Chinese
第十八品，以十五种邪法之门截断错谬与障碍之边际：虽然从佛法转入世间法，但形式上仍停留在佛法中，因此有十五种邪法：见解追逐虚伪，只说别人过失，不调伏自心。修行落入愚痴禅修，因无胜观，烦恼未从根本断除，故不生证悟。行为变得粗俗，以非法行事，如同疯子。不知积累与净化的要点，誓言变得有名无实，不知守护的界限，轻视过失，认为即使犯一点也容易。上师只看重与自己的关系，将上师视为自己的叔叔或舅舅，不生起信心与恭敬。听法时心怀不满，因顾及他人情面和害怕被人嘲笑而听法，故不理解佛法。修法时懈怠拖延，被睡眠和懒惰所控制，故无法获得果实。将体验寄托于见鬼，如同眼光敏锐的鉴赏家，鬼附和鬼念增多。果实是追求世间名声，八法之贪嗔增长，与凡夫俗子无异。接受教诲时心怀偏见，不作侍奉和实修，只依赖经文和传承。因此，体验的骨肉无法相合。获得南赡部洲的人身却空耗，如同从珍宝岛上空手而归。从修行人的位置上出现凡夫俗子的尸体，获得人身变得毫无意义，临终时充满后悔。那时即使后悔也无济于事。被修行人的名号所欺骗，不做佛法，即使挂着修行人的名号也无益。行非法事，即使名为格西，也成了罪恶之友。用干枯的耳朵听法，如同听歌舞的赞美声，听奉承和赞扬，用干枯的耳朵听法是行不通的。人生有空耗的危险。行非法事，死后只有堕入地狱。这一切的根源在于对今生的贪执，因此要认识到过失并加以舍弃。 第十九品，以二十六种愚人显示欺骗恐吓之边际：以世间法的二十六种愚人为例，对于佛法来说，有二十六种愚人：不害怕必然会发生的战争是愚蠢的，不害怕死亡是愚蠢的，不偿还必然会产生的债务是愚蠢的。
English
Chapter Eighteen: Severing the Boundaries of Error and Obscuration Through the Fifteen Wrong Dharmas: Although having strayed from the Dharma of the Gods to the Dharma of Humans, the appearance remains as the Dharma of the Gods. Therefore, there are fifteen wrong dharmas: The view runs after deception. Criticizing others while not taming one's own mind. Meditation falls into foolish meditation. Without higher vision, afflictions are not cut off from the root, thus no realization arises. Conduct becomes crude. Acting in a non-dharmic way is like being insane. Not knowing the essence of accumulation and purification. Vows become nominal. Not knowing the boundaries of protection and underestimating faults, thinking it's easy to recover even if one slips a little. The teacher is only concerned with personal connections. Holding the teacher as one's uncle or aunt, not generating faith and respect. Listening with resentment. Listening to protect others' faces and fearing people's ridicule, thus not understanding the Dharma. Practice is put off until leisure. Being controlled by sleep and laziness, thus not attaining results. Experiences are attributed to seeing ghosts, like a keen-eyed appraiser. Ghost possession and ghost thoughts increase. The result is pursuing worldly fame. Attachment and aversion to the eight worldly concerns increase, no different from ordinary people. Receiving instructions with bias. Relying only on scriptures and transmissions without service and practice. Therefore, the flesh and bones of experience do not align. Having obtained a human body in Jambudvipa, one wastes it, like returning empty-handed from a treasure island. From the seat of a practitioner, the corpse of an ordinary person emerges. Obtaining a human body becomes meaningless. Dying with regret. At that time, even regretting is futile. Deceived by the name of a practitioner. If one does not practice Dharma, even being labeled as a practitioner is useless. If one engages in non-dharmic conduct, even being called a Geshe, one becomes a sinful friend. Listening with dry ears. Like listening to the praise of song and dance, listening to flattery and praise, listening with dry ears will not work. There is a danger of wasting one's life. If one engages in non-dharmic conduct, after death, there is no choice but to fall into hell. The root of all this comes from attachment and clinging to this life, therefore, one must recognize faults and abandon them. Chapter Nineteen: Showing the Boundaries of Deception and Intimidation Through the Twenty-Six Fools: Using the twenty-six fools of worldly dharma as an example, for the Dharma of the Gods, there are twenty-six fools: Not fearing the inevitable war is foolish. Not fearing death is foolish. Not paying the debt that will inevitably accrue is foolish.
