English
I will extract the seed. If there are no afflictions, it is necessary to quickly attain Bodhi, child. Apart from one's own mind being free from obscurations, there is nowhere else to seek Bodhi. Chapter Ten. Identifying Similar Dharma and Non-Dharma: There are five false actions. If one shows great joy in the world and then says they fear birth and death, that is also false. If one has not manifested detachment, there is no opportunity to be liberated from birth and death. Taking refuge because one does not fear birth and death is also false. Mere words are of no help. If one has not abandoned desire but says they are a great practitioner, that is also false. Attachment and clinging to anything, internal or external, is a shackle of bondage. Golden shackles and rope shackles are similar in their binding effect. If one does not understand the view of karma and its results but says they have realized it, that is also false. Mere words are of no help. If one has not abandoned desire but says they are a great practitioner, if one has not abandoned (desire) but says they are a Buddha, that is also false, child. If the five poisonous afflictions, which are the cause, are not abandoned, one will not avoid the precipice of samsara, which is the result. Therefore, one should strive to practice the three antidotal trainings. Chapter Eleven. Continuing Practice with Perseverance and Armor-like Attitude: There are five truths. If one says one can become a Buddha without practice, that is true. If one does not practice the path oneself, even if the Buddha reaches out to pull you, it will not help. This world is also located in the palm of Vairochana's vast ocean. If one says one will not go to hell if one does not break one's vows, that is true. Always set one's own mind as a witness and do not be separated from mindfulness and awareness. If skillful means and wisdom are separated, one will fall into the Hearer Vehicle, that is true. By studying the Great Vehicle, do not let skillful means and wisdom be separated. Study the six perfections. If one does not know the union of view and conduct, one will go astray, that is true. It is important not to let conduct deviate from view, nor let view deviate from conduct. If one says that the nature of the mind is naturally pure and clear and does not need to remove any faults, that is true. The nature of mind is naturally luminous and has never been stained by sudden defilements, therefore it is established as the great natural purity. Therefore, effort on the path is meaningful. If the nature is not pure, then it cannot be transformed into purity, so effort on the path will become meaningless. Chapter Twelve. Even if one does something, the result is wrong: There are five meaningless actions. Relying on a teacher without essence is meaningless. Beginning
Chinese
进一步观察特征非常重要。侍奉不具备法器之德的徒弟毫无意义。虽然像身体和影子一样相伴，也不要给予口诀。对自他双方都没有利益。与不守护誓言的人交往毫无意义。自己会染上堕落的过失，而且对他也没有好处。行善与罪恶相混杂毫无意义。行为之后必须不与罪恶相混杂。混合的业会分别成熟为安乐和痛苦，这是法性。如果不依法行事，那么了解佛法也没有意义啊，孩子。因此，将所学融入自己的相续中并加以修持非常重要。 第十三品。以精进、盔甲和猛击来延长并修持口诀：有八种口诀。如果修持，就能解脱贪嗔之山。首先要压制八种世间法。如果如理听闻，就要穿上忍辱的盔甲。要努力修持不畏惧外在苦行和内在深奥意义的忍辱。如果住在寺庙和寂静处，就不要让心沉溺于食物和财物。依赖少欲知足非常重要。如果想要深奥的佛法，就要依止有学识的导师。不要把听闻停留在口头上，要断除对口诀的疑惑。如果遇到有学识且确定的导师，不要心生厌倦，要尽力依止。所有学识的功德都由此而来。在所有行为中都要谨慎。如果遇到佛法障碍，就要以不畏惧来猛击。不惜身命，行持侍奉上师和等味的行为。如果亲友感到厌恶，就要断除心中的执着。平等看待怨亲，让贪嗔自然解脱。如果心识外散，就要舍弃所知的精华，孩子。如果心识散于外境，就会产生烦恼，因此要用信心、精进和正念的绳索抓住它。生起精进和忍耐。关键是用对治的智慧让错误的念头自然解脱。 第十四品。讲述修持时，当下和暂时应该如何做：有三十四条忠告。外在的喧嚣会扰乱善行。内在的分别念会使烦恼生起。中间强大的加持会攻击自己的生命。因此，要舍弃因障碍而产生的散乱。死亡如毒药般临近，毫无益处。没有时间停留，要迅速地
