English
If possible, let it go. Maintain unwavering awareness. In the realm of the six aggregates, if you fear escape, seize it with an iron hook. You must rely on the pillar of mindfulness. Whatever appears, know it as the Dharmakaya, with the confidence of having gone to a precious golden land, make your view independent. Do not be ashamed that the gods and gurus are friends of your own mind. Guard the precepts without hypocrisy. Abandon expectations of reward and retribution, give alms without partiality. Repay harm with benefit, endure adversity. For the sake of Dharma, you must accept illness, hunger, thirst, etc., and the suffering of others, therefore, bear it with the suffering of study and contemplation. Do not expect fame, etc. Do not put practice above fame. Through the eight worldly concerns, do not be carried away by demons, practice. Being connected to time is very important. If appearances are scattered outward, the demons of the five poisons will arise, and appearances will be deceived by demons. Therefore, do not let the mind follow the object, cherish it. ༈ Chapter Fifteen, which explains how to prevent faults with six advices: Do not sell the bones of your parents and ancestors. Do not seduce the root guru and the feet of the lineage. Do not create disputes between brothers and cousins. For brothers who have the same guru and have entered the Vajrayana, avoid fighting that does not keep vows. Do not scatter dust on others, near or far. Do not speak harshly to other practitioners. Do not be a subject who has not made offerings to the lord. If the guru is not pleased, there will be no compassion and blessing. On the side of sin, do not run to the abyss. Do not be skilled in false, deceitful, and other evil ways. ༈ Chapter Sixteen, on the advice of bearing good and bad circumstances through the state of ten non-hungry people: For the ten non-hungry people, if you can bear it, it means choosing, bear it if you can bear it, and don't bear it if you can't bear it. Not looking means that if that circumstance does not harm you, then do it. If it harms you, don't do it, meaning that you can transform all bad circumstances into the path without being harmed by them. If you can bear the disease of the place, you will not be hungry even if you live in that place. Because you will not generate attachment and aversion to enemies and friends, if you can bear the disease of relationships, you will not be hungry even if you do not leave your relatives. Free yourself from the bondage of pride, worldliness, shame, etc., if you can bear the disease of clothing, you will not be hungry even if you are naked. Because you can bring happiness and suffering equally to the path, if you can bear the disease of attachment and aversion, you will not be hungry even if you act.
Chinese
不顾。认识到自心是上师，从而使对差异的执着在自身消解，如果能承受上师的疾病，即使断绝了敬信也不顾。了悟轮涅万象皆为无名、自然本智，如果能承受轮回的疾病，即使不做佛事也不顾。显现与心识在法性中消解，从而没有了习气的痕迹，如果能承受恶趣的疾病，即使造罪也不顾。为了他人的利益，无论做什么都可以。法性远离作为与勤作，即使本体显现为不同，也超越了守护誓言的界限，并且了知轮涅即是自心，如果能承受地狱的疾病，即使进入密宗之门而不守护誓言也不顾。了知所作所为皆是错觉，从而有了无作、超离心智的见解把握，即使躺着睡觉也不顾。因为没有对住所好坏的执着，如果能承受住所的疾病，无论住在哪里都不顾。因为食物没有好坏，并且远离了净与不净的二取执着，如果能承受食物的疾病，无论吃什么都不顾。因为断绝了珍爱自我的执着，如果能承受业的疾病，即使不回避传染病也不顾啊，儿子！ 第十七品，观察修行者共同与自身的过失，即广大的过失。广大的过失有十八种。总的来说，有八个原因可以避免广大的过失、邪见、愚痴和违犯誓言等过失的产生。人品好，容易引导；有良师善友，善于引导；忆念死亡，来世才会努力；深信苦乐是业果，从而对罪恶有所畏惧；知羞耻；有廉耻；有毅力；言语诚实，不违背承诺，值得信赖。与此相反的八种情况，就会产生广大的过失等等。广大的过失就是不知羞耻或嘲笑，即对人法和佛法都感到羞耻。具体表现为：刚开始生起信心，几乎要跳到高处；听法时，做出抓头发、哭泣等不伦不类的行为；中间被怀疑所吞噬，用空洞的言论来填补；对诀窍的理解不透彻，产生怀疑，四处游荡；最终信心丧失，成为地狱的垫脚石；最终对佛法和上师产生邪见，这是信心不坚定的三种过失。首先，找到上师后，对该做什么有很多疑问；把心肝肺都交给上师后，说我们上师的甚深妙法
English
Don't mind. Having realized that one's own mind is the guru, thereby dissolving the clinging to differences in itself, if one can bear the guru's illness, even if one cuts off devotion, don't mind. Having realized that samsara and nirvana are nameless and that whatever appears is self-arisen wisdom, if one can bear the illness of samsara, even if one does not practice Dharma, don't mind. Appearance and mind dissolve into the nature of reality, thereby leaving no trace of habitual tendencies, if one can bear the illness of the lower realms, even if one commits sins, don't mind. It is permissible to do anything for the benefit of others. Since the nature of reality is free from action and effort, even if the essence appears differently, it transcends the boundaries of keeping vows, and knowing that samsara and nirvana are one's own mind, if one can bear the illness of hell, even if one enters the door of secret mantra without keeping vows, don't mind. Knowing that all actions are illusory, thereby having the confidence of a view that is without action and beyond mind, even if one lies down to sleep, don't mind. Because there is no attachment to good or bad dwellings, if one can bear the illness of dwellings, no matter where one lives, don't mind. Because food has no good or bad, and is free from the dualistic clinging of clean and unclean, if one can bear the illness of food, no matter what one eats, don't mind. Because the clinging to cherishing oneself has been severed, if one can bear the illness of karma, even if one does not avoid contagious