Chinese
存在的轮子不会毁灭，因为执着的种子肥沃，所以产生业果。因此，六道轮回的处所不会空虚，轮回的深处哪里会有毁灭呢？第三，修行与道相不相遇，就无法饮用事业的甘露。如果不将苦行的磨盘用尽，就无法成就自他的利益。首先，声闻时期，在苦行中修心非常重要。如果不将它用尽，修行者的身语意三门就无法进入上师的身语意加持，所以不会变成大印的所依。如果相续不如法，就自然不会与道相相遇。第二，独觉时期，如果不将苦行的磨盘用于中等的修行，就无法跨越圣者的道路，也无法获得成就的力量。如果道路没有走到尽头，果实就不会显现，这是自然规律。第三，菩萨时期，如果不将苦行的磨盘用于最终的事业，就无法成就显现自他缘起、艺术等各种现象的意义。如果菩提心衰退，就不会变成大乘，如果没有圆满福德资粮，就不会产生四身的功德事业，这是自然规律。因此，修行者不应关注泄漏和错误，而应将其用尽，这是开创圣道之车的传统。第四，如果不将修持视为核心，那么所依就无法如法，这就是所教导的。如果不将修行放在首位，加持就不会在相续中显现。仅仅了解佛法是不够的，想要解脱就必须将修行视为核心。如果不将修持放在首位，见、修、体验就不会成就。如果佛法只是停留在口头上，如何才能斩断迷惑的枷锁？如果不从根本上断除无意义的行为，功德的才能就不会在相续中无碍地显现。如果不能彻底断除庸常的身语意三门，上师、本尊、空行的加持就不会进入。例如，冷的陶器无法吸收水分。接受加持非常重要，如果自己相续中没有信心和恭敬心，就不会对圣者产生慈悲心。例如，冰块没有火和阳光的条件就不会产生水。
English
The wheel of existence will not be destroyed, because the seed of clinging is fertile, so karmic results arise. Therefore, the abodes of the six realms will not be empty, where in the depths of samsara would there be destruction? Third, if practice does not meet with the signs of the path, one will not drink the nectar of activity. If one does not exhaust the millstone of asceticism, one will not accomplish the benefit of oneself and others. First, in the time of the Hearers, it is very important to train the mind within asceticism. If one does not exhaust it, the blessing of the body, speech, and mind of the lama will not enter the body, speech, and mind of the practitioner, so it will not become the basis for the Great Seal. If the continuum is not suitable, it is natural that one will not meet with the signs of the path. Second, in the time of the Solitary Buddha, if one does not exhaust the practice on the intermediate millstone of asceticism, one will not cross the path of the Noble Ones, and one will not obtain the power of accomplishment. If the path does not reach its end, the fruit will not manifest, this is the nature of things. Third, in the time of the Bodhisattva, if one does not exhaust activity on the final millstone of asceticism, one will not accomplish the meaning of manifesting various phenomena such as the interdependence of oneself and others, and the arts. If the mind of enlightenment declines, it will not become the Great Vehicle, and if one does not complete the accumulation of merit, the activity of the four bodies will not arise, this is the nature of things. Therefore, the practitioner should not look at leaks and errors, but should exhaust it, this is the tradition of opening the chariot of the Noble Path. Fourth, if one does not take practice as the essence, then the basis will not be suitable, this is what is taught. If one does not make practice the main thing, blessings will not arise in the continuum. It is not enough to just know the Dharma, if one desires liberation, one must take practice as the essence. If one does not make practice the main thing, view, meditation, and experience will not be accomplished. If the Dharma remains only in words, how can one cut the fetters of delusion? If one does not abandon meaningless actions from the root, the talent of qualities will not arise unhindered in the continuum. If one cannot completely cut off ordinary body, speech, and mind, the blessings of the lama, yidam, and dakini will not enter. For example, cold pottery does not absorb moisture. It is very important to receive blessings, if one does not have faith, devotion, and respect in one's own continuum, compassion will not arise for the Noble Ones. For example, water will not arise from ice without the conditions of fire and sun.