English
It is very important to further examine the characteristics. It is meaningless to attend to a student who does not possess the qualities of a vessel. Even if you associate like a body and its shadow, do not give instructions. It is of no benefit to either oneself or others. It is meaningless to associate with someone who does not keep their vows. One will contract the fault of degeneration, and it will not benefit them either. It is meaningless to do good deeds mixed with sin. After the action, it must not be mixed with sin. It is the nature of things that mixed actions will ripen separately into happiness and suffering. If you do not act according to the Dharma, then knowing the Dharma is meaningless, child. Therefore, it is very important to integrate what you have learned into your own mindstream and practice it. Chapter Thirteen. How to practice the instructions by prolonging them with diligence, armor, and onslaught: There are eight instructions. If you practice, you will cross the mountain of attachment and aversion. First, suppress the eight worldly dharmas. If you listen properly, put on the armor of patience. Strive to cultivate patience that does not fear external hardships and internal profound meanings. If you stay in temples and solitary places, do not let your mind be absorbed in food and wealth. It is very important to rely on contentment and knowing enough. If you want profound Dharma, rely on a learned teacher. Do not leave listening only in words, but cut off doubts about the instructions. If you meet a learned and certain teacher, do not be discouraged, but rely on them as much as possible. All the qualities of learning come from that. Be careful in all actions. If obstacles to the Dharma arise, strike with fearlessness. Abandoning body and life, practice serving the guru and the practice of equal taste. If relatives feel disgusted, cut off the attachments in your mind. Treat enemies and friends equally, and let attachment and aversion dissolve naturally. If the mind wanders, abandon the essence of knowledge, child. If the mind wanders to external objects, afflictions will arise, so hold it with the rope of faith, diligence, and mindfulness. Generate diligence and endurance. The key is to let the erroneous thoughts dissolve naturally with the wisdom of the antidote. Chapter Fourteen. Explaining what to do in the immediate and temporary situations when practicing: There are thirty-four pieces of advice. External distractions will disturb virtuous actions. Internal thoughts will cause afflictions to arise. The powerful blessings in between will attack one's own life. Therefore, abandon the distractions caused by obstacles. Death is approaching like a dose of poison, with no benefit. There is no time to stay, so quickly
Chinese
禅修吧！降伏敌人，守护亲友等等，做今生的事情，不如做死后的事情。譬如年轻女子的手镯一般，不喜欢事务的役使，独自禅修吧！特别是远离恶友。对亲戚朋友的贪恋，是你自己内心的错觉，抛弃它吧！身体的作为，语言的谈论，心的分别念，产生和消失过多会产生恶缘。不需要虚情假意的迎合等等，不和人交往会更快乐。这样就不会产生贪嗔。不和人交往就没有贪嗔。众生都不知满足。即使是所有的佛陀，也无法满足，所以放弃虚情假意。没有贪嗔执着的譬喻，就像死尸一样独自呆着。舍弃贪嗔的地方，以无贪无执着，不要去荆棘丛生的地方，呆在舒适的地方。以前在贪嗔的方面浪费了生命，以前的就够了，现在不要再浪费了。现在把身命投入到佛法方面吧！一切众生都具有如来藏的自性，所以不要区分敌人和朋友，保持智慧。努力于平等性。品尝八法之味等等，不要看重名声，看重自己的内心。守护内心，实行苦行，不努力就会堕落。哪怕是一瞬间的恶念，也会成为堕入恶道的因。从无始以来，因为对实有的执着而被束缚在轮回中。现在，放弃像以前一样漂泊吧！圣财的主要来源是知足少欲。去往知足少欲的财富之海的岛屿吧！不知足少欲，即使是国王也和乞丐一样。以食物衣服能够维持生命而知足少欲，去了岛屿就不会再返回。自己有东西，父亲也会得到。把所有的东西都供养给上师，如果上师高兴并摄受你，就会出现甚深的教言。老父亲高兴了，就会说真心话。上师也会把真实的教言告诉弟子。圆满地给予有根器的弟子教言，弟子也要像对待心一样珍惜并修持，所以得到珍宝后不要丢失。对轮回的错觉，用邪见来扭转，用正见来端正。去往菩提之路。如果金刚兄弟姐妹们聚在一起，就要把自己看作是所有人中最差的。如果道友们聚在一起，就要听从劝告。修行，是抛弃的意思。
