的。菩萨们对于那些难以调伏的众生，更加慈爱，成为具有大慈悲者。自己无论做什么，都要将无罪的事物置于自己的掌控之下，如听法和吃饭等；将其他众生置于掌控之下，如说法和布施等。在做这些事情的时候，也要像没有我与我所执着一样，对于幻化的我做了这件事、正在做、将要做等，像没有我与我所执着一样，心中时时都要这样保持。经历了漫长的时间也没有得到的闲暇之最，即人身宝，极其难以获得，这次获得或得到，必须使其有意义。像这样反复思索，对于修习暇满难得等的心，譬如山中之王须弥山，任何因缘也不能使其动摇一样，对于恶友等如何动摇修习之义，也要稳固地不被动摇。第二，关于善法摄持之律仪，阐述了不学习戒律的原因是必须断除对身体的贪执，以及精通修持之方法这两方面。第一方面是：如此，这个心爱护身体，饥饿时给予食物，口渴时给予饮料，甚至别人稍微批评一下眼睛，也要为之辩解，守护这个身体的心，对于这个应断除的分别念，要以断除对身体的珍爱的对治分别念，努力辩论，如秃鹫和猎犬等贪执和迷恋肉。
English
Since the desires of individual children in different situations vary, some may rejoice and praise when one practices the conduct of a Bodhisattva, while others may dislike and criticize. One should not be discouraged by this, for if one becomes discouraged, it will become an obstacle to Bodhicitta, as in the story of Shariputra and the Pratyekabuddha in the past. Not only should one not be discouraged, but also, due to the various inclinations of sentient beings, afflictions such as attachment and aversion arise. Thinking that this kind of mind, which these children, influenced by or under the control of these afflictions, have towards disliking the conduct of a Bodhisattva, Dharma practice, etc., arises involuntarily, Bodhisattvas become even more affectionate towards those unruly sentient beings and become endowed with great compassion. Whatever one engages in, one should take control of faultless things, such as listening to the Dharma and eating, and take control of other sentient beings, such as teaching the Dharma and giving alms. When engaging in these activities, one should always maintain the mind without clinging to "I" and "mine," just as there is no clinging to "I" and "mine" when a manifestation does this, is doing this, or will do this. The supreme leisure that has not been found for a long time, the precious human body, is extremely difficult to obtain; having obtained it this time, it must be made meaningful. Having repeatedly thought in this way, one should hold the mind that meditates on the difficulty of finding leisure and endowments, etc., as firm as the king of mountains, Mount Meru, which cannot be moved by any circumstances, and not be moved from the meaning of meditation by evil friends, etc. Secondly, regarding the discipline of gathering virtuous Dharmas, it is explained that the reason for not studying the precepts is that one must abandon attachment to the body, and that one must be skilled in the methods of practice. The first aspect is: Thus, this mind cherishes the body, giving food when hungry and drink when thirsty, and even if others criticize the eyes slightly, it defends them. One should abandon the mind that protects this body, and with the antidote of discriminating awareness that cuts off the cherishing of the body, one should strive to argue, like vultures and hunting dogs who are attached to and infatuated with meat.
Chinese
即使乌鸦等鸟类互相撕扯吞食肠子等内脏，那时你的心也不会对乌鸦等感到不悦，既然如此，如今为何还要执着于这个身体，为了用食物衣服等来成办利益、守护免受损害而进行劝诫呢？不应该这样做啊！既然已经将这个身体执为我或我的，你的心为何还要用食物衣服等来守护这个身体呢？不应该这样做啊！如果心或你的心与父母精血之性的身体这个物体是不同的或分离的，那么身体对你的心又能做什么呢？没有必要啊！如果仅仅需要我所居住的依处，那么对于取舍愚昧的心来说，如果需要一个居住的依处，为何不将干净的木制人像执为我的身体呢？不应该这样做啊！由血肉等不净之物组成的三十六种物质的集合体，由骨骼筋脉连接，能够伸缩的机关，从九个孔穴流出不净之物的这种腐烂的恶劣肮脏的身体，守护它又有什么用呢？没有必要啊！而且腐烂是指，食物消化后的精华，如肉和脂肪等，以及残渣腐烂物存在于大肠和小肠中，八万虫类喜欢居住于此，《乐入胎经》中如是说。大小便散发恶臭也是因为这个原因。即使是这样的腐烂之物，也认为它有精华而要守护吗？首先，用自己的智慧利器，像剖析身体的皮肤等层次一样，将皮肤和肉等分开来观察，除了不净、气味难闻、令人恐惧的场所之外，还有什么呢？用智慧之剑将肉从骨骼的网状结构中分离出来进行观察，也将骨骼的关节等一一分开，仔细观察内部的骨髓，这个身体的内外，哪里有什么精华、令人喜爱的东西、干净的东西呢？我自己要用智慧这样分别剖析观察。像这样努力，令人喜爱
English
Even if crows and other birds tear each other apart and devour intestines and other internal organs, at that time your mind does not feel displeasure towards the crows and others. Since that is the case, why are you still attached to this body, and why do you advise it to accomplish benefits and protect against harm with food, clothing, and the like? You shouldn't do that! Since you have already grasped this body as "I" or "mine," why does your mind still protect this body with food, clothing, and the like? You shouldn't do that! If the mind, or your mind, and the material body, which is of the nature of the essence of the parents' blood, are different or separate, then what can the body do for your mind? There is no need! If it is merely needed as a support for me to reside in, then for a mind that is ignorant of what to take and what to