English
Alas! I don't understand the words of Dharma, and you don't listen to the words of the world, so it's better for this old man to leave. So he said. The young man said: I will listen to whatever you say. The old man sat down and said: Alas, now I don't understand many things about Dharma and the world. Even if I do, nowadays all the people of this degenerate age follow in the footsteps of inferior and sinful people. They only deceive for their own desires and only harm others. When goodness is trampled by evil, when honesty is defeated by shamelessness, when benefactors are replaced by new acquaintances, the laws of the superiors are lax, the actions of the subordinates are lax, the acceptance and rejection of good and evil are lax, and the positions of good and bad are lax. Not to mention the next life, there is no face in this life, and those who can do whatever they want without shame or wisdom are considered men, not to mention inheriting and speaking of virtuous ways. Even if there is someone who asks for advice or discusses things, it is only considered a bad thing, and they have never heard of the principles of learning to be human. In this evil age, it is useless for me to say such things. It's like many people talking at once, like a crow with nothing to say asking. It's like a fox not fainting and licking iron for no reason. It's like a dog not barking and being called a mole by a thief for no reason. When you ask, I must speak, and when you ask, you must speak, and when you learn, you must be rough. That's what they say. To put it simply, the so-called sacred Dharma, who teaches it first? It is taught by a Lama, a virtuous spiritual friend, and the root must be based on the words of the Buddha. In between, the root of the three, Hearers, Bodhisattvas and Mantra, renunciation, Bodhicitta and the correct view, practice, and conduct, must be practiced according to the abilities of the three types of beings, superior, middling, and inferior, each according to their own capacity. In the end, if you cut off the root of afflictions in your own mindstream, then all the methods of attaining Buddhahood are contained therein. Now, the so-called worldly human ethics, who teaches it first? It is taught by parents and elders, and the root must be based on the treatises of past holy kings, ministers, and Bodhisattvas. In between, the three, kings, ministers, and subjects, all, high and low, rich and poor, must, according to their own capacity, the way to respect superiors, the way to nurture inferiors, and the way to get along harmoniously, all must be practiced in accordance with their own capacity. In the end, if you are happy and peaceful in this life, and you can grasp a little direction for the next life, then everything is contained therein, do you understand? Now, regarding the Dharma...
Chinese