Chinese
修习的法义流于形式，停留在外在，所以，与其百般知晓，不如成就一法更为可喜，请理解。第五，如果无常未生于相续，则说明未能从今生的念头中转变，此乃教言。如果不能忆念死亡，则无法生起精进，此乃教言。 这是因为将外境视为真实，而未向内进行观察的缘故。如果不忆念死亡，日夜都在损耗生命。懒惰是阻止从轮回中解脱的魔鬼。如果不看到一切众生都在走向死亡，不理解有为法终将坏灭，精进便无法在个人的相续中生起。因为不知何时会死，死亡的时间一定会到来，所以那时没有准备非常危险。 第六，如果不依赖于无欲，则说明执着于欲望的过患，此乃教言。如果不能从欲望中转变念头，则说明不知足于财物，此乃教言。在修持解脱道上，没有比欲望更有害的敌人。欲望如同毒叶，接触便会毁灭。这些众生因欲望而遭受痛苦。如果不能从欲望中转变念头，那么涅槃便遥遥无期，请理解。知足于财物，便是最圆满的富足。如果不知满足，那么永远无法摆脱痛苦的枷锁。如果不知足，那么对于作为修持圣道所依之人的你来说，欲望会阻碍菩提。仅仅知足便能从欲望中转变念头。书信中说：在一切财富中，知足是最好的，这是天人导师所说的。如是宣说。 第七，如果未曾经历过艰难困苦，则说明无法体验到安乐的滋味，此乃教言。如果未曾体验过痛苦，便无法认识快乐，此乃教言。这就像未曾尝过苦味便无法感受到甜味一样。以前经历过剧烈的痛苦，之后才会感受到些许的安乐。如果之前没有体验过，因为不习惯痛苦，修持便会因违缘而中断。如果未曾因恶劣的境遇而身心疲惫，便无法体验到寒热，因此无法认识快乐。同样，在此处，如果之前没有遇到过甚深的意义，那么之后便不会有不甚深的窍诀。
English
Since the meaning of the Dharma that has been practiced goes to the outside and stays there, it is better to accomplish one thing than to know a hundred things. Please understand. Fifth, if impermanence is not born in the continuum, it shows that the mind has not turned away from this life. If death is not remembered, diligence cannot be cultivated. This is the teaching. This is because seeing the external as true, one has not included internal observation. If death is not remembered, the days and nights do not diminish the life. Laziness is the demon that does not allow liberation from samsara. If one does not see that all sentient beings are aging towards death and does not understand that compounded things will perish, diligence cannot be born in the continuum of a person. Since there is no certainty when one will die, and the time of death will surely come, it is very dangerous to be unprepared at that time. Sixth, if one does not rely on non-desire, it shows that one is clinging to the faults of desire. If the mind does not turn away from desire, it shows that one does not know contentment with wealth. On the path to liberation, there is no enemy more harmful than desire. Desire is like a poisonous leaf, which can destroy if touched. These beings are tormented by desire. If the mind does not turn away from desire, then Nirvana is far away. Please understand. Contentment with wealth is the most perfect abundance. If one is not satisfied, then one can never escape the shackles of suffering. If one is not content, then for you who are the basis for practicing the noble path, desire will hinder enlightenment. Merely being content can turn the mind away from desire. The letter says: Among all riches, contentment is the best. This is what the teacher of gods and humans said. Thus it is said. Seventh, if one has not experienced hardship beforehand, it shows that one cannot taste the flavor of ease. If one has not experienced suffering, one cannot recognize happiness. This is like not feeling sweetness without having tasted bitterness. If one has experienced intense suffering before, one will feel a little happiness later. If one has not experienced it before, because one is not accustomed to suffering, practice will be interrupted by adverse conditions. If one has not experienced physical and mental exhaustion due to adverse circumstances, one cannot experience heat and cold, and therefore cannot recognize happiness. Similarly, here too, if one has not encountered profound meaning before, then one will not have a not-so-profound instruction later.
