Chinese
努力啊！如果不能专注于一个，却抓住很多头绪，像国王的食物一样准备很多种类，那就不会成功。因此，要了解进入和退出的关键，对所产生的体验集中精力，从其他道路上退出来。因此，在掌握一个功德之前，必须坚持不懈地专注于一个。如果依赖较低的道路，就无法提升到更高的层次。这样做，就能掌握要点，产生体验，看到本质，从而产生效益，就像肥沃的田地里播下健康的种子一样。总之，产生所有功德的基础是强烈的修行。第三，如何产生效益分为两种：在自己所处的道路上产生效益，以及将以前没有新产生的烦恼和分别念转化为效益。第一，在自己所处的道路上产生效益。“自己的道路没有效益，就由其他来产生。”也就是说，如果安住于自己的方便之法，却没有效益，那就是执着于事物和相状，陷入纯粹方便的过失。因此，要用智慧来产生效益，认识到一切法都没有自性。如果安住于自己的智慧之法，却没有效益，那就是陷入纯粹的智慧，犯了偏执于空性的过失。因此，要关注因果的关键，用方便之法来产生效益。同样，如果安住于自己的止观，却没有产生效益，那就是没有理解实相的过失，因此要认识实相，产生胜观的效益。如果安住于胜观，却没有效益，那就是安住的时间太短的过失。因此，要依靠正念，用止观来产生效益。同样，对于平等和后续等等，都要了解。总之，持续不断地修行是所有效益的关键。第二，对于以前没有新产生的，产生效益分为两种：将烦恼转化为效益，以及将分别念转化为效益。第一，将烦恼转化为效益。“抓住烦恼的关键，将其转化为道路。”也就是说，不可能不产生烦恼，而且自己的烦恼不会自动转化为道路。因此，必须抓住产生的烦恼的关键，将其转化为道路，从而产生效益。这有三个方面：不放下的过患，放下后的功德，以及如何转化的方法。例如，贪欲
English
Strive! If you cannot focus on one thing, but instead grasp at many threads, preparing many kinds like a king's meal, then you will not succeed. Therefore, you must understand the key points of entering and withdrawing from the path, concentrate your mind on whatever experience arises, and withdraw from other paths. Thus, until you have mastered one quality, you must persistently focus on it. If you rely on a lower path, you cannot ascend to a higher level. By doing so, you will grasp the essentials, generate experience, see the essence, and thus produce benefits, just as healthy seeds sown in fertile soil. In short, the basis for the arising of all qualities is intense practice. Third, how to generate benefits is twofold: generating benefits on the path you are on, and transforming previously non-existent, newly arisen afflictions and conceptual thoughts into benefits. First, generating benefits on the path you are on. "If your own path has no benefit, let others generate it." That is to say, if you abide in your own method of skillful means and there is no benefit, it is the fault of clinging to things and characteristics, falling into mere skillful means. Therefore, you must generate benefit with wisdom, recognizing that all phenomena are without inherent existence. If you abide in your own dharma of wisdom and there is no benefit, it is the fault of falling into mere wisdom, erring into a one-sided view of emptiness. Therefore, you must pay attention to the key of cause and effect, and generate benefit with the dharma of skillful means. Similarly, if you abide in your own shamatha and no benefit arises, it is the fault of not understanding the nature of reality, so you must recognize reality and generate the benefit of vipassana. If you abide in vipassana and there is no benefit, it is the fault of the duration of abiding being too short. Therefore, you must rely on mindfulness and generate benefit with shamatha. Similarly, you should understand all things such as equipoise and subsequent states. In short, continuous practice is the key to all benefits. Second, for that which has not previously arisen and is newly arisen, generating benefit is twofold: transforming afflictions into benefit, and transforming conceptual thoughts into benefit. First, transforming afflictions into benefit. "Grasp the key of afflictions and transform them into the path." That is to say, it is impossible not to generate afflictions, and one's own afflictions will not automatically transform into the path. Therefore, you must grasp the key of the afflictions that arise, transform them into the path, and thereby generate benefit. This has three aspects: the fault of not abandoning, the qualities of abandoning, and the method of how to transform. For example, desire
Chinese