心中有经律论三藏，所有教言和口诀都有，所以我不需要去分辨是否知道。如果稍微讲一下做人的道理，首先是尊敬上级的方法：所有高低好坏，今生来世的希望，就是上师和三宝，除此之外别无他物。因此，对于塑像、经书、泥土擦擦、佛塔等，所有身语意所依的新旧好坏，都要以一心一意的信心，恭敬和尊重。要磕头、绕塔等等。特别是，不能对喇嘛说坏话、邪见、说缺点、轻蔑和嘲笑。死了，要祈祷神识；活着，要请求庇护；有事，要供养；无助，要祈求。因为世上没有比这三宝更灵验的，所以除了向上积累信心和恭敬之外，如果向下说坏话和造成伤害，果报是不可思议的。我们无法判断他们是好是坏。即使自己有不净的显现，也要有清净的显现和信心。自己要约束自己，别人坏也伤害不到自己。总的来说，无论是僧俗、男女、高低贵贱，如果总是找别人的缺点，在佛法和世间法中，没有比这更大的缺点了。别人的缺点不是缺点，而是自己的缺点。就像镜子上显现的影像一样。如果说了这些，还是稍微没有理解，说的时候好像在听，但如果心里有不满，就会觉得像是世间法里，脸朝这边转的嘎里，脸朝那边转的罗格里一样。因此，不要观察别人的缺点，要观察自己的缺点。不要揭露别人的短处，要挖出自己的短处。无论是什么样的首领、大臣、主要人物、村民、老人、父母、长辈、僧侣、朋友、兄弟，都要尊敬，抬高，铺设座位，迎来送往，要虔诚恭敬，自己要谦卑。现在有些人，觉得自己高贵、富有、聪明、优秀，就轻视所有人，这真是自曝其短。就像没有才能却傲慢自大，空心的麦穗却昂着头一样。如果说现在有集权力、财富、能力于一身的人，能超过法王松赞干布和赤松德赞的，现在恐怕没有了。
English
Having the Tripitaka in mind, and possessing all the instructions and oral transmissions, I don't need to discern whether I know or not. If I were to briefly explain the way of being human, first is the method of respecting superiors: For all high and low, good and bad, the hope for both this life and the next, is the Lama and the Three Jewels, there is nothing else. Therefore, for statues, scriptures, clay tsa-tsas, stupas, etc., all objects of body, speech, and mind, whether old or new, good or bad, one should have unwavering faith, respect, and veneration. One must prostrate, circumambulate, and so on. In particular, one must not speak ill of lamas, have wrong views, point out faults, scorn, or ridicule. When they die, pray for their consciousness; when they are alive, seek their protection; when in need, make offerings; when helpless, seek their aid. Because there is nothing in this world more powerful than these Three Jewels, one should only increase faith and respect, and accumulate merit. If one speaks ill or causes harm, the result is inconceivable. We cannot judge whether they are good or bad. Even if one has impure perceptions, one should have pure perceptions and faith. Restrain oneself, and the badness of others will not harm oneself. In general, whether monks or laypeople, men or women, high or low, if one always seeks the faults of others, there is no greater fault than this in both Dharma and worldly matters. The faults of others are not faults, but one's own faults. It is like an image appearing on the surface of a mirror. If one speaks these words without understanding even a little, even if one seems to be listening while speaking, if there is resentment in one's heart, one will think of it as a 'ga-li' turning its face this way, and a 'rog-li' turning its face that way, in worldly terms. Therefore, do not examine the faults of others, examine your own faults. Do not expose the shortcomings of others, dig out your own shortcomings. Whoever is a leader, minister, chief, villager, elder, parent, senior, monk, friend, or sibling, one should respect, elevate, offer seats, welcome and send off, and be devout and respectful, and humble oneself. Nowadays, some people think that they are noble, rich, intelligent, and excellent, and they despise everyone else, which is truly exposing their own shortcomings. It is like being arrogant without ability, and like empty stalks of grain holding their heads high. If there is anyone today who combines power, wealth, and ability, surpassing the Dharma King Songtsen Gampo and King Trisong Detsen, there probably isn't.