Tibetan
མ་མཐོང་ན་སྔོན་མ་གནད་ཡིན་པར་མི་འཕྲིགས་པའོ། །བརྒྱད་པ་སྐུའི་ཞབས་ནས་མ་ཐེག་ན་ཐུགས་ཀྱི་གསང་མི་འཁྲུས་པར་བསྟན་པ་འདི་ལགས། བླ་ མའི་ཐུགས་མ་ཟིན་ན་གདམས་ངག་གི་གནད་མི་འཁྲུས་པར་གདའ་ཞེས་པ་ནི། ཕྱིར་སློབ་མ་ཇི་ལྟར་ཤེས་རབ་ཆེ་ཡང་སློབ་དཔོན་ཚོད་ཙམ་པ་ཞིག་གི་ཡོན་ཏན་ཕྱོགས་མེད་ནས་འཁུར་བར་དཀའ་བ་ཡིན། བླ་མའི་ཐུགས་ དགྱེས་པར་བྱེད་པ་ལ་རབ་སྒྲུབ་པས་མཉེས་པར་བྱེད་པ་ཡིན། འབྲིང་སྤྱོད་ལམ་གྱིས་མཉེས་པ་ཡིན། ཐ་མ་ཟང་ཟིང་གིས་མཉེས་པ་ཡིན་ཏེ། ཟང་ཟིང་ལ་བླ་མ་དང་རྗེས་སུ་མཐུན་པ། རང་དང་རྗེས་སུ་མཐུན་པ། གྲགས་པ་དང་རྗེས་སུ་མཐུན་པ་གལ་ཆེ། འདི་གསུམ་གང་རུང་ཞིག་མེད་པའི་ཐུགས་ཟིན་པར་དཀའ་སྟེ། མཉེས་པའི་སྒོ་ནས་ཐུགས་མ་ཟིན་ན། ཡོན་ཏན་ཆུ་བྱོ་བ་དང་འདྲ་བ་བག་མི་ཡོང༌། གདམས་པ་སྙིང་བྱིད་ པ་ཞུ་བ་ལ་ཞབས་ཏོག་ཀྱང་སྙིང་བྱིད་པ་དགོས་པ་ཡིན། ཁ་སྟོང་བོན་བྱེད་དང་ལག་སྟོང་རྔ་རྡུང་གི་ཆོ་གས་ཆགས་སྒོ་མི་བསླུས་པ་བཞིན་དུ། གཏོང་ཕོད་མི་ནུས་པའི་མིས་གདམས་པའི་མཚང་མི་འཁྲུས་པར་གདའ་སྟེ། བླ་མས་བྱིན་ཀྱང་རང་གིས་འཇེན་མ་བཏང་པས་གཅེས་འཛིན་གྱི་བློ་མི་སྐྱེ། དཀའ་ལས་མ་བྱས་པའི་བེ་བུམ་དེ་གནད་ཀྱི་གདམས་ངག་ཡིན་ཡང་། རྟོགས་པའི་གོ་འབྱེད་དུ་མི་འགྱུར་ལགས་སོ། །དགུ་པ་སྒྱུ་རྩལ་གྱི་ སྟོབས་མེད་ན། གྱད་དུ་ཁས་བླངས་པ་ལ་དགྲ་མི་འཇིགས་པར་བསྟན་པ་འདི་ལགས། རང་ལ་འཁོས་ཀ་མེད་པར་གཞན་ལ་ཞལ་ཏ་གཏོང་བ་ཁྲེལ་འགྲོ་བར་གདའ་གསུངས་པ་ནི། གཞན་སྨིན་པར་བྱེད་པ་ལཾ་དང་ཀྱི་ སྣ་ལ་བདག་སྨིན་དགོས། གང་ཟག་རང་ལ་འཁོས་ཀ་གལ་ཆེ། བདག་ཉིད་ཆོས་དང་མི་ལྡན་པར་ཕ་རོལ་རྗེས་སུ་མི་ཟིན་པ་ཆོས་ཉིད་ཡིན། རང་རྒྱུད་ལ་མྱོང་བ་མེད་པར་གཞན་ལ་ཁྲིད་བྱས་པས་ལྟ་སྒོམ་རྒྱུད་ལ་སྐྱེར་ མི་བཏུབ། དཔེར་ན། བརྐོས་ཕོར་ལ་རི་མོ་མེད་ན་འབི་འབི་ཚ་ཚར་མི་འགྲོ་བ་བཞིན་ནོ། །རང་འདོད་པ་ལས་བློ་མ་ལོག་པར། ཨ་ཙ་ར་གསེར་མཐོང་བ་ལྟ་བུ་དེས། གཞན་ལ་འདོད་པ་ལས་གནོད་པའི་དགྲ་ ཐར་ལམ་ལ་མེད་པས་དུག་གི་ལོ་མ་ལྟར་སྤོངས་ཤིག་བྱས་ན། ཞལ་ཏ་གཏོང་བ་དེ་དཔེར་ན། བཙུན་པ་བབས་པོས་དད་པ་མེད་པ་ཞིག་ལ་བན་དེ་ལས་སྐྱིད་པ་མེད་ཁྱོད་རང་རབ་ཏུ་བྱུང་བྱས་པ་བཞིན་ནོ། །ཕ་རོལ་ པོས་ཁྲེལ་འགྲོ་བར་གདའ་སྟེ། རང་དོན་དང་མ་ལྡན་པར་གཞན་ལམ་དུ་མི་ཚུད་པའོ། །དེས་ཞེ་བདུན་པ་སྤང་བར་བྱ་བའི་ཡུལ་ངོས་བཟུང་བར་བསྟན་པའི་ལེའུ་སྐད་པ་དེ་ཐལ་ནས། ༈ ད་ནི་ཞེ་བརྒྱད་པ་རྟེན་ ༄༅། །
Chinese
如果没见到，就不会认为以前是关键。第八，如果不能从身体的脚下拿起，就表示不能洗净心意的秘密。如果没能抓住上师的心意，就表示不能洗净口诀的关键。因此，无论弟子多么有智慧，也很难从各个方面承担起与上师同等水平的功德。为了让上师欢喜，最好的方法是用修行来使他高兴，中等的方法是用行为来使他高兴，最差的方法是用财物来使他高兴。在财物方面，与上师一致、与自己一致、与名声一致非常重要。如果这三者中缺少任何一个，就很难抓住他的心意。如果不能通过使他高兴来抓住他的心意，功德就像用水桶打水一样，不会有任何收获。为了请求口诀的精髓，侍奉也必须是精髓。正如口头上的空洞行为和手上的空洞击鼓无法欺骗因果一样，不能慷慨解囊的人也无法洗净口诀的污垢。即使上师给予了加持，自己没有付出任何东西，也不会产生珍惜的心。没有付出努力得到的宝瓶，即使是关键的口诀，也不会成为开启证悟之门的钥匙。第九，如果没有技巧的力量，就表示自诩为大力士也无法让敌人畏惧。如果自己没有能力，却给别人提建议，就会感到羞愧。要使他人成熟，首先自己必须成熟。个人自身的能力非常重要。如果自己没有与佛法相应，就无法引导他人，这是自然规律。如果自己没有体验，却教导他人，就无法在心中生起见解和禅修。例如，如果雕刻的碗上没有图案，就不会发出响亮的声音。如果自己的心没有从欲望中转变过来，就像阿阇黎看到黄金一样。如果对他人来说，没有比欲望更有害的敌人，就像毒叶一样应该抛弃。提建议就像一个醉醺醺的僧人对一个没有信仰的人说：“没有比当僧人更快乐的事了，你出家吧。”这会让对方感到羞愧，因为自己没有做到，就无法引导他人走上正道。因此，第四十七个章节，即指出应该抛弃的对象，已经结束。现在是第四十八个章节，关于依靠。