如果应用，过患是，我执会成为其他有贪欲的人和非人的控制之下。贪欲增长，积累恶业，染上寒病，遭受邪魔附体。死后会转生为胎生的虫类等等，因果报应是必然的。第二，功德是，所有有贪欲的人和非人都被吸引过来，置于自己的控制之下。生起乐空三摩地，寒病消失，从邪魔附体中解脱，女相护法神会给予帮助。死后会往生极乐世界。第三，转化为道的方法是，在强烈的贪欲生起之时，在那个座垫上，在那个轮涅之中，必须转化为道。这有三种情况：像猪鼻子上扔石头，像用温暖的孔布擦拭，像抓住敌人立刻杀死。第一种情况是，像猪鼻子。这是让烦恼发挥到极致。第二种情况是，像孔布。这是在没有积累恶业时转化为道。第三种情况是，像抓住敌人。有两种情况。意义是，在心的自性显现为无为的智慧之时，建立缘起。如果智慧的基础不存在，就无法转化为道。就像镜子不干净就无法显现影像一样。因此，那个烦恼要发挥到极致，不积累恶业，在自性显现为智慧的状态中，不被其他分别念打断，这一点至关重要。如果被打断，就会成熟为那个分别念的力量。通过这样转化为道，就能进入忍道，就像炼金术一样。实际转化的方法是，观察贪欲的自性，安住于其状态中，乐空无二、无分别的智慧的自性会自然显现。从那个状态中，转化为慈爱、悲心、菩提之路。这也要首先发菩提心，中间安住于无戏论，最后以回向来封印。它的作用是，发菩提心能进入大乘道，安住于无戏论能生起证悟，回向能增长善根。对于每一个，都要在初生起时，稍微体验一下转化为道的过程。从发菩提心到回向之间，不要被其他分别念打断。如果被打断，就无法进入道。同样，对于嗔恨、愚痴、傲慢、嫉妒这五种，都要了解。所有这些的关键在于，生起什么，就让它发挥到极致，不积累恶业，显现为智慧。
English
If applied, the fault is that ego-grasping will be under the control of other beings, both human and non-human, who possess desire. Desire will greatly increase, and negative karma will be accumulated. One will contract cold diseases, be afflicted by female demons. In the future, one will be born as womb-born worms, etc., as cause and effect are certain to follow. Secondly, the benefit is that all beings, both human and non-human, who possess desire will be drawn to oneself and brought under one's control. The samadhi of bliss and emptiness will arise, cold diseases will be cured, one will be liberated from female demon afflictions, and female protectors will provide assistance. In the future, one will be born in Sukhavati. Thirdly, the method of transforming it into the path is that when intense desire arises, on that very seat, within that wheel, one must transform it into the path. There are three aspects to this: like throwing a stone at a pig's snout, like wiping with a warm kongbu, like killing the enemy as soon as they are captured. The first aspect is like a pig's snout. This is allowing the affliction to reach its full potential. The second aspect is like a kongbu. This is transforming it into the path without accumulating negative karma. The third aspect is like capturing the enemy. There are two aspects to this. The meaning is that when the nature of the mind dawns as uncompounded wisdom, one establishes interdependence. If the basis of wisdom is not present, one cannot transform it into the path. It is like how a reflection cannot appear if the mirror is not clean. Therefore, that affliction must reach its full potential, without accumulating negative karma, and in the state where the nature dawns as wisdom, it is crucial that one is not interrupted by other thoughts. If one is interrupted, it will ripen into the power of that thought. By transforming it into the path in this way, one will enter the path of patience, like alchemical elixir. The actual method of transformation is that by looking at the nature of desire and abiding in its state, the nature of non-dual bliss and emptiness, non-conceptual wisdom, will spontaneously dawn. From that state, one transforms it into the path of loving-kindness, compassion, and bodhichitta. This also involves first generating bodhichitta, then abiding in non-elaboration, and finally sealing it with dedication. Its function is that generating bodhichitta leads one to the Mahayana path, abiding in non-elaboration gives rise to realization, and making dedication increases merit. For each of these, one should experience the process of transforming it into the path just as it arises. From generating bodhichitta to dedication, one should not be interrupted by other thoughts. If one is interrupted, one will not enter the path. Similarly, one should understand this for all five: hatred, delusion, pride, and jealousy. The key to all of these is that whatever arises, one allows it to reach its full potential, without accumulating negative karma, and it dawns as wisdom.
