Chinese
想到口水浸湿食物时，看起来像呕吐物。食物消化所产生的过患是：食物在夜晚的中间或最后时段消化，产生肉血等。有些变成大小便，停留在身体的下部，而且每天都要清除，依靠食物还会产生多种疾病。想到寻找食物所产生的五种过患。通过努力获得的过患是：为了食物和食物的来源，冒着寒冷和炎热的危险，努力奋斗，如果不能成功，就会因悲伤等而痛苦，即使成功了，也会因担心被抢夺和浪费而拼命守护，从而遭受痛苦。 友谊破裂是：因此，父子等也互相争吵和争斗。不知满足是：对此贪恋越来越大，国王等互相争战，遭受诸多痛苦。没有自主的过失是：吃别人食物的人，为了主人的利益与他人战斗，遭受诸多痛苦。错误使用所产生的过患是：为了食物和食物的来源，积累身语意的罪恶，临死时想起这些，后悔地死去，死后也堕入恶道。虽然如此，也有一些利益，即依靠食物身体才能存在。仅仅为了这一点而食用食物是不合理的，应该依靠身体的存在，我才能正确地修行梵行。布施者和施主挤压皮肤、血肉，想要获得特殊的果报而布施，想到那些人所做的事情也会变成巨大的果报，然后才享用。在《学集论》中，要记住，对布施者施加恩惠，以及现在用财物来聚集身体的虫子，将来用佛法来聚集的想法。还要记住，要以成办一切众生利益的想法来食用。在《亲友书》中也说：食物如同药物般，以智慧，不带贪嗔地享用；不是为了肥胖，不是为了骄傲，不是为了美丽，仅仅为了维持身体。这样说道。不睡觉而精进瑜伽，睡觉时应该怎么做呢？《亲友书》中说：理智
English
Thinking that when saliva wets the food, it looks like vomit. The faults arising from the digestion of food are: the food is digested in the middle or last part of the night, producing flesh and blood, etc. Some become feces and urine, staying in the lower part of the body, and they must be removed every day, and relying on food will also produce many diseases. Thinking about the five faults arising from seeking food. The fault arising from striving is: for the sake of food and the source of food, enduring the dangers of cold and heat, striving hard, and if it is not successful, suffering from sorrow, etc., and even if it is successful, suffering from the intense effort to protect it for fear of being robbed and wasted. The breakdown of friendship is: Therefore, fathers and sons also argue and fight with each other. Not knowing satisfaction is: The greed for it becomes greater and greater, and kings and others fight each other and suffer many pains. The fault of not being independent is: Those who eat other people's food suffer many pains when fighting with others for the benefit of the master. The fault arising from misuse is: For the sake of food and the source of food, accumulating the sins of body, speech and mind, remembering these at the time of death, dying with regret, and falling into evil destinies after death. Even so, there are some benefits, that is, the body can exist by relying on food. It is unreasonable to eat food just for this, and I should rely on the existence of the body to practice pure conduct correctly. The giver and the patron squeeze the skin, flesh and blood, wanting to give alms in order to obtain special rewards, thinking that what those people do will also become a great reward, and then enjoy it. In the Compendium of Trainings, it should be remembered that giving favors to the giver, and the idea of gathering the worms of the body with wealth now and gathering them with Dharma in the future. It should also be remembered that it should be eaten with the thought of accomplishing the benefit of all sentient beings. In the Letter to a Friend, it is also said: Food is like medicine, to be enjoyed with wisdom, without greed or hatred; not for fatness, not for pride, not for beauty, but only for maintaining the body. So it is said. How should one practice yoga diligently without sleeping, and what should one do when sleeping? The Letter to a Friend says: Reason
Chinese
自身日间一切时，夜晚亦过上下二时后，睡眠之时亦不无果，具念于其间思惟。如是说故，白日整天与夜晚之上半和下半两部分，显示于时段之体性及时段之间应如何行持，即于行住中，以五盖净治自心，令成有义，如前所说。此与守护根门及正知而行三者，具有时段之体性及时段间二者之法，故此处掌握时段之间。睡眠之行持乃时段之间，故亦不应令其无义而过。彼应如何行持耶？谓昼夜分三份，以上份以善行度过，至中份之时，则应睡眠，为令睡眠增长之诸元素，因睡眠而增长之故。如是身体若壮大，则于善法方面，勤二事极易成办，且亦成饶益。睡眠之时，从住所出来，洗足后入内，右胁着地，左足置于右足之上，如狮子般睡眠。如狮子般睡眠者，谓如一切畜生中，狮子力气大，心高气傲且稳固，能压伏他者一般。不睡眠而勤奋瑜伽者，亦以力大等压伏他者而安住，故如狮子般睡眠。然饿鬼与天人及耽于欲乐者之睡眠方式则非如是，彼等皆懒惰，精进弱，压伏他者小故。另有一种说法，以右胁如狮子般睡眠者，以法性故，身体不松弛，虽入睡亦不忘失正念，且不入深沉之睡眠，亦不做罪恶或恶劣之梦。若不如是而睡眠，则生起与前述四者相违之过患。以何种意乐而睡眠有四者，显相之作意者，谓善持光明之相，以具光明之心而睡眠，如是则入睡之时，心中不生黑暗。忆念者，谓忆念善法义与
English
One's own self, all day long, and at night, after passing the upper and lower two parts of the session, even the time of sleep will not be fruitless, contemplate with mindfulness in between. As it is said, the whole day and the upper and lower parts of the night, how to act in the nature of the session and in between sessions is shown, that is, in walking and sitting, purify one's mind from the five obscurations, make it meaningful, as said before. This and guarding the sense gates and acting with mindfulness, these three have the nature of the session and the dharma of both between sessions, so here we grasp the intervals between sessions. The conduct of sleeping is between sessions, so it should not be spent meaninglessly. How should it be done? That is, divide day and night into three parts, spend the upper part with virtuous deeds, and when it comes to the middle part, then you