English
Meditate! Subduing enemies, protecting relatives and friends, etc., doing things for this life is not as good as doing things for after death. Like a young woman's bracelet, do not like the service of affairs, meditate alone! In particular, stay away from bad friends. Attachment to relatives and friends is a delusion of your own mind, abandon it! The actions of the body, the speech of the tongue, the thoughts of the mind, too much arising and ceasing will cause bad conditions. There is no need for hypocritical flattery, etc., it is more pleasant not to associate with people. This will not cause attachment and aversion. Not associating with people means no attachment and aversion. Sentient beings do not know contentment. Even all the Buddhas cannot satisfy them, so give up hypocrisy. The example of not having attachment and aversion is to stay alone like a corpse. Abandon the place of attachment and aversion, with non-attachment and non-grasping, do not go to thorny places, stay in a comfortable place. In the past, life was wasted in the direction of attachment and aversion, the past is enough, do not waste it now. Now put your body and life into the Dharma! All sentient beings have the nature of the Tathagatagarbha, so do not distinguish between enemies and friends, maintain wisdom. Strive for equality. Tasting the taste of the eight worldly concerns, etc., do not value fame, value your own heart. Guard your mind, practice asceticism, if you do not strive, you will fall. Even a moment of evil thought will cause you to fall into the lower realms. From beginningless time, you have been bound in samsara by clinging to reality. Now, give up wandering as before! The main source of noble wealth is contentment. Go to the island of the ocean of wealth of contentment! If you are not content, even if you are a king, you are like a beggar. Be content with food and clothing that can sustain life, and once you go to the island, you will not return. If you have something, your father will also get it. Offer everything to the guru, and if the guru is happy and accepts you, deep instructions will appear. If the old father is happy, he will speak the truth. The guru will also tell the disciple the true words. Fully give the instructions to the worthy disciple, and the disciple must cherish and practice them like his own heart, so do not lose the precious treasure once you get it. To the delusion of samsara, use wrong views to reverse it, and use right views to correct it. Go to the path of enlightenment. If Vajra brothers and sisters gather together, you must regard yourself as the worst of all. If Dharma friends gather together, you must listen to advice. Practice means abandonment.
Chinese
如果可以，就让它去吧。坚持不离的觉知。在六根的境界中，如果害怕逃脱，就用铁钩抓住。必须依靠正念的柱子。无论显现什么，都知晓为法身，以如同去了珍宝金洲般的自信，让见解独立自主。不要因神和上师是自心之友而感到羞愧。守护戒律，内外一致。舍弃对回报和果报的期望，布施无有偏颇。以善报答恶，忍耐能够克服逆境。为了佛法，必须接受疾病、饥渴等以及他人的痛苦，因此，用闻思的痛苦来承担。不要期望名声等。不要把修行放在名声之上。通过八法，不要被魔鬼带走，要实行。与时间相关联非常重要。如果显现向外分散，五毒的魔就会升起，显现就会被魔鬼欺骗。因此，不要让心随境而转，要珍惜。༈ 第十五章，讲述用六种忠告来防止过失：不要出卖父母和祖先的骨头。不要引诱根本上师和传承的脚。不要制造兄弟和堂兄弟之间的争端。对于同一位上师和进入金刚乘的兄弟，要避免不守护誓言的争斗。不要向亲疏远近的其他人散布灰尘。不要对其他修行者说粗暴的话。不要做未向上师献供的臣民。如果未使上师满意，就不会有慈悲和加持。在罪恶的一方，不要跑向深渊。不要擅长虚伪、欺骗等邪恶的道路。༈ 第十六章，关于通过十种不饥饿之人的境界，来承担好坏境缘的忠告：对于十种不饥饿之人，如果能承担，就意味着选择，能承担就承担，不能承担就不承担。不看，意味着如果那个境缘不伤害你，就去做。如果伤害你，就不要做，意思是能够不被所有恶劣的境所伤害，而将其转化为道用。如果能承担地方的疾病，即使住在那个地方也不会饥饿。因为不会对敌人和朋友产生贪嗔，如果能承担关系的疾病，即使不离开亲人也不会饥饿。从骄傲、世俗、羞耻等的束缚中解脱出来，如果能承担衣着的疾病，即使赤身裸体也不会饥饿。因为能够将快乐和痛苦平等地带到道上，如果能承担贪嗔的疾病，即使行持也不会