Chinese
有多少。从那之中产生的痛苦就有多少。有能力的人是贤明的。那也不是指那些不加辨别，血统不纯正，粗鲁而不细致的人，而是指那些能辨认出应知的对象，并且是精通学问的贤者。国王具有贤明的天性，被称为有能力的人，首先积攒大量的财物，中间守护这些财物，最终面临失去这些财物的痛苦，这三种痛苦非常剧烈。那些不追求财富，欲望很少的人，不会遭受这样的痛苦。例如，龙族中最优秀的国王等，从两个头的蛇到一千个头的蛇，龙的头越多就越好。有多少头，就会有多少由头产生的痛苦。必须守护眼睛等各个感官的痛苦。如果没有皈依三宝，没有受持五戒，除了那些寿命长达劫的龙王之外，每个头上都会滴落沙子和水混合的液体。头越多，痛苦越多，财富越多，痛苦也越多，因此，要时常保持少欲知足。第六个要点是，对于处于资粮道的在家菩萨，劝诫他们舍弃恶劣的妻子： 性情如仇敌般的刽子手， 行为如轻贱的奴仆， 小东西也偷盗的盗贼， 这三种妻子应当舍弃。 像刽子手一样，与生俱来的敌人交往，心怀恶意，伤害自己；像女主人轻贱奴仆一样，对丈夫产生轻蔑之心；甚至偷窃和隐藏小东西，如同盗贼一般。无论哪一种，都应该舍弃这样的妻子。与此相反，应该依止具有以下功德的妻子： 如姐妹般顺从， 如朋友般心心相印， 如母亲般希望有益，如女仆般， 顺从听话，应如族神般敬重。 像最好的姐妹一样，行为举止与自己的兄长不相违背，顺从听话。
English
How much. The suffering that arises from that is how much. The capable one is the wise one. That does not refer to those who are indiscriminate, of impure lineage, and coarse rather than meticulous, but to those who can recognize the objects to be known and are wise scholars. A king with a wise nature is called capable, first accumulating a lot of wealth, guarding it in the middle, and finally facing the suffering of losing it, these three sufferings are very intense. Those who do not pursue wealth and have few desires do not experience such suffering. For example, the best of the dragon kings, etc., from snakes with two heads to snakes with a thousand heads, the more heads the dragon has, the better. The more heads there are, the more suffering arises from those heads. The suffering of having to protect each sense organ such as the eyes. If one has not taken refuge in the Three Jewels and has not taken the five precepts, except for those dragon kings who live for kalpas, a mixture of sand and water will drip on each head. The more heads, the more suffering, and the more wealth, the more suffering, therefore, one should always be content with few desires. The sixth point is that for lay bodhisattvas on the path of accumulation, they are advised to abandon bad wives: A butcher with a nature like an enemy, A wife who despises like a contemptible servant, A thief who steals even small things, These three kinds of wives should be abandoned. Like a butcher, associating with a natural enemy, harboring malice, and harming oneself; like a mistress despising a servant, having a contemptuous mind towards her husband; even stealing and hiding small things, like a thief. Whichever of the three, such a wife should be abandoned. On the contrary, one should rely on a wife with the following qualities: Like a sister, compliant, Like a friend, close to the heart, Like a mother, wishing for benefit, like a maid, Obedient, should be revered like a clan deity. Like the best of sisters, behavior that does not contradict one's own brother, compliant and obedient.