Chinese
不忏悔业障罪业是愚蠢的。前往必胜之敌处是愚蠢的。不畏惧轮回而执着是愚蠢的。喜欢承担无法承受的重担是愚蠢的。不畏惧罪业的果报是愚蠢的。喜欢前往无乐之处是愚蠢的。喜欢罪恶的一方是愚蠢的。跳向必死的悬崖是愚蠢的。跳向三恶道是愚蠢的。把种子当成秕糠却期望得到稻谷是愚蠢的。做了罪恶却期望得到快乐的果报是愚蠢的。望着朝北的岩洞却期望太阳升起是愚蠢的。对自己没有敬信却期望得到上师的加持是愚蠢的。对注定欺骗的事物寄予希望和依赖是愚蠢的。贪恋今生的圆满是愚蠢的。把有害的儿子当成王子来养育是愚蠢的。像奴仆一样与王子竞争，自己却安于平庸，还期望获得功德是愚蠢的。没有资具却期望富有是愚蠢的。自己没有功德却期望成为别人的老师是愚蠢的。不驯服就骑马是愚蠢的。做自己做不到的承诺是愚蠢的。事情没做完就大声叫嚷是愚蠢的。没有领悟实相就浪费殊胜的方便是愚蠢的。病没有好转，不满意医生，反而喜欢收集毒药是愚蠢的。不信任能医治五毒之病的医生，反而信任恶友是愚蠢的。口袋里没有货物却喜欢吃喝是愚蠢的。自己没有领悟却给别人讲说是愚蠢的。不听父亲的劝告，像被诅咒一样地走是愚蠢的。不听上师的教诲，反而颠倒行事是愚蠢的。愚蠢的女人喜欢女儿的规矩胜过母亲的规矩是愚蠢的。喜欢来世的佛法胜过今生的欲妙是愚蠢的。赤身裸体地从家里出来，找到衣服后又回到家里是愚蠢的。懂得了佛法却不去修行，反而去积累财富是愚蠢的。水还没到就脱鞋是愚蠢的。在证悟的把握和人之间断绝修行是愚蠢的。不知满足地喝咸水是愚蠢的。对欲望没有知足少欲。外表损坏了，内心却没有察觉是愚蠢的。身体老了，心里的贪嗔却很大。给别人提建议很聪明，却放弃了自己的正确想法是愚蠢的。自己的言语和行为不一致。没有梯子却攀登无法逃脱的城堡是愚蠢的。没有圆满资粮就自以为能获得解脱。孩子们不喜欢做将来一定会做的事情是愚蠢的。初学者把善行往后推延。
English
It is foolish not to purify karmic debts and defilements. It is foolish to go to the place of the enemy who is sure to win. It is foolish not to fear samsara and to be attached to it. It is foolish to be happy to carry burdens that cannot be carried. It is foolish not to fear the ripening of sins. It is foolish to be eager to go to a place without happiness. It is foolish to be happy with the side of sin. It is foolish to jump into a cliff where death is certain. It is foolish to jump into the three lower realms. It is foolish to treat the seed as chaff and expect fruit from rice. It is foolish to expect a happy result from doing evil. It is foolish to look at the north-facing cave and expect the sun to rise. It is foolish to expect the blessings of the lama without devotion to oneself. It is foolish to place hope and reliance on what is sure to deceive. It is foolish to be attached to the prosperity of this life. It is foolish to treat a harmful son like a prince. It is foolish to compete with a prince like a servant, but to be content with being ordinary and expect to gain merit. It is foolish to expect to be rich without resources. It is foolish to expect to be a teacher of others without merit. It is foolish to ride a horse without taming it. It is foolish to make promises that cannot be kept. It is foolish to shout before the work is done. It is foolish to waste excellent means without understanding the true nature. It is foolish not to be satisfied with the doctor when the disease is not cured, but to be pleased to collect poison. It is foolish not to trust the doctor who can cure the disease of the five poisons, but to trust evil friends. It is foolish to be happy to eat when there are no goods in the bag. It is foolish to explain to others without understanding oneself. It is foolish to go like a curse without listening to the father's advice. It is foolish not to listen to the lama's instructions, but to act perversely. It is foolish for a foolish woman to like the rules of daughters more than the rules of mothers. It is foolish to like the Dharma of the next life more than the desirable qualities of this life. It is foolish to come out of the house naked, find clothes, and then return home. It is foolish to know the Dharma but not practice it, but to accumulate wealth. It is foolish to take off shoes before reaching the water. It is foolish to cut off the practice of Dharma between the confidence of realization and people. It is foolish to drink salty water without satisfaction. There is no contentment with desire. It is foolish that the inside does not feel the outside being destroyed. The body is old, but the mind is full of attachment and hatred. It is foolish to be wise to give advice to others, but to abandon one's own correct ideas. One's own words and deeds are inconsistent. It is foolish to climb a castle from which there is no escape without a ladder. It is foolish to presume to go to liberation without completing the accumulations. It is foolish for children not to want to do things that they will surely do in the future. Beginners postpone virtuous deeds.