Chinese
即便如此，也要對苦行瑜伽士以乞丐之行表示敬意和尊重，並且除了對他人制定十六條純淨人道的法律之外，不要自命不凡。因此，後輩們要抬頭仰望，效仿前人的榜樣。
English
Even so, one should pay homage and respect to the mendicant yogis, and should not be arrogant, but should have a law that establishes the sixteen pure human dharmas for others. Therefore, those who come later should look up and emulate the examples of the past.
Tibetan
་ངན་བཤད་བླ་བཙག་ལས་མེད། གལ་ཏེ་བསམ་བཟང་རེས་སྐྱོན་དངོས་སུ་བཤད་ནི་ཡོད་ཀྱང་བཤད་པས་གོ་ནི་ཡང་མེད་དེ། གནོད་ཅན་ཁྲོ། རྒྱབ་བཅད་འཕགས་ཟེར་བ་ལྟར་འཁོན་དུ་འཛིན་ཡོང་། དེང་སང་ཀུན་གྱིས་རང་བཟང་ཆགས་བྱེད་ནི་ཤ་ སྟག་རེད། བཟང་གོབ་ཆོད་ནི་རེ་དཀའ། མཁས་པའི་གཞུང་ལུགས་ལ་སུས་དཔྱོད་ན་དེས་བཟང་གོབ་ཆོད་རྟགས་ཡིན། དོན་རང་གཤིས་བརྟགས་ནས་རང་རྒྱུད་བཅོས་བ་གལ་ཆེ། །ཞེས་ཟེར་རོ། །གཞོན་ནུ་བློ་ལྡན་གྱིས། དེ་ལྟར་མཐོ་དམན་བར་གསུམ་སུ་ལ་རང་གིས་ཡིན་ལུགས་བཤད་ཀྱང་། དེང་སང་དཔོན་འགའ་རེ་ཚོལ་ཚེ་གཅིག་ཏུ་ཁྲལ་འགྲོ་འདུག་གི་ཞབས་ཞུ་བསྒྲུབ་རུང་། ཅུང་ཟད་ཙམ་རེས་རྒྱུ་ཟས་སྲོག་ཀྱང་བརླག་པ་དང་། དེ་བཞིན་དུ་དམན་སྤྲང་པོ་གཉེན་ཉེ་མཛའ་ཚོའི་ནང་ནའང་ཕར་ལ་བུ་བཞིན་སྐྱོང་ན། ཚུར་ལ་རྒྱུ་ཟོག་ཆུང་མ་སོགས་རྐུ་འཕྲོག་པ་རྡོས་བཅད་སོགས་དགྲ་བཞིན་དུ་གནོད་སྐྱེལ་ནི་ཡང་ཡོད་པས་དེ་དག་ལ་ཅི་དགོས་བཤད་དུ་གསོལ་ཟེར་བ་ལ། རྒན་པོས་འོ་བློ་དང་ལྡན་པ་ཁྱོད་དེ་ལྟར་ཞིབ་ཏུ་འདྲི་དགོས་ཏེ་ཧང་ཧང་ཙམ་གྱིས་གོ་དཀའ། ཉོན་དང་མཐོ་དམན་བར་གསུམ་སུ་ཡིན་རུང་། དང་པོ་བཟང་ངན་བརྟགས་དགོས། སྤྱིར་མྱི་ལ་རབ་འབྲིང་ཐ་གསུམ་ཡོད། རབ་ཀྱིས་ཡུལ་ཁམས་སྡེ་འབངས་ཀུན་གྱི་སྤྱི་ཡི་དོན་བྱེད་བཞིན་རང་དོན་ཞོར་འབྱུང་དུ་འགྲུབ་ཡོང་། འབྲིང་གིས་གཞན་ལ་མི་གནོད་བཞིན་རང་དོན་སྨོན་རྒྱུ་ཞིག་འགྲུབ། ཐ་མས་གཞན་ལ་གནོད་སྐྱེལ་བཞིན་རང་དོན་ཁོ་ན་བསྒྲུབ་པ་ཡིན། དེ་རེ་རེ་ལའང་རབ་འབྲིང་ཐ་ གསུམ་དགུ་རེའི་དབྱེ་བ་ཡོད་ཀྱང་། དེང་སང་བསྟོད་ན་ཨ་སྔོན་དཀྱིལ་རེད། སྨད་ན་དོག་མོའི་ས་རེད། དེ་མིན་རང་རང་གིས་ཚད་ནས་མི་འཇོག་རྒྱུ་དེ་ཁོག་པ་ཆུང་བའི་སྐྱོན་རེད། །ལར་ཆ་མེད་ལ་བསྟོད་སྨད་མ་སྔ། ཆ་ཡོད་ལ་དགའ་སྡུག་མ་སྔ་ཟེར་དཔེ། བཟང་པོ་བླ་མ་མྱི་དཔོན་ཚེ་ལ་སྐྱོན་རེ་དང་། ངན་པ་སྤྲང་པོ་ཆོམ་རྐུན་སོགས་ལ་ཡོན་ཏན་སྣ་རེ་རེ་མེད་ནི་མེད་དེ། སྐྱོན་ཟད་ཡོན་ཏན་ལྡན་པའི་མྱི་དཀོན། འཛེར་མེད་དྲང་པོར་སྐྱེས་པའི་ཤིང་དཀོན། རྣོ་མཉེན་ངར་དང་ལྡན་པའི་ལྕགས་དཀོན་ཟེར་རྒྱུ་བོ་རེད། མཁས་པའི་ཁོག་དང་། གཡོ་ཅན་གྱི་རྒྱུས། མཛུམ་བག་ཅན་གྱི་གཤིས་རྣམས་གོ་དཀའ། ལར་མངོན་ལྐོག་གནད་སྐྱོན་སོགས་ཐབས་ཀྱིས་རྟོག་དགོས་ཏེ། དཔྱད་ཤེས་ན་གང་བྱུང་གོམ་ཆ་སྐྱེས། བརྟགས་ཤེས་ན་གང་མཐོང་ཆ་རྒྱུས་ལོན། ཟེར་བ་ལྟར། དང་པོ་ཞི་བ་པར་མ་བརྟགས་ན་གོ་དཀའ་སྟེ། དགྲ་འདྲེ་གཉིས་དང་མ་ཐུག་ན།
Chinese
说坏话没有意义。如果真心实意地指出缺点，即使说了也听不进去，反而会像“有害者怒，背后诽谤是圣人”一样结下仇怨。现在大家都只顾自己好，很难判断好坏。谁能评论学者的理论，那才是判断好坏的标志。重要的是考察事物的本质，从而改正自己的行为。他们这样说。年轻人智者说：像这样，无论对高、中、低三等人中的哪一个说出自己的真实情况，现在有些官员一旦被找到，就会一心一意地服侍，缴纳赋税。稍微有一点不如意，就会失去财产、食物甚至生命。同样，在低贱的乞丐、亲戚朋友中，如果像对待儿子一样地养育他们，他们反而会偷盗抢夺财产、妻子等，甚至像对待仇人一样地加害于你。对这些人还说什么好呢？老人说：哦，有智慧的人啊，你需要这样详细地询问，只凭模糊的印象很难理解。听着，无论是高、中、低三等人中的哪一个，首先要考察他们的好坏。一般来说，人有上、中、下三种。上等人为了国家、地区、民众的共同利益而努力，自己的利益自然而然地实现。中等人不损害他人，只求实现自己的愿望。下等人损害他人，只为实现自己的私利。这每一种人又可以分为上、中、下三种，共有九种差别。现在，赞扬就好像在蓝天的中央，贬低就好像在狭窄的土地上。除此之外，不能以自己的标准来衡量别人，这是心胸狭窄的缺点。总的来说，不要轻易赞扬或贬低不了解的人，不要轻易对了解的人产生喜欢或厌恶。好人，比如上师、官员，一生中总会有缺点；坏人，比如乞丐、强盗等，也并非没有一点优点。完全没有缺点、具备所有优点的人很少。像没有疖子的正直生长的树木一样稀少，像兼具锋利、柔软和坚硬的铁一样稀少。很难了解学者的内心、狡猾者的心思和面带微笑者的本性。总的来说，要用方法来了解显隐的缺点等。正如俗话所说：如果经过考察，就能在任何情况下迈出正确的步伐；如果经过调查，就能了解所看到的一切。就像这样，如果不首先考察安静的人，就很难了解，如果不和敌人、魔鬼相遇，
