English
Son, it is very important to prolong the time for practicing the instructions. Do not be impatient with the Dharma. You must spend a long time with the lama. Do not associate with yaks. It is very important to generate devotion and respect for the deity and the Three Jewels. Without devotion, blessings will not enter. Constantly strive to take refuge. It is very important to cultivate diligence in virtuous Dharma. Act like your head is on fire like a beautiful woman. Do not give in to laziness. It is very important to avoid sinful and non-virtuous dharmas. Thinking of the fruits of karmic maturation, act like avoiding dust in your eyes. It is very important to rely on non-conceptualization in your mindstream. Pacify the conceptualizations of the five poisons in their own place. Afterwards, it is very important to rely on compassion and the mind of enlightenment. Since it is the root of the Mahayana path, it must never be lacking. Train in cherishing others more than yourself. It is very important to generate certainty in the unerring instructions. Without doubt, accomplishments will quickly arise. It is very important to abide by vows and commitments. Make sure that your own mindstream is not defiled by the faults of the three vows. It is very important to establish the mind in non-origination. With appearances and mind being the play of dharmata, determine the nature of mind to be unborn like the sky. Do not give secret instructions to bad vessels, son. Because that will cause the secret to be divulged and become a cause for slander, so be careful and cherish the examination of the vessel of those to be tamed. From the Eighty Instructions, the entrance is the teaching on firm faith, this is the first part. ༈ The second root chapter, on the instructions on the precious treasure of the discipline of superior morality, which is the pure basis. Chapter Six, on the teaching that the time for practicing Dharma has arrived. ༧ The ten are: When the Buddha's teachings abide and faith is complete, it is the accumulation of merit in previous lives. Do not let this leisure and opportunity, which is difficult to obtain this time, be wasted. If you have faith in your own Dharma and meet a master with instructions, it is like a blind person finding a jewel. It will be difficult to obtain again in the future, so rely on it permanently like the eye on your forehead. A flawless body, complete with faith, diligence, and wisdom, is the karmic connection for studying qualities. Strive for the means to increase these three. If you are born into your own retinue and relatives gather, it is said to be gathering to encourage Dharma. Make your own decisions and practice Dharma. If you have resources, and you are happy to give, and beggars appear at the right time, it is generosity.
Chinese
完成了。不要被吝啬的结束缚，无偏颇地放开。在自己体验的时候，如果痛苦的海洋爆发，罪恶就会消除。修习欢喜。舍弃邪见。如果修行佛法的人遇到无辜的敌人，就要安住在忍辱的道路上。舍弃怨恨，忆念忍辱的利益。对自己有极大的信心，和接受教诲同时，业的尽头就完成了。以后不再转生轮回。所有佛法都应成为贪嗔的对治。自己死亡的恐惧和他人死亡同时到来，是从轮回中厌离的时候。不要执着于今生的安乐。如果先做今生的事情，然后再想做一件佛法的事情，那就是魔的缓兵之计啊，孩子。不被魔掌控非常重要。༈。第七章，十三教言的窍诀实修教言是：对于十三教言，作为修行的精进鞭策，观察自己和他人的死亡。因为不知道什么时候会死，所以放弃今生的一切事务。为了生起特别的恭敬心，观察上师外内的一切功德。舍弃挑剔过失。显现为过失，是因为自己的显现不净。为了与一切行为相符，不要阻碍他人的努力。因为一切乘都在自己的位置上是真实的，所以要重视佛法和宗派的辩论。为了使上师的意不变，要猛烈地修持。一切功德都会来到自己身上。如果想要迅速获得成就，就要守护不破戒律誓言。守护的界限完全在于对治十不善和五毒的自性。如果想要像河流一样斩断，就要从根本上断除轮回的根本——阿赖耶识的无生。如果知道阿赖耶识是无生的，就不会经历生死之门。为了在成就菩提的道路上没有障碍，将今生的散乱抛在身后。做自己不能做到的利他也是散乱。在自己没有成熟之前，不要做利他。如果想要毫不费力地成就利他，就要修习四无量心。如果菩提心成熟，无论做什么都不会偏离利他。如果害怕来世堕入三恶道，就要避免十不善业。要时常保持谨慎。如果想要今生来世都安乐，就要努力行持十善业。现在还有选择的时候，不要混淆取舍。如果想要佛法入心，就要体验痛苦的艰难。