Chinese
不畏惧解脱之水是愚蠢的。不畏惧生老病死是佛的意旨。将（佛法）置于自身却向外寻求是愚蠢的，孩子。总而言之，这一切都归结于：贪恋今生，想要不劳而获的果实，不听从上师的教诲，自诩为信奉佛法之人却行世俗之事，言行不一的过失，这五点。 第二十章 通过九种忠告来减少自身的损失：第七，因为忠告是铭记于心的，所以是忠告。九种忠告是：与佛竞争。观看释迦牟尼佛的传记，并让自己跟随他的脚步学习。秘密地将（自己）托付给本尊。不要忘记，经常努力进行念诵和修持。将黑暗视为教诲。秘密地修行，加持和证悟会立即到来。将恶劣的经文视为罪恶。不要回头看那些不善的行为和行恶的朋友。慷慨地布施给上师。这比供养三世诸佛更有意义。背弃轮回。彻底检查自己的心，努力寻找不再轮回的方法。奖励自己。将不好的同伴从你的地方赶走。将胜利给予他人。这样最终你会变得更好。像对待棉花一样对待经文和密续，孩子。广泛地寻求知识，并将其应用于自身，净化佛法和自己的心非常重要。 第二十一章 通过九个肺腑之言来把握自身的缺点：九个肺腑之言是：山里人说：修行者不离开山，功德就会像酥油一样增长。饥荒的食物啊！必须将损失归咎于食物、衣服和言语三个方面。敌人高兴的事：如果不把人世间的事交给风，贪嗔的城堡就不会消失。破烂的衣服：没有贪恋，容易修行。从人群中独自逃离。立即增加善行，障碍不会出现，生活自然会到来。对亲戚没有理由：如果不放弃同情心，束缚就不会断绝。不要把缰绳交给别人。用小绳子抓住。因为人心和水流向任何地方，所以用正念的绳子抓住自己的心。放弃快乐的地方。不要执着于轮回的快乐。如果不放弃这些，罪恶、痛苦和恶语就不会停止。孩子，把你的心指向天空。习惯于无我的道理非常重要。
English
Being unafraid of crossing the water of liberation is foolish. Being unafraid of birth, old age, sickness, and death is the intention of the Buddha. Placing (the Dharma) within oneself but seeking it externally is foolish, child. In short, all of this boils down to: clinging to this life, wanting fruits without effort, not listening to the guru's teachings, claiming to be a follower of the Dharma but engaging in worldly affairs, and the fault of saying one thing and doing another – these five points. Chapter Twenty: Reducing One's Own Losses Through Nine Admonitions: Seventh, because admonitions are to be held in the heart, they are admonitions. The nine admonitions are: Compete with the Buddha. Look at the biography of Shakyamuni Buddha and train yourself to follow in his footsteps. Secretly entrust (yourself) to the yidam. Do not forget, constantly strive to recite and practice. Regard darkness as instruction. If you practice secretly, blessings and realization will come immediately. Regard bad scriptures as evil. Do not look back at those who engage in unwholesome actions and evil friends. Give generously to the guru. This is more meaningful than offering to the Buddhas of the three times. Turn your back on samsara. Thoroughly examine your own mind and strive to find a way to not be reborn in samsara again. Reward yourself. Drive bad companions out of your place. Give victory to others. In this way, you will eventually become better. Treat sutras and tantras like cotton, child. Seek knowledge widely and apply it to yourself, purifying the Dharma and your own mind is very important. Chapter Twenty-One: Grasping One's Own Shortcomings Through Nine Heartfelt Words: The nine heartfelt words are: The mountain man says: If a practitioner does not leave the mountain, merit will increase like butter. Food of famine! Loss must be attributed to food, clothing, and speech in three aspects. Things that make the enemy happy: If you do not entrust worldly affairs to the wind, the castle of attachment and hatred will not disappear. Ragged clothes: Without attachment, it is easy to practice. Flee alone from the crowd. Immediately increase virtuous deeds, obstacles will not arise, and livelihood will come naturally. There is no reason for relatives: If you do not give up compassion, the bonds will not be severed. Do not give the reins to others. Hold on with a small rope. Because the human mind and water flow wherever they are directed, hold your own mind with the rope of mindfulness. Abandon places of joy. Do not be attached to the pleasures of samsara. If you do not abandon these, sin, suffering, and evil words will not cease. Child, direct your mind towards the sky. It is very important to become familiar with the meaning of selflessness.