Chinese
显现为智慧，不失去本性，不被其他念头打断，而是将它们转化为道。第二，将分别念转化为助益：将分别念转化为道，并转化为助益。如是说，这有二：善念和恶念。第一是善念。当出现好的体验、意识兴奋、见到天神等景象时，如果认为它们是好的，执着于它们的功德，品尝它们的滋味，那么体验本身就会消失。如果保持中立，就不会产生助益。因此，不要陷入善念，不要执着于功德，不要品尝滋味，让它显现为智慧，不失去本性，不被其他念头打断，而是将它们转化为道。转化的方式与之前相同。第二是恶念，体验不好，意识混乱，出现鬼怪等景象时，如果认为它们是坏的，执着于它们的过失，品尝它们的滋味，就会成为障碍，因此，将它们转化为道。不要陷入恶念，不要执着于过失，不要品尝滋味，让智慧显现，不失去本性，不被其他念头打断，而是将它们转化为道。转化的方式与之前相同。这些是道的助缘和支分。如是说，这些是道的助缘。道达到究竟，显现的果实是。如是说，第三，修持道而达到究竟的果实有四：认识果法，行利他之方式，安住于意之方式，以慈悲观看所化之众生，并遣除他人之邪见。第一是认识果法。五身、五语、五意功德事业。如是说，当道的障碍之垢染清净时，显现自性本自成佛之义。其中有四：意义、征相、体性、显现方式。意义是证悟二无别的智慧。征相是显现为第六金刚持。体性是自证自生之智慧，离一与多，不住于任何边。显现方式是显现为二十五种果法，即作为基础的五身，作为沟通的五语，作为了知的智慧和五悲，作为需要的五功德，作为行利他的五事业，总共五五二十五。第一，五身是：无生、离边、清净的智慧，作为四身之所依的是法身。诸法皆显现而无执着，具足功德的
English
Manifest as wisdom, without losing its essence, and without being interrupted by other thoughts, but rather transforming them into the path. Second, transforming conceptual thoughts into benefit: transforming conceptual thoughts into the path and transforming them into benefit. As it is said, there are two: good thoughts and bad thoughts. The first is good thoughts. When good experiences arise, consciousness becomes excited, and visions of deities and the like appear, if you regard them as good, cling to their qualities, and taste their flavor, then the experience itself will vanish. If you remain neutral, no benefit will arise. Therefore, do not become involved in good thoughts, do not cling to qualities, do not taste their flavor, let it manifest as wisdom, without losing its essence, and without being interrupted by other thoughts, but rather transforming them into the path. The way of transforming is the same as before. The second is bad thoughts, when experiences are unpleasant, consciousness is confused, and visions of ghosts and the like appear, if you regard them as bad, cling to their faults, and taste their flavor, it will become an obstacle, therefore, transform them into the path. Do not become involved in bad thoughts, do not cling to faults, do not taste their flavor, let wisdom manifest, without losing its essence, and without being interrupted by other thoughts, but rather transforming them into the path. The way of transforming is the same as before. These are the contributing factors and branches of the path. As it is said, these are the contributing factors of the path. The path reaches its culmination, and the manifest fruit is. As it is said, third, the fruits of practicing the path to its culmination are four: recognizing the fruit Dharma, the way of benefiting beings, the way of abiding in intention, looking at those to be tamed with compassion, and reversing the wrong views of others. The first is recognizing the fruit Dharma. The five bodies, five speech, five mind qualities, and five activities. As it is said, when the stains that obscure the path are purified, the meaning of naturally being enlightened from the beginning is manifested. There are four aspects to this: meaning, sign, essence, and manifestation. The meaning is realizing the wisdom of non-duality. The sign is appearing as the sixth Vajradhara. The essence is self-awareness, the self-born wisdom that is separate from one and many, and does not abide in any extreme. The manifestation is appearing as twenty-five fruit Dharmas, namely, the five bodies that are the basis, the five speech that communicate, the wisdom and five compassion that know, the five qualities that are needed, and the five activities that benefit others, totaling five fives, twenty-five. First, the five bodies are: the unborn, non-extreme, pure wisdom, which serves as the basis for the four bodies, is the Dharmakaya. All phenomena appear without clinging, possessing the qualities of