leave, if a support to reside in is needed, why not grasp a clean wooden figure as my body? You shouldn't do that! This collection of thirty-six impure substances, such as flesh and blood, connected by bones and tendons, a machine that can stretch and contract, from whose nine openings impure things flow, this kind of rotten, bad, filthy body, what is the use of protecting it? There is no need! Moreover, rottenness refers to the essence of digested food, such as meat and fat, and the rotten residue that resides in the large and small intestines, where eighty thousand worms like to live, as stated in the "Joyful Entry into the Womb Sutra." The foul odor of feces and urine is also due to this reason. Even though it is such a rotten thing, do you think it has essence and should be protected? First, using your own sharp weapon of wisdom, like dissecting the layers of the body's skin and so on, if you separate and look at the skin and flesh and so on, what is there other than a place of impurity, foul odor, and great fear? If you separate and examine the flesh from the network of bones with the sword of wisdom, and also separate the joints of the bones one by one, and carefully examine the marrow inside, where inside and outside this body is there any essence, desirable thing, clean thing, and so on? I myself must analyze and examine it in this way with wisdom. Striving in this way, desirable
Chinese
有什么东西，即使你寻找，你的心也无法在身体中找到任何有价值和令人满意的本质。既然你没有看到，为什么还要以如此执着和依恋的方式对待这个身体呢？你的心啊，不应该守护这个不洁、腐烂、气味难闻的身体。如果你认为这个身体对我来说是必要的，所以才要守护，那么它有什么用呢？你的心不能吃这个不洁的身体，也不能喝血和脓等东西。肠子和胃，以及内脏等，也不能咀嚼或破坏。这样的不洁之身对你的心有什么用呢？什么用也没有。因此，一方面，守护这个身体没有任何必要。另一方面，如果你为了那些不分净秽的狐狸和秃鹫等动物的食物而守护这个身体，那真是可笑和不合理啊，这是责备的话语。 如此这般，如果从内外各个方面观察身体，虽然没有任何本质，但还是需要从中获取一些本质，那该如何获取呢？ 就像“心如同掌控一切的国王，身体是善恶的奴仆”所说的那样，如果能将这个身体用作行善的奴仆，那么在六道众生的身体中，人身是修持正法的最佳选择，为了从中获取精华，上师和僧侣，高低好坏等等，所有的人，也就是所有转生为人的人，都应该将这个身体用作行善的奴仆，除此之外别无他法。 此外，那些对身体执着的人，为了满足自己身体的各种需求，如食物、衣服、装饰品等，如此这般，即使你的心努力守护这个身体，无情的死主阎罗也会不由分说地从你手中夺走它，把它交给秃鹫等动物和狗来吃。那时，你的心又能做什么呢？什么也做不了。 即使是不能用来做工的懒惰奴仆，主人也不会给他食物和衣服等。同样，即使你的心用食物和衣服等来滋养这个身体，最终你的心和身体也会分离，各奔东西。
English
What is there, even if you search, your mind cannot find any valuable and satisfying essence in that body. Since you have not seen it, why do you still treat this body with such attachment and clinging? O mind, you should not protect this impure, decaying, and foul-smelling body. If you think that this body is necessary for me, so I must protect it, then what is it for? Your mind cannot eat this impure body, nor can it drink blood and pus, etc. The intestines and stomach, as well as the internal organs, etc., cannot be chewed or destroyed. What can such an impure body do for your mind? It is of no use. Therefore, on the one hand, there is no need to protect this body. On the other hand, if you protect this body for the sake of the food of foxes and vultures, etc., who do not distinguish between clean and unclean, that is ridiculous and unreasonable, these are words of reproach. Thus, if you examine the body from all aspects, inside and out, although there is no essence, you still need to extract some essence from it, how should you extract it? Just as it is said, "The mind is like a king who controls everything, the body is a servant of all good and evil." If this body can be used as a servant to perform virtuous deeds, then among the bodies of the six realms, the human body is the best choice for practicing the sacred Dharma. In order to extract the essence from it, lamas and monks, high and low, good and bad, etc., all people, that is, all those who have been reborn as humans, should use this body as a servant to perform virtuous deeds, and there is no other way to do it. Furthermore, those who are attached to the body, in order to satisfy their body's various needs, such as food, clothing, ornaments, etc., in this way, even if your mind strives to protect this body, the merciless Lord of Death, Yama, will inevitably snatch it from you and give it to vultures and dogs to eat. At that time, what can your mind do? There is nothing you can do. Even a lazy servant who cannot be used for work will not be given food and clothing, etc., by the master. Similarly, even if your mind nourishes this body with food and clothing, etc., in the end, your mind and body will separate and go their separate ways.