Chinese
是为地之殊胜，因此不让愤怒生于心中，作为忍耐的助伴。即使生起，也要断绝其延续，立即从愤怒中解脱，不要让愤怒有任何可乘之机，所谓不给予机会，即是不完全给予的意思。如是舍弃愤怒，安住于忍耐的功德，便能获得不退转之果，这是佛陀亲口所许或教敕。在声闻部的律藏中说：‘诸位比丘，何谓不退转之修行者？不愤怒婆罗门和修行者，不极度愤怒，不怀恨在心，完全放下棍棒，完全放下武器，此乃不退转之修行者。’如是说。关于不退转，若以大乘菩萨道而言，从资粮道大到八地之间，有许多安立获得不退转之方式。在声闻道中，也有说从获得加行道之忍位开始，即是不退转者。舍弃愤怒，首先要舍弃怀恨在心，即：‘此人辱骂我，殴打我，使我失败。此人夺走了我的财产。’如此怀恨在心，会生起争端。舍弃怀恨，便能安乐入眠。‘此人当面诽谤我，用粗暴的言语攻击我。’‘此人殴打我，击败我。’‘此人以言语和争斗使我失败。’‘此人夺走了我的财产。’以这些为例，总共有九种恼怒之念：‘此人伤害了我，正在伤害我。将会伤害我。’‘此人伤害了与我亲近和有关联的人，正在伤害，将会伤害。’‘此人帮助了我的敌人，正在帮助，将会帮助。’心怀这些坚固的念头，因愤怒和嗔恨而怀恨在心，从而引发争端，应舍弃这些，并在一切行为中完全舍弃怀恨，安住在安乐之中。从观察自己和他人行为的角度，给予谨慎的忠告。从观察自己的行为开始，保持谨慎
English
It is the supreme of lands, therefore, do not allow anger to arise in the mind as an aid to patience. Even if it arises, cut off its continuity and immediately turn away from anger, never allowing anger any opportunity. Not giving an opportunity means not giving it completely. Thus, by abandoning anger and abiding in the virtue of patience, one will attain the state of non-retrogression, which is promised or commanded by the Buddha himself. In the Vinaya Pitaka of the Hearers, it is said: 'Monks, what is a non-retrogressing practitioner? A Brahmin and a practitioner who do not become angry, do not become extremely angry, do not hold grudges, completely abandon taking up sticks, completely abandon taking up weapons, that is a non-retrogressing practitioner.' Thus it is said. Regarding non-retrogression, if we consider the path of the Great Vehicle Bodhisattva, there are many ways to establish the attainment of non-retrogression from the great accumulation path up to the eighth ground. In the path of the Hearers, it is also said that from the attainment of patience in the path of application, one is non-retrogressing. To abandon anger, one must first abandon holding grudges, that is: 'This person insulted me, beat me, defeated me. This person stole my property.' Holding such grudges will give rise to disputes. Abandoning grudges will allow one to sleep peacefully. 'This person slandered me to my face, attacked me with harsh words.' 'This person beat me and defeated me.' 'This person defeated me with words and disputes.' 'This person stole my property.' Taking these as examples, there are a total of nine tormenting thoughts: 'This person harmed me, is harming me. Will harm me.' 'This person harmed those close to me and related to me, is harming, will harm.' 'This person helped my enemy, is helping, will help.' Holding these firm thoughts, harboring grudges due to anger and hatred, thereby causing disputes, one should abandon these and completely abandon holding grudges in all actions, abiding in happiness. From the perspective of observing one's own and others' behavior, give prudent advice. Starting from observing one's own behavior, maintain prudence.