English
It is completed. Do not be bound by the knot of stinginess, release it impartially. When you experience it yourself, if the ocean of suffering bursts forth, sins will be purified. Meditate on joy. Abandon wrong views. If a practitioner of Dharma encounters an innocent enemy, they should be established on the path of patience. Abandon resentment and remember the benefits of patience. When you have supreme faith in yourself and receive instruction at the same time, the end of karma is completed. You will not be reborn in samsara again. All Dharmas should become antidotes to attachment and aversion. When the fear of your own death and the death of others coincide, it is time to turn your mind away from samsara. Do not be attached to the happiness of this life. If you first accomplish the affairs of this life and then think of doing one thing of Dharma, that is a trick of Mara, child. It is very important not to be controlled by Mara. ༈. Chapter Seven, the practical instructions of the thirteen instructions are: For the thirteen instructions, as a whip of diligent practice, contemplate the death of yourself and others. Because you do not know when you will die, abandon all the affairs of this life. In order to generate special reverence, contemplate the inner and outer qualities of the Lama. Abandon fault-finding. What appears as a fault is due to your own impure perception. In order to be in harmony with all actions, do not obstruct the efforts of others. Because all vehicles are true in their own place, value the debates of Dharma and philosophical tenets. In order to keep the Lama's mind unchanged, practice vigorously. All qualities will come to you. If you want to quickly attain accomplishment, protect your vows and commitments without breaking them. The boundaries of protection are entirely about counteracting the nature of the ten non-virtues and the five poisons. If you want to cut it off like a river, cut off the root of samsara, the unborn Alaya, from its root. If you know that the Alaya is unborn, you will not pass through the gate of birth and death. In order to have no obstacles in the path of achieving enlightenment, leave behind the distractions of this life. Doing what you cannot do for the benefit of others is also a distraction. Do not do benefit others before you are mature. If you want to accomplish the benefit of others effortlessly, practice the four immeasurables. If the mind of enlightenment matures, no matter what you do, you will not deviate from benefiting others. If you are afraid of falling into the three lower realms in the future, avoid the ten non-virtuous actions. Always be mindful. If you want happiness in this life and the next, strive to practice the ten virtuous actions. Now that there is still a choice, do not confuse what to take and what to abandon. If you want Dharma to enter your mind, experience the difficulties of suffering.
Chinese
接受了。想到没有意义的辛劳，内心生出骨头般的坚定。这种快乐的佛法是谁也没有做到的。想要从轮回中解脱，就寻求无上的菩提。必须了解解脱菩提的利益。这对三乘都至关重要。想要获得果位三身，就应双运二资粮。这能成为清除遮蔽三身之垢染的因。第八品：揭示以五种无用之事来辨认非法。五种无用之事：对于没有从轮回中解脱之法表示喜爱，这是没有用的。无论做什么，此生都将虚度，无法成就佛法。要修持真正的佛法，必须舍弃对轮回的执着。对于没有舍弃对事物执着的空性禅修，这是没有用的。修持空性是为了解脱对实有的执着。如果不能解脱，空性就只是一句空话。对于没有从欲望中解脱的禅修，这是没有用的。最终，伟大的禅修者可能会在村庄的仪式中分心，面临平凡地死去的危险。对于与自身利益不符的漂亮言辞，这是没有用的。许多人被华丽的观点所迷惑，因此要抓住实相的要点。对于没有虔诚心的人传授口诀，这是没有用的。任何生起的体验、证悟和功德都依赖于上师的加持，没有虔诚心就没有接受加持的基础。第九品：揭示以五种有用之事，以坚韧和伟大盔甲来修持的方法。五种有用之事：如果对上师有强烈的虔诚心，就有必要让传承的加持迅速进入。密宗的行为是虔诚和加持的道路。根本传承的上师们本质相同。必须视他们为佛陀法身。这样才能接受所有佛陀的加持。如果积累特殊的资粮，就有必要实现一切愿望。有福之人所想之事必能成就。经常供奉以菩提心摄持的七支供。这有必要生起善良的心。如果愿望能够实现，就有必要在相续中生起特殊的禅定。修持身心堪能的轻安至关重要。如果在相续中生起特殊的禅定，就有必要克服烦恼。止住寂止，提升胜观。