Chinese
如同……一样，对于和自己行为一致的任何行为，如同朋友亲密无间，令心满意足，如同母亲一样，希望并思考对自己有益，如同婢女一样，听从言语，以恭敬和畏惧侍奉，被支配，如同宗族之神一样，尊重自己的家庭，这样的妻子应当侍奉。注释中说，宗族之神用于女性的特殊之处是不好的。关于食物的适量，教导说：食物如同药物一样，是理智。没有贪欲和嗔恨地享用，不是为了肥胖，不是为了傲慢，不是为了装饰，仅仅为了身体存在。关于食物的适量，适量地吃也稍微包括在内，但主要是舍弃烦恼的分别念，以善心发起而吃。而且，如同服用药物，是为了滋养身体和治疗疾病，而不是因为贪恋味道而吃一样，为了滋养身体而吃食物，不因为贪恋和执着味道而吃。没有烦恼贪欲和嗔恨地享用食物，不是为了殴打和击打他人，争斗和比拼力气等，为了身体肥胖。不是为了傲慢，即以傲慢和名声的欲望，特意享用如此昂贵的食物。不是为了装饰，即为了使容光焕发，与女性嬉戏而吃。仅仅为了身体存在而吃，从身体存在中成就善业。如圣天在《四百论》中说：此身虽见如仇敌，然亦应当善守护，具戒长久住世间，能作无量诸福业。如是说。教导说，不要在夜晚的上半夜和下半夜睡觉，而要精进瑜伽：理智之本体，白天全部，夜晚的初夜和末夜过后，睡眠时也不会变得没有结果，具有正念，在那之间思考。藏文版本和藏文注释中，理智适合之处也强调了意义，但汉文版本中有“ युक्ता (yukta, 结合，适合)”一词，因此需要翻译成理智，要知道。
English
Similarly, one should attend to a wife who acts in accordance with oneself, who pleases the mind like a close friend, who desires and thinks of benefiting oneself like a mother, who listens to one's words like a servant, who serves with respect and fear, and who, being under one's control, honors one's household like a family deity. It is not good to apply the term 'family deity' in the commentary to the special characteristics of women. The advice on knowing the measure of food is: Food is like medicine, it is intelligence. One should partake without desire or hatred, not for the sake of becoming fat, not for the sake of arrogance, not for the sake of adornment, but solely for the sake of maintaining the body. Knowing the measure of food also slightly includes eating in moderation, but mainly it is eating after abandoning the conceptual thoughts of afflictions and being motivated by a virtuous mind. Moreover, just as taking medicine is for the sake of nourishing the body and curing diseases, and not for eating out of attachment to taste, one should eat food for the sake of nourishing the body, and not eat out of craving and attachment to taste. One should partake of food without the afflictions of desire and hatred, not for the sake of striking and beating others, fighting, or competing in strength, and not for the sake of becoming fat. Not for the sake of arrogance, that is, not out of arrogance and desire for fame, deliberately partaking of such expensive food. Not for the sake of adornment, that is, not for the sake of enhancing radiance and playing with women. One should eat solely for the sake of maintaining the body, and from maintaining the body, one accomplishes virtuous deeds. As Arya Deva said in the Four Hundred Verses: 'Although this body is seen as an enemy, it should still be well protected. Living long in this world with precepts, one can perform immeasurable meritorious deeds.' Thus it is said. The advice is given not to sleep in the first and last parts of the night, but to strive in yoga: The essence of intelligence, all day long, and after the first and last watches of the night have passed, even when sleeping, it will not become fruitless, but with mindfulness, contemplate in between. In the Tibetan versions and commentaries, the meaning is emphasized where intelligence is appropriate, but since the Chinese version has the word "युक्ता (yukta, union, suitable)," it needs to be translated as intelligence, know this.
Chinese
智者以具足智慧之故，称国王为“觉性之主”。若非因疾病所困需恢复体力，则应避免白昼的所有时段，以及夜晚前后时段的昏睡。于此间隙，夜晚的独立时段睡眠时，为使睡眠不致毫无意义、毫无成果，应以具足三种忆念而入睡：即醒觉之愿、光明之愿、正法之愿。 醒觉之愿即：心想通过睡眠恢复体力，迅速醒来。此愿是克服长期昏睡的对治之法。光明之愿，是将心导向不浪费白昼的方向，不放纵地睡眠，稍微收紧身体，如避免睡眠般地入睡。夜晚也以光明的觉知入睡，这是防止深度睡眠的对治之法。正法之愿即：为了增强体力而睡眠，通过睡眠恢复体力后，从睡眠中醒来，投入到正法的修行中。具备这些愿望，睡眠的时间也不会变得毫无意义、毫无成果，而是与善法相应。 以上已讲述了与资粮道行者相离的法类。总结要义，菩萨资粮道行者的修持包含实际修持和清净行持两方面。首先，以安住于根本戒律为基础，学习闻、思、修三种智慧，这是直接阐述的偈颂。关于清净行持，不执著的圣者之心，通过教导少欲知足来阐述。以正知而住，极度欢喜，通过舍弃八法之分别念，以及对细微业果的取舍，以及羞耻心的培养，以及对在家者的主要教导，如舍弃赌博等来阐述。饮食有节制，以及夜晚的前后时段不睡眠，努力修持瑜伽，以上通过易于理解的经文来阐述。资粮道行者必须修习四念住，这包含在学习智慧之中。若将正断勤行应用于资粮道，则包含在舍弃八法之分别念，以及对细微业果进行取舍之中。
