English
If external circumstances do not cause harm, it is a sign of knowing appearances as illusory. If attachment to the eight worldly concerns is small, it is a sign of recognizing the nature of one's own mind. In general, inner signs manifesting outwardly are like leaves growing on a tree. Outer signs manifesting to others are like ripe fruits on a tree that can be eaten. However, there are many practitioners who have no qualities within, and those with realization are very rare, so the master said that it is very important to diligently practice meditation. Guru Padmasambhava said: Those who practice Dharma have ten "yeses." Jo-mo asked, "What are those ten?" The master replied: The Buddha's teachings abiding in the world and beings obtaining human form at the same time indicate that one has accumulated merit in previous lives. Having faith in one's own Dharma and meeting a master with instructions is like a blind person finding a precious jewel. Obtaining a pure human body and having faith and wisdom at the same time indicate that the karmic imprints from previous practice are awakened. Feeling weary of suffering oneself and relatives speaking meaningless gossip at the same time indicate that one is spurring oneself to practice Dharma. Having wealth oneself and beggars appearing at the same time indicate that it is time to perfect generosity. When practicing virtuous deeds, if the ocean of suffering surges, it indicates that one is purifying negative karma and obscurations. When one's mind is invested in the Dharma, if unprovoked enemies appear, it indicates that one is embarking on the path of patience. Having excellent faith oneself and understanding that conditioned phenomena are impermanent, and at the same time obtaining profound instructions, it indicates that it is time for the mind to turn away from worldly affairs. Oneself fearing impermanence and death, and others dying at the same time, indicate that it is the moment to generate uncommon faith. In general, the situation of not accumulating merit is the majority, and there are many who always do worldly things first and then think about going to practice Dharma, so few are liberated from samsara. Guru Padmasambhava said: There are seven crookednesses in practicing Dharma. Jo-mo asked, "What are those seven?" The master replied: Small faith and great wisdom will be crooked into a speaker. Much reliance and strong self-attachment will be crooked into a Geshe. Not being proficient in worldly affairs and being ignorant of the Dharma lineage will be crooked into a chieftain. Saying instructions verbally but not practicing them will be crooked into a glib Dharma peddler. Dharma not being in the mind but liking to talk big will be crooked into a fraud who ruins yogis. Little learning and no instructions, even if faith is great, will be crooked into a commoner. A practitioner who is in accordance with the scriptures
Chinese
诶玛！以智慧解脱相续，以信心调伏自心，以听闻断除增益，将世间法抛诸脑后，将自相续融入佛法，以闻思圆满所知，以窍诀决断自心，以见修行果，必须挖掘深处，这是困难之处。 莲花生大师说：进入佛法之门的人，有很多错谬。 措嘉问道：如何是好？ 大师说：以闻思解脱相续的格西，和以智慧观察的导师，这是错谬之一；自己实修的实修者，和没有实修却夸夸其谈的法油子，这是错谬之一；以佛法调伏自相续的贤善者，和虚伪狡诈的伪君子，这是错谬之一；具窍诀者的见解，和只会说空话者的见解，这是错谬之一；具信心者对佛法的信奉，和只会说空话者的佛法术语，这是错谬之一。总之，必须将佛法和自相续融为一体，如果将佛法置于彼岸，而自己却在此岸，自诩为修行人，这些只会耍嘴皮子的人，是不会有佛法的。 莲花生大师说：必须让佛法成为佛法，必须让佛法成为道路，必须消除道路上的迷惑，必须让迷惑显现为智慧。 措嘉问道：如何才能做到？ 大师说：如果知道一切佛法都汇集于一乘，并证悟无须取舍，那么佛法就成为了佛法；如果无论修持何种佛法，都与皈依、发心、生起次第、圆满次第、方便与智慧相结合，那么佛法就成为了道路；如果道路与见、修、行、果相结合，那么就能消除道路上的迷惑；如果挖掘见修的深处，并精进于实修，那么迷惑就会显现为智慧。总之，无论修持何种佛法，如果不明白生起次第、圆满次第、见、行、方便与智慧双运，就如同独脚难行。 莲花生大师说：修行佛法，不落入小乘是至关重要的。 措嘉问道：如何才能做到？ 大师说：如果执着于止观的乐、明、无念，那么就只能成为声闻和缘觉；如果生起胜观的乐、明、无念，那就是法身。总之，很多人只是停留在止观的状态，这将导致转生为天人，或者即使没有获得色身，也无法利益众生。
English
Ema! Liberating the continuum with wisdom, subduing the mind with faith, cutting off clinging with listening, abandoning worldly pursuits, blending one's own continuum with the Dharma, perfecting knowledge with study and reflection, deciding the mind with pith instructions, with view, practice, and fruition, one must excavate the depths, this is difficult. Guru Padmasambhava said: Those who enter the gate of Dharma have many mistakes. Jomo asked: How is it? The Guru said: A Geshe who liberates the continuum with study and reflection, and a teacher who observes with wisdom, this is one mistake; a practitioner who practices himself, and a Dharma charlatan who talks big without practicing, this is one mistake; a virtuous person who subdues his own continuum with the Dharma, and a hypocritical and deceitful pretender, this is one mistake; the view of one with pith instructions, and the view of one who only speaks empty words, this is one mistake; the faith of one with faith in the Dharma, and the Dharma terminology of one who only speaks empty words, this is one mistake. In short, it is necessary to integrate the Dharma and one's own continuum, if one places the Dharma on the other shore, while oneself remains on this shore, claiming to be a practitioner, these people who only talk the talk will not have the Dharma. Guru Padmasambhava said: The Dharma must become the Dharma, the Dharma must become the path, one must eliminate the confusion on the path, one must make confusion appear as wisdom. Jomo asked: How can this be done? The Guru said: If one knows that all Dharmas converge into one vehicle, and realizes that there is no need to accept or reject, then the Dharma becomes the Dharma; if no matter what Dharma one practices, it is combined with refuge, bodhicitta, generation stage, completion stage, skillful means and wisdom, then the Dharma has become the path; if the path is combined with view, practice, conduct, and fruition, then one can eliminate the confusion on the path; if one excavates the depths of view and practice, and strives in practice, then confusion will appear as wisdom. In short, no matter what Dharma one practices, if one does not understand the union of generation stage, completion stage, view, conduct, skillful means and wisdom, it is like not being able to walk with one leg. Guru Padmasambhava said: When practicing the Dharma, it is crucial not to fall into the lower vehicle. Jomo asked: How can this be done? The Guru said: If one clings to the bliss, clarity, and non-thought of shamatha, then one can only become a Shravaka or Pratyekabuddha; if one generates the bliss, clarity, and non-thought of vipashyana, that is the Dharmakaya. In short, many people only remain in the state of shamatha, which will lead to rebirth as a deva, or even if one does not obtain a physical body, one will not be able to benefit sentient beings.