English
Took it. Thinking of meaningless labor, create bones in the heart. This happy Dharma is something no one has ever done. Desiring to turn away from samsara, seek the unsurpassed Bodhi. One must know the benefits of liberation and Bodhi. This is crucial for all three vehicles. Desiring to attain the fruit of the three bodies, one should unite the two accumulations. This becomes the cause for clearing away the defilements that obscure the three bodies. Chapter Eight: Showing how to identify what is not Dharma with five unnecessary things. Among the five unnecessary things: There is no need to pretend to be fond of a Dharma that does not turn the mind away from samsara. Whatever you do, this life will pass and the Dharma will not be accomplished. To practice the real Dharma, one must turn away from attachment to samsara. There is no need to meditate on emptiness without turning away from attachment to things. Meditating on emptiness is for the sake of freeing oneself from attachment to grasping at reality. If that is not freed, emptiness is just a word. There is no need to meditate without turning away from desire. In the end, great meditators may be distracted by village ceremonies and risk dying ordinarily. There is no need for good words that do not match one's own benefit. Many are deceived by flamboyant views, so strike the essence of reality. There is no need to give instructions to those without devotion. Whatever experience, realization, or quality arises depends on the blessing of the Lama; without devotion, there is no basis for the blessing to enter. Chapter Nine: Showing how to practice with five necessary things, with perseverance and great armor. Among the five necessary things: If you have strong devotion to the Lama, it is necessary for the blessing of the lineage to quickly enter. Secret mantra practice is the path of devotion and blessing. The root and lineage Lamas are of one essence. One must view them as the Dharmakaya of the Buddha. This is how the blessings of all the Buddhas enter. If you accumulate special accumulations, it is necessary to be able to accomplish whatever you wish. The wishes of a fortunate person will be accomplished. Constantly offer the seven-branch offering, embraced by Bodhicitta. This is necessary to generate a good heart. If wishes can be accomplished, it is necessary to generate special samadhi in the mindstream. It is important to cultivate pliancy of body and mind. If special samadhi arises in the mindstream, it is necessary to overcome afflictions. Subduing calm abiding and elevating insight.
Chinese
我将种子取出。如果没有烦恼，迅速获得菩提是有必要的，孩子。除了自己的心远离障碍之外，没有其他地方可以寻找菩提。第十章。辨别相似佛法与非佛法：有五种虚假的行为。如果对世间显现出极大的喜悦，然后说害怕生死，这也是虚假的。如果没有显现出离欲，就没有从生死中解脱的机会。因为不害怕生死而皈依也是虚假的。仅仅言语没有帮助。如果欲望没有断除，却说自己是伟大的修行者，这也是虚假的。对内外任何事物产生贪恋和执着，那是束缚的枷锁。金锁和绳索的束缚作用是相似的。如果不知道业果的见解，却说自己证悟了，这也是虚假的。仅仅言语没有帮助。如果欲望没有断除，却说自己是伟大的修行者，如果（欲望）没有断除，却说自己是佛，这也是虚假的，孩子。如果没有断除作为原因的五毒烦恼，就不会避免作为结果的轮回悬崖。因此，应该努力修持对治的三学。第十一章。以坚韧和盔甲般的态度持续修持：有五个真理。如果说不修行就能成佛，这是真的。如果自己不修持道，即使佛陀伸出手来拉你也没有用。这个世界也位于遍照佛广大海的手掌中。如果说不违犯誓言就不会堕入地狱，这是真的。要始终以自己的心为证，不离开正念和觉知。如果方便和智慧分离，就会堕入声闻乘，这是真的。通过学习大乘，不要让方便和智慧分离。学习六度。如果不知道见解和行为的双运，就会走上邪道，这是真的。重要的是，不要让行为偏离见解，也不要让见解偏离行为。如果说心的自性是清净光明的，不需要去除任何过失，这是真的。心性自性光明，从未被突如其来的污垢所染污，因此成就了自性清净的伟大。因此，在道上努力是有意义的。如果自性不清净，那就无法转化为清净，所以在道上努力将变得毫无意义。第十二章。即使做了，结果也是错误的：有五个无意义的行为。依止没有内涵的上师是没有意义的。开始