English
If you haven't seen it, you won't think the past is the key. Eighth, if you can't pick it up from the feet of the body, it means you can't wash away the secrets of the mind. If you can't grasp the guru's mind, it means you can't wash away the key points of the instructions. Therefore, no matter how wise the disciple is, it is difficult to bear the merits of a guru of equal level from all aspects. To make the guru happy, the best way is to please him with practice, the middle way is to please him with behavior, and the worst way is to please him with wealth. In terms of wealth, it is very important to be consistent with the guru, consistent with oneself, and consistent with fame. If any of these three is missing, it is difficult to grasp his mind. If you can't grasp his mind by making him happy, merit is like drawing water with a bucket, and there will be no gain. In order to request the essence of the instructions, the service must also be the essence. Just as empty words and empty drumming cannot deceive karma, those who cannot be generous cannot wash away the dirt of the instructions. Even if the guru gives blessings, if you don't give anything yourself, you won't have a heart of cherishing. The vase obtained without effort, even if it is the key instruction, will not become the key to opening the door of realization. Ninth, if there is no power of skill, it means that even if you claim to be a strongman, you cannot make the enemy fear. If you don't have the ability yourself, but give advice to others, you will feel ashamed. To make others mature, you must first mature yourself. Personal ability is very important. If you are not in accordance with the Dharma, you cannot guide others, this is the law of nature. If you have no experience yourself, but teach others, you cannot generate views and meditation in your mind. For example, if there is no pattern on the carved bowl, it will not make a loud sound. If your mind has not turned away from desire, like an acharya seeing gold. If for others, there is no enemy more harmful than desire, like a poisonous leaf, it should be abandoned. Giving advice is like a drunken monk saying to a person without faith, "There is nothing happier than being a monk, you should become a monk." This will make the other person feel ashamed, because if you haven't done it yourself, you can't guide others onto the right path. Therefore, the forty-seventh chapter, which points out the objects to be abandoned, is over. Now is the forty-eighth chapter, about relying.