Chinese
于护持正念之学处： 观察心之行境而学护正念，观察语之行境而学护正念，二者之中，初者为： 心如水土石，于上绘画之，如是认知之。 其中于烦恼者，最初乃为上，于欲法者，乃为下。 心之所指虽多，然于此处乃为作意。 彼复有如于水上绘画，作意不稳固者；如于土上绘画，稍有稳固者；如于石上绘画，极为稳固者，三者。 当知心之分类，如彼三喻。 彼三者各自亦有善、不善、无记作意，各三。 然就取舍而言，唯有善与不善二者。 不善者，令烦恼心初未生，生亦速断。 烦恼之分别念作意乃最初，如于水上绘画，令不稳固乃为上。 欲法，即善之分别念作意，乃为下，如于石上绘画，令极稳固乃为上。 故当观己心之行境，如是而学。 观察语之行境而学护正念者： 胜者心悦与谛实，以及具足邪语士夫众，如蜜花朵净眼之语，三种教示中，舍弃最后者。 胜者，佛陀自身，曾说众生之语，有三种可取舍之境。 与不善无关，所说之境，能令彼心悦意喜乐之语，乃心悦之语，如尝蜜之味而生喜乐。 谛实之语，即法之语，轮回因果与解脱因果，四谛之世俗谛，缘起不灭，以及胜义谛，空性离戏，能宣说者，谛实之语，无有瑕疵，譬如莲花不染淤泥，不着水滴。 具足邪语者，乃众生为宗派所迷
English
Regarding the training in mindfulness: Training in mindfulness by examining the realm of the mind's activity, and training in mindfulness by examining the realm of speech's activity. Among these two, the first is: The mind is like water, earth, and stone; Recognize it as being like a drawing on them. Among these, for those with afflictions, the first is supreme; for those who desire Dharma, the last is excellent. Although there are many ways to apply the term "mind," here it refers to attention. And even within that, there are three: attention that is unstable like drawing on water, attention that is somewhat stable like drawing on earth, and attention that is very stable like drawing on stone. Understand and recognize that the divisions of the mind are similar to those three examples. Each of those three also has virtuous, non-virtuous, and neutral attention, each in three ways. However, in terms of what to adopt and abandon, there are only two: virtuous and non-virtuous. The non-virtuous, prevent the afflicted mind from arising in the first place; and even if it arises, abandon it quickly. Attention to afflicted thoughts is the first, and making it unstable like drawing on water is supreme. Those who desire Dharma, that is, attention to virtuous thoughts, is the last, and making it very stable like drawing on stone is supreme. Therefore, examine the realm of your own mind's activity and train accordingly. Training in mindfulness by examining the realm of speech's activity: The Victorious One's heart-pleasing words, truth, and those who are endowed with false speech, For those beings, words like honey, flowers, and pure eyes, Among the three kinds of teachings, abandon the last. The Victorious One, the Buddha himself, said that there are three kinds of speech of sentient beings that are to be adopted or abandoned. Speech that is not related to non-virtue, and that pleases and delights the mind of the one to whom it is spoken, is heart-pleasing speech, like honey that brings joy when tasted. True speech, which is Dharma speech, the cycle of existence, cause and effect, and liberation, cause and effect, the conventional truth of the four truths, interdependent origination without cessation, and the ultimate truth, emptiness free from elaboration, that which reveals them, true speech, is without fault, like a lotus flower that is not stained by mud and does not retain water. Those who are endowed with false speech are beings whose minds are deluded by philosophical tenets.
Chinese
翻译者的烦恼和与烦恼相关的言辞，以及由于外道等邪见邪行而翻译的颠倒之词，是非常令人厌恶的，就像不净之物一样。这三者中，最后一种，即与不净之物相似的言辞应该舍弃，而像蜂蜜一样的言辞则是应该接受的殊胜之境。真实的言辞，即佛法的正确之语，是应该接受的至高之境。因此，要观察自己的语言如何变化，也要说像蜂蜜一样的言辞，并用像鲜花一样的言辞来表达。观察自己和他人的行为来学习的方法：从光明到光明的尽头，从黑暗到黑暗的尽头，从光明到黑暗的尽头，从黑暗到光明的尽头，有四种人，对他们中的第一个要尊敬。光明所象征的是天界，因为具有智慧和理性，所以与光明相似。黑暗所象征的是恶趣，因为愚蠢和迷惑，所以与黑暗相似。也就是说，从天界通过善业而进入天界，是光明到光明的尽头的人。从恶趣通过不善业而进入恶趣，是黑暗到黑暗的尽头。不应该以贪恋之心去看待他人的妻子或女人。如果不是故意去看，而是无意中看到而产生贪恋，那么应该按照年龄的大小，对年长者生起母亲的念头，对年轻者生起女儿的念头，对同龄者生起姐妹的念头。这样，由于具有羞耻之心，就能从贪恋中解脱出来。如果这样也无法解脱，贪恋之心依然强烈，那么就应该通过修习不净观，如理作意不净的自性，从而断除对他人的妻子或女人的贪恋。守护自心而谨慎行事：动摇的心如同听闻之子，如同珍宝一样，要像守护生命一样守护它。对于动摇于烦恼之境的心，要时常警惕，使其从对境的动摇中解脱出来，要从烦恼中极力守护自心，就像守护听闻等一样。听闻的意义也要反复
English
The afflictions of translators and words related to afflictions, as well as distorted words translated due to the wrong views and practices of heretics and others, are extremely repulsive, like impure things. Among these three, the last one, which is similar to impure things, should be abandoned, while words like honey are an excellent realm to be accepted. True words, which are the correct speech of the Dharma, are the supreme realm to be accepted. Therefore, one should examine how one's own speech changes, and also speak words like honey, and express oneself with words like flowers. The method of learning by observing one's own and others' behavior: From light to the end of light, from darkness to the end of darkness, from light to the end of darkness, from darkness to the end of light, there are four types of people, and the first among them should be