English
Speaking ill of others is pointless. If you sincerely point out faults, even if you speak, they won't listen, and instead, like the saying "The harmful one gets angry, backbiting is a saint," they will hold grudges. Nowadays, everyone only cares about their own good, and it's difficult to judge good and bad. Whoever can comment on the theories of scholars, that is the sign of judging good and bad. It is important to examine the essence of things and thereby correct one's own behavior. That's what they say. The young wise one said: Like this, no matter to whom among the high, middle, and low classes you tell your true situation, nowadays some officials, once found, will serve wholeheartedly, paying taxes. If there is even a slight dissatisfaction, they will lose property, food, and even life. Similarly, among lowly beggars, relatives, and friends, if you raise them like sons, they will instead steal and rob property, wives, etc., and even harm you like enemies. What's the point of talking to these people? The old man said: Oh, wise one, you need to ask in such detail, it's difficult to understand with just a vague impression. Listen, no matter who among the high, middle, and low classes, first you must examine their good and bad. Generally speaking, people have three types: superior, middling, and inferior. The superior ones strive for the common good of the country, region, and people, and their own interests are naturally achieved. The middling ones do not harm others, only seeking to fulfill their own wishes. The inferior ones harm others, only to fulfill their own selfish interests. Each of these can be further divided into superior, middling, and inferior, making a total of nine distinctions. Nowadays, praise is like being in the center of the blue sky, and criticism is like being on narrow land. Apart from that, not being able to measure others by one's own standards is a flaw of narrow-mindedness. In general, don't easily praise or criticize those you don't know, and don't easily develop liking or disliking for those you do know. Good people, such as lamas and officials, will always have flaws in their lives; bad people, such as beggars and robbers, are not without some merits. People who are completely without flaws and possess all merits are rare. Like trees that grow straight without knots are rare, like iron that combines sharpness, softness, and hardness is rare. It is difficult to understand the minds of scholars, the thoughts of the cunning, and the nature of those who smile. In general, you must use methods to understand hidden flaws, etc. As the saying goes: If you examine, you can take the right steps in any situation; if you investigate, you can understand everything you see. Like this, if you don't first examine a quiet person, it's difficult to understand, and if you don't encounter enemies and demons,