diseases, don't mind, son! Chapter Seventeen, Examining the faults of practitioners in general and oneself, which is the great fault. There are eighteen kinds of great faults. In general, there are eight causes that can prevent the occurrence of great faults, wrong views, ignorance, and breaking vows. Being of good character, easy to guide; having good teachers and friends, skilled in guiding; remembering death, one will strive for the next life; believing that happiness and suffering are the result of karma, thereby fearing sin; knowing shame; having a sense of honor; having perseverance; being truthful in speech, not violating promises, trustworthy. The opposite of these eight situations will lead to the occurrence of great faults and so on. The great fault is shamelessness or ridicule, that is, being ashamed of both human and divine Dharma. Specifically, it manifests as: initially generating faith, almost jumping to a high place; when listening to Dharma, making inappropriate actions such as pulling hair and crying; in the middle, being swallowed by doubt, filling it with empty words; not understanding the key points thoroughly, generating doubt, wandering everywhere; finally losing faith, becoming a stepping stone to hell; ultimately developing wrong views towards Dharma and the guru, these are the three faults of unstable faith. First, after finding a teacher, there are many questions about what to do; after entrusting heart, liver, and lungs to the teacher, saying the profound Dharma of our guru
Chinese
将“是珍贵的”之语向所有人宣扬。中间，因厌烦上师而捏造诽谤。后悔以前的供养，宣扬过失。最终，舍弃上师，将敌人视为神圣。与新朋友交往而依赖他人，这是依止上师方式的三种过失。最初，生起执着心，认为没有比我更懂佛法的人。对生起少许止观的体验感到自满，认为没有比自己更伟大的修行人和佛法修行者。中间，因修行而厌烦，如同不驯服的野驴。在寺庙里白天忧愁，夜晚恐惧，喜欢晚上吃喝睡觉。最终，舍弃修行，在城市里游荡。比如疯子一样。实际上，轻视世俗，这是修行没有正直的三种过失。最初，因生起修行体验而随意行事。比如疯子一样。实际上，轻视世俗。中间，舍弃修行，讲解文字技巧。比如自己没有道路经验却给别人指路一样。自己没有领悟却给别人讲解。最终，在死亡时以普通状态死去。比如普通人一样。实际上，死亡时没有把握住道路，这是没有稳固体验的三种过失。最初，对见解的领悟生起少许定解。实际上，仅仅获得 সাধারণ的理解，就自认为领悟很好。轻视他人。中间，因疑惑而用虚假的知识询问他人。用虚假的智慧来询问他人。最终，因见解延迟而落入歧途和障碍。与外道相似，落入常断的控制，没有领悟到双运、离戏、平等性，这是没有获得领悟的把握的三种过失。结果走向歧途，关闭了解脱的窗户。由于没有掌握方便智慧等双运，道路的关键错乱，结果涅槃之门关闭。由于解脱的窗户关闭，生死轮回不断。将所见之物执着为实有，由于将身心执着为我，被业和烦恼束缚而无法解脱。由于生死轮回不断，对所生之处没有选择的权利。被业和烦恼控制而无法自主地在轮回中受生，这是结果颠倒的三种过失或三种障碍。因此，认识到佛法和自心没有融合的过失后，努力断除。
English
Proclaiming to everyone the words, "It is precious." In the middle, becoming weary of the teacher, fabricating slander and accusations. Regretting previous offerings, proclaiming faults. Finally, abandoning the teacher, holding the enemy as sacred. Associating with new friends and relying on others, these are the three faults of improper reliance on a teacher. Initially, clinging to the mind, thinking there is no one more Dharma-like than me. Boasting of having generated a slight experience of calm abiding, holding that there is no greater practitioner or Dharma practitioner than oneself. In the middle, becoming weary of meditation, like an untamed wild ass. In the monastery, feeling sorrow during the day and fear at night, enjoying eating, drinking, and sleeping in the evening. Finally, abandoning meditation, wandering around the city. Like a madman. In reality, disparaging the conventional, these are the three faults of not straightening the practice. Initially, due to the arising of practice experience, acting recklessly. Like a madman. In reality, disparaging the conventional. In the middle, abandoning meditation, explaining the skill of writing. Like someone who has no experience of the path showing it to others. Explaining to others without having realization oneself. Finally, dying in an ordinary state when the body is abandoned. Like an ordinary person. In reality, not grasping the path at the time of death, these are the three faults of not stabilizing experience. Initially, a slight certainty of understanding arises regarding the view. In reality, merely gaining a general understanding, considering it a good realization. Disparaging others. In the middle, being consumed by doubt, asking others with false knowledge. Using false wisdom to ask others. Finally, due to delaying the view, falling under the power of wrong paths and obscurations. Similar to non-Buddhists, falling under the control of permanence and annihilation, not realizing union, freedom from elaboration, and equality, these are the three faults of not gaining confidence in realization. As a result, going astray, the window of liberation is blocked. Because the union of skillful means and wisdom, etc., is not understood, and the key points of the path are confused, the door to nirvana is closed as a result. Because the window of liberation is blocked, the cycle of birth and death is continuous. Grasping appearances as real, and due to grasping the body and mind as self, being bound by karma and afflictions, one cannot be liberated. Because the cycle of birth and death is continuous, there is no choice over where one is born. Being controlled by karma and afflictions, involuntarily taking rebirth in samsara, these are the three faults or three obstacles of the result being reversed. Therefore, recognizing the faults of not integrating Dharma and one's own mind, one should strive to abandon them.