respected. What is symbolized by light is the heavenly realm, because it is endowed with intelligence and reason, and is similar to light. What is symbolized by darkness is the lower realms, because it is foolish and deluded, and is similar to darkness. That is, going from the heavenly realm to the heavenly realm through virtuous deeds is the person who goes from light to the end of light. Going from the lower realms to the lower realms through non-virtuous deeds is the end of darkness to darkness. One should not look at another's wife or woman with a mind of attachment. If one does not intentionally look, but unintentionally sees and becomes attached, then one should, according to age, generate the thought of a mother towards those older than oneself, the thought of a daughter towards those younger, and the thought of a sister towards those of the same age. In this way, due to having a sense of shame, one will be liberated from attachment. If this still does not liberate, and the mind of attachment is still strong, then one should cultivate the contemplation of impurity, properly attending to the nature of impurity, thereby cutting off attachment to another's wife or woman. Guarding the mind and being mindful: The wavering mind is like a son of learning, like a treasure, one should guard it like guarding one's life. For the mind that wavers in the realm of afflictions, one should always be vigilant, liberating it from wavering towards objects, and one should diligently guard one's mind from afflictions, just like guarding hearing and so on. The meaning of hearing should also be repeatedly
Chinese
就像要努力不懈地思考和用语言表达一样。就像为了不让心爱的孩子从不懂事的时候起就遭受损害而必须照看和养育一样。就像必须保护他人拥有的宝藏和仓库的财富，使其不受他人损害和浪费一样。就像必须始终以多种方式保护珍贵的生命精华一样，也应保护心识免受烦恼之境的动摇。从认识到欲望的过患而谨慎行事的教诲中：如同毒物、武器和敌人，以及火焰一般，对欲望的快乐感到厌恶吧！贪恋欲望会使心识产生烦恼的过患是：就像被毒蛇咬伤，毒液会遍布全身一样。就像微小的毒药也能夺走生命一样。就像锋利的武器接触会造成创伤和切割一样。就像敌人伺机伤害一样。就像小小的火焰也能逐渐烧毁不加防范的东西一样。欲望的快乐也是如此，要知道对欲望的执着是过失的根源，从而感到厌恶吧！讲述欲望的过患：欲望是产生痛苦的根源。胜利者（佛陀）说它像金巴果一样。欲望是众多痛苦的根源，因此，胜利者佛陀说，就像金巴树的果实，虽然形状和颜色美丽，却具有毒性一样，虽然暂时看起来令人愉快，但却充满过患，因此不是执着的对象。揭示不执着于欲望的原因：应当抛弃那些被欲望的铁链束缚而走向终点的人。从光明的天界因不善行而走向黑暗的恶道，是从光明走向黑暗终点的人，在黑暗的恶道中积累善业，以及凭借过去的善业而走向光明的天界，是从黑暗走向光明终点的人，这四种情况是确定的。因此，自己也是从光明走向光明终点的人，从人身再次获得天界人天的快乐。
English
It is like the need to diligently and unremittingly contemplate and express oneself in words. It is like the need to watch over and nurture a beloved child from the time they are unable to understand, so that they do not suffer harm. It is like the need to protect the treasures and wealth of others' storehouses, so that they are not harmed or wasted by others. Just as one must always protect the precious essence of life in various ways, so too should one protect the mind from being swayed by the objects of affliction. From the advice to be mindful by knowing the faults of desirable objects: Like venomous poison, weapons, enemies, and fire, be disgusted with the pleasure of desire! The fault of attachment to desirable objects causing mental affliction is: Just as being bitten by a venomous snake causes poison to spread throughout the body. Just as a small amount of poison can take life. Just as the touch of a sharp weapon causes wounds and cuts. Just as an enemy looks for an opportunity to harm. Just as a small fire can gradually burn down what is unguarded. The pleasure of desire is also like that, know that being attached to desirable objects is the nature of fault, and be disgusted! Explaining the faults of desirable objects: Desires are the cause of creating suffering. The Victorious One (Buddha) said it is like the Kimpa fruit. Desirable objects are the basis of many sufferings, therefore, the Victorious One, the Buddha, said that just as the fruit of the Kimpa tree, although beautiful in shape and color, has the power of poison, so too, although it appears pleasant in the moment, it is full of faults and therefore not an object of attachment. Revealing the reason why one should not be attached to desirable objects: One should abandon those who are bound by the iron chains of desire and go to the end. Going from the bright heavens to the dark evil realms by engaging in non-virtue is a person who goes from light to the end of darkness, accumulating virtuous deeds in the dark evil realms, and going to the bright heavens by means of past virtue is a person who goes from darkness to the end of light, these four situations are certain. Therefore, oneself is also a person who goes from light to the end of light, from the human body again attaining the happiness of gods and humans in the heavens.