bi kemuni siden ci mariha sula šolo de. nenehe ursei koolinga gisun be ubašatame tuwara de. jiha efire be targabure juwan hacin sere emu meyen be sabuha. yargiyan i dogon fambuhangge be doobure boobai ada. jalan i nimekungge be dasabure niktan siktan i gese ojoro jakade. muse manju kūwaran i niyalma. manju bithe bahanarangge labdu. nikan hergen takarangge komso seme gūninafi. tuttu beyei tacihangge cinggiya albatu be bodorakū. balai ubaliyambufi folobufi šuwaselabuha. ere esi ambula taciha urse de basubure ci guweme muterakū be sacibe. inu damu irubuhangge be aitubure ajige niyececun okini seme ereme gūniha. kemuni ne bisire. amaga jalan i den genggiyen ursei nisalame  tuwancihiyame. dasatara be. yargiyan i hing seme erehunjehei bi:
alban tacikūi baita be kadalara gūsai da Gionai ubaliyambuha.
Saicungga Fengšen i ilaci aniya aniya biyai sain inenggi.
My attempt at a translation (necessarily poor, in keeping with Gionai’s words!):
“Often, when I am away from duty, I consult the instructions of past authors and I saw a book whose title was Ten paragraphs to refrain from gambling. Truly, it is a precious raft for those who have lost the ferry, a divine elixir to cure the disease of the world. It came to my mind that there are many among us, people of the Manchu garrisons, who are acquainted with the Manchu script and few who know the Chinese characters. Consequently, I disregarded the fact that I am lacking in knowledge and produced a poor translation, got it carved and printed. Although I know it will certainly be mocked by learned people (that cannot be avoided ), I only hoped that it may provide some vital help to those who have drown. As for now, I truly and sincerely hope that enlightened people of the future generations will identify its defects, straighten and correct it.
Gionai, Regiment Colonel in charge of the School of the Imperial Household, has translated [this book].
Third year of Saicungga Fengšen, on an auspicious day of the first month (=1798).”
 It was reprinted along with at least seven other instructional works, in what seems to have been a private effort to spread proper ethics and knowledge of Manchu.
 I am not sure what nisalame exactly means here. Since Norman has a word nišalame “to pick off lice”, I guess it may be used here to roughly say something like “to identify defects”.
 I wonder if guweme muterakū should not rather be taken as “it [my translation] cannot be forgiven”: “Although I know that it will certainly be mocked by learned people and that it cannot be forgiven, I only hoped that…”.