Chinese
为遮蔽（过失），圣者们所呵责。 贪执束缚的六种过患是： 身体是不净之物的容器， 筋脉骨骼相连的网。 脓和血清、恶心的呕吐物、屎尿的积聚处， 具备九个孔道的通道， 六脏五腑，寄生虫的城市， 以及有形的各种疾病产生的自性。 不了解身体，因贪执而被欺骗。 无意义、无精要的六法是： 显现为各种境的诸法， 无常，迅速坏灭，如水泡。 任何精要也没有，如芭蕉树。 因错觉而欺骗孩童，如阳焰。 明明没有却显现各种事物，如幻术。 因习气的力量而显现，如梦境。 不能长久住留，变化不定，如闪电。 如是知晓者，将渡过有寂的彼岸。 下等修行者趣入的六种方式是： 见到轮回的痛苦，从而寻找道路。 明白所作皆无意义，从而看轻利养名声。 因我慢和欲望微小，从而安住于卑下。 因信心、精进，与道友交往，从而努力修持。 因大乘种姓低劣，从而心不满足。 因对所知处有信心，从而对任何（教法）都信受。 这是圣者们的第一道门。 中等修行者需要的六法是： 不守护耕作、挖掘、田地的边界。 不承担青春、利润、贸易的重担。 不顾及情面，不执着于使者、亲友。 舍弃嗔恨、偏袒、争斗之事。 抛弃积蓄、挖掘、外务、住所的城堡。 远离喧嚣的魔障，不与大人物交往。 这是修行者们的第二道总结。 上等瑜伽士的尸陀林六法是： 以平凡为首，不与人交往， 身语意三门的行为隐秘，所作所为不被人看见。 不寻求饮食衣服，以腐烂的食物和衣服为生。 无所畏惧，行持空行母的行为。 秘密行持修持，舍弃平凡的行为。 法性本然安住，证悟大乐， 这是趋入解脱道者的第三种方式。 更上等的无偏颇瑜伽士的六法是： 对自己的家乡和他人的家乡都不执着， 从常断二边中解脱， 无论亲疏都不认识， 不执着于一个地方，如云般漂浮， 六识的境相显现为朋友。
English
The noble ones condemn (faults) for the sake of obscuration. The six faults of being bound by attachment are: The body is a vessel for all impurities, A network of veins, sinews, and bones. A pool of pus and serum, foul vomit, excrement, and urine, With nine openings as pathways, Six organs and five viscera, a city of worms, And the nature of arising from all tangible diseases. Not understanding the body, one is deceived by attachment. The six meaningless and pithless dharmas are: All dharmas that appear as various objects, Are impermanent, quickly decaying, like bubbles. Having no essence whatsoever, like a banana tree. Deceiving children with illusion, like a mirage. Appearing as various things while being nonexistent, like magic. Appearing by the power of habit, like a dream. Not staying long, changing, like lightning. Those who know thus will cross to the other shore of existence. The six ways of entering for a lower practitioner are: Seeing the suffering of samsara, one seeks a path. Understanding that what is done is meaningless, one belittles profit and fame. With small pride and desire, one dwells in humility. With faith and diligence, associating with Dharma friends, one strives in practice. Because of inferior Mahayana lineage, one's mind is not satisfied. Because of faith in the objects of knowledge, one accepts anything (taught). This is the first gate of the noble ones. The six dharmas needed by a middling practitioner are: Not guarding the boundaries of farming, digging, and fields. Not bearing the burden of youth, profit, and trade. Not considering appearances, not clinging to messengers and relatives. Abandoning the actions of hatred, bias, and strife. Rejecting accumulation, digging, external affairs, and taking castles as dwellings. Avoiding the demons of busyness, not associating with great people. This is the second summary of practitioners. The six charnel ground dharmas of a superior yogi are: Beginning with ordinariness, not associating with people, The actions of body, speech, and mind are hidden, what is done is not seen by others. Not seeking food and clothing, living on rotten food and clothing. Without fear, acting the conduct of dakinis. Practicing secret conduct, abandoning ordinary behavior. The nature of Dharma abides naturally, realizing great bliss, This is considered the third way of entering for those who travel the path of liberation. The six dharmas of an even more superior, unbiased yogi are: Not being attached to one's own country or another's, Being liberated from the two extremes of permanence and annihilation, Not recognizing anyone, whether near or far, Not clinging to one place, floating like a cloud, The appearances of the six aggregates arise as friends.