Chinese
如是说。 莲花生大师说：佛法的根本是皈依和戒律。 觉姆问：这二者在何时生起呢？回答说：当畏惧恶道，并对三宝生起信心之时，便生起皈依的戒律。当相信业果之时，便生起近事男（女）的戒律。当对轮回生起厌离心之时，便生起沙弥的戒律。当对一切罪恶生起厌恶心之时，便生起比丘的戒律。当以慈悲心平等对待自他之时，便生起希求菩提心的戒律。当生起珍爱他人胜过自己之时，便生起菩萨的戒律。藏地之人将皈依作为主要的佛法，僧人没有戒律，口说大乘却没有菩提心，密咒师没有誓言，瑜伽士没有禅修，因此在藏地成就者难以出现。 莲花生大师说：修行佛法必须守护誓言，这非常困难。觉姆问：如何守护呢？回答说：如果视上师为佛，便是具足身之誓言；如果视经教为珍宝，便是具足语之誓言；如果视诀窍为甘露，便是具足意之誓言；如果观本尊无取舍，便是具足身之誓言；如果对密咒无怀疑，便是具足语之誓言；如果了悟实相之义，便是具足意之誓言。总之，如果自心清净，誓言便清净。 莲花生大师说：修行佛法有十五种违缘，必须断除。觉姆问：是哪些呢？回答说：闲聊、玩笑、嬉笑这三者是禅修的障碍，必须断除。亲戚、朋友、弟子这三者是佛法的拖延，必须断除。利养、名声、恭敬这三者是佛法的束缚，必须断除。财物、喧嚣、享乐这三者是佛法的散乱，必须断除。睡眠、懈怠、懒惰这三者是修法的最大敌人，必须断除。总之，修行佛法时，如果出现拖延，那将是非常大的过失。 莲花生大师说：修行佛法必须具足十五种因缘。觉姆问：是哪些呢？回答说：听闻和
English
Thus it was said. Guru Padmasambhava said: The root of Dharma is refuge and vows. Jomo asked: When do these two arise? He replied: When one fears the lower realms and has faith in the Three Jewels, the vow of taking refuge arises. When one believes in the law of karma, the vow of a lay practitioner arises. When one turns away from samsara, the vow of a novice monk arises. When one turns away from all sins, the vow of a fully ordained monk arises. When one equally cherishes oneself and others with compassion, the vow of aspiring to enlightenment arises. When one cherishes others more than oneself, the vow of a Bodhisattva arises. Tibetans make taking refuge the main Dharma. Monks have no discipline. They say they are Mahayana but have no Bodhicitta. Mantra practitioners have no samaya. Yogis have no meditation. Therefore, it is difficult for accomplished beings to appear in Tibet. Guru Padmasambhava said: It is difficult to keep samaya when practicing Dharma. Jomo asked: How to keep it? He replied: If you see the Guru as a Buddha, you have the samaya of body. If you see the scriptures as jewels, you have the samaya of speech. If you see the instructions as nectar, you have the samaya of mind. If you do not discriminate for or against the Yidam, you have the samaya of body. If you have no doubt about the secret mantra, you have the samaya of speech. If you realize the meaning of the true nature, you have the samaya of mind. In short, if your mind is pure, your samaya is pure. Guru Padmasambhava said: There are fifteen unfavorable conditions for practicing Dharma, which must be abandoned. Jomo asked: What are they? He replied: Idle talk, jokes, and laughter are obstacles to meditation, so they must be abandoned. Relatives, friends, and students are delays to Dharma, so they must be abandoned. Profit, fame, and respect are fetters to Dharma, so they must be abandoned. Possessions, busyness, and enjoyment are distractions to Dharma, so they must be abandoned. Sleep, negligence, and laziness are the greatest enemies of Dharma practice, so they must be abandoned. In short, if delays occur when practicing Dharma, it is a great fault. Guru Padmasambhava said: One must have fifteen causes and conditions for practicing Dharma. Jomo asked: What are they? He replied: Hearing and