English
The wise one, endowed with intelligence, addressed the king as "Lord of Awareness." If not for the need to recuperate from illness, one should avoid all daytime hours and the beginning and end of the night's watches. In between, during the separate night watches, when sleeping, to ensure that sleep is not meaningless and fruitless, one should sleep with three kinds of mindfulness: the intention to awaken, the intention of light, and the intention of Dharma. The intention to awaken is to think, "Having restored my strength through sleep, I will awaken quickly." This intention is the antidote to prolonged drowsiness. The intention of light is to direct the mind towards not wasting the day, not sleeping indulgently, slightly tightening the body, and sleeping as if avoiding sleep. At night, too, one should sleep with the awareness of light, which is the antidote to preventing deep sleep. The intention of Dharma is to sleep in order to strengthen one's vitality, and having restored one's strength through sleep, to awaken from sleep and engage in the activities of Dharma. By having these intentions, the time of sleep will not become meaningless and fruitless, but will be in accordance with virtuous Dharma. The Dharma topics that separate from those of the Accumulation Path have been explained. To summarize the essence, the practice of a Bodhisattva on the Accumulation Path includes both actual practice and pure conduct. First, based on abiding in the fundamental precepts, learning the three wisdoms of hearing, contemplation, and meditation is the directly stated verse. Regarding pure conduct, the unattached mind of the noble ones is explained through the instruction of contentment and knowing enough. Abiding with mindfulness, extreme joy, is explained through abandoning the discriminations of the eight worldly concerns, and the need to adopt and abandon subtle karmic results, and cultivating shame and embarrassment, and the main instructions for householders, such as abandoning gambling and the like. Moderation in food, and not sleeping during the beginning and end of the night, striving in yoga, are explained above through easily understood scriptural words. The practitioner on the Accumulation Path must train in the four applications of mindfulness, which are included within the learning of wisdom. If the Right Exertions are applied to the Accumulation Path, they are included within abandoning the discriminations of the eight worldly concerns, and adopting and abandoning subtle karmic results.
Chinese
是的。即使不提神足，也必须了解这是凭借舍弃下方五种过失的力量而达到的。并且，也能够以各种方式获得这些（功德）。其中，四种正断为：生起未生的善法，守护已生的（善法），不生起未生的不善法，舍弃已生的（不善法），这些是守护心念的精进的自性。四神足为：欲神足、精进、行、心神足，这四者也属于三摩地之范畴。在讲述与加行道相关的法时，讲述了加行道的因——资粮，以及讲述了加行道本身及其分支。第一部分有四个要点，首先是劝导修习四无量心：慈与悲悯以及喜悦和， 舍弃常时如实修习吧。 若未证得更高境界亦如是， 亦将获得梵天世界的安乐。 慈爱是：希望一切有情众生获得具有因的安乐，并与安乐相遇。悲悯是：对于那些具有痛苦及其因的有情众生，希望他们脱离痛苦。喜悦是：现在也对有情众生安住在安乐中感到欢喜，并欢喜他们不再与安乐分离。舍弃是：对于每一个有情众生，没有亲疏之分，并且对一切众生都没有嗔恨和贪恋，以平等之心对待的愿望，因此要经常如实地修习这些。通过修习慈等四无量心，发起大乘菩提心等其他善法也会广泛增长，因此也有可能获得佛陀的菩提等三种菩提中的任何一种。如果未能证得更高的境界，即三种菩提，那么即使转生到梵天世界，也能获得并体验禅定的殊胜安乐，对此毫无疑问。如是，即使通过修习慈等前三者能够遣除嗔恨，但之后由于贪恋有情众生，贪著会增长千万倍，因此，对有情众生的痛苦，以及无常和变化，不值得贪恋，也不应完全贪著。