should sleep, so that the elements that grow with sleep will grow with sleep. If the body is strong in this way, then in the aspect of virtue, it is very easy to accomplish the two things of diligence, and it will also be beneficial. When sleeping, come out of the dwelling, wash your feet and enter, put your right side down, put your left foot on top of your right foot, and sleep like a lion. Sleeping like a lion means that among all animals, the lion is strong, proud and stable, and can subdue others. Those who practice yoga without sleeping also subdue others with great strength and stay, so sleep like a lion. However, the sleeping habits of hungry ghosts, gods, and those who indulge in sensual pleasures are not like this, because they are all lazy, weak in diligence, and small in subduing others. Another saying is that sleeping on the right side like a lion, because of the nature of the dharma, the body does not relax, even if you fall asleep, you will not forget mindfulness, and you will not fall into deep sleep, and you will not have sinful or bad dreams. If you don't sleep like this, then all the faults that are contrary to the previous four will arise. There are four kinds of intentions for sleeping, the intention of appearance, that is, to hold the sign of light well, and to sleep with a mind full of light, so that when you fall asleep, darkness will not arise in your mind. The mindful one, that is, remembering the meaning of virtuous dharma and
Chinese
忆念是，忆念由听闻、思维和禅修而生起的忆念，直到入睡之前都依循奉行。因此，即使在入睡时，也像未入睡一样，心多次随顺于那些法，总之，即使在睡眠时也修持善行。正知是，像那样依循忆念时，如果生起任何烦恼，要知道它，不接受且断除它。醒觉想有三种，第一种是，无论如何不让心专注于被睡眠压迫，而是以精勤摄持的心像野兽一样侧卧而眠。因此，睡眠不会深沉，且能不越过醒来的时间而醒来。第二种是，心想“唉！我应当成办佛陀所开许的一切不睡眠”，为了成办它而以大精进生起希求。因此，像佛陀所开许的狮子卧式一样卧睡，不多不少。第三种是，心想“如同我今天以精勤成就不睡眠和善法一样，明天也要这样做”。因此，对善法的希求不会中断，即使忘记了，也会为了更进一步地成办而精进。如果这种饮食和睡眠的行持没有过失且有意义地行持，那许多虚度光阴的情况就会被避免。如圣者无著引用经典而确立的那样宣说。像那样，除了正行时的不共修持方法之外，前行、正行、后行和座间如何行持等，从这里开始直到胜观之间的任何所缘行持，都要结合起来。座间如何行持已经宣说了。第二，驳斥对该修持方法的邪分别：那些不将圣言及注释等大论典视为口诀的人说：修道时，不要再三地观察对境，而只应作止观；因为以个别观察的智慧再三观察是闻思的时候，而且，分别念是执著相，所以会障碍成佛。
English
Mindfulness is to cultivate the mindfulness that arises from listening, thinking, and meditating, following it until falling asleep. Therefore, even when falling asleep, the mind will repeatedly follow those dharmas as if not asleep, in short, cultivating virtue even in sleep. Awareness is, when cultivating mindfulness in that way, if any affliction arises, to know it, not accept it, and abandon it. The intention to awaken has three aspects. The first is, in any case, not to let the mind focus on being oppressed by sleep, but to lie down on one's side like a wild animal with a mind held by diligence. Therefore, sleep will not be deep, and one will be able to wake up without exceeding the time to wake up. The second is to generate aspiration with great effort in order to accomplish it, thinking, "Alas! I should accomplish all the non-sleeping that the Buddha has permitted." Therefore, lie down like the lion's posture that the Buddha has permitted, neither more nor less. The third is to think, "Just as I have diligently accomplished non-sleeping and virtuous dharmas today, I will do the same tomorrow." Therefore, the desire for virtue will not be interrupted, and even if forgotten, one will strive to accomplish it further. If this conduct of eating and sleeping is without fault and practiced meaningfully, then many situations of wasting time will be avoided. As the noble Asanga quoted the scriptures and established, it is explained. In that way, apart from the uncommon methods of practice during the main practice, how to practice during the preliminary, main, and concluding sessions, and during breaks, from here onwards, any object of meditation up to vipassanā should be combined. How to practice during breaks has been explained. Second, refuting wrong ideas about that practice method: Those who do not regard the great treatises, including the scriptures and commentaries, as instructions say: When practicing the path, do not repeatedly examine the object, but only practice calm abiding; because repeatedly examining with the wisdom of individual examination is the time for listening and thinking, and because thoughts are grasping at characteristics, they will hinder enlightenment.
Chinese
说是为了这个缘故。这完全是不懂修持要诀的胡说八道。在《经庄严论》中说：‘在此，首先依赖听闻而生起如理作意，如理作意串习后，生起真实义境的智慧。’因此，听闻之义，是由思所成慧如理作意后，才生起现量证悟真实义的修所成慧。所以，首先从他人处听闻所要修持的内容，通过他力而确定。然后，自己通过教证和理证如理思维所听闻之义，通过自力而确定。这样，通过闻思而确定，在远离怀疑之后，反复串习，这叫做修行。因此，需要反复观察的修和不观察的止修两种。因为既有对闻思所决定的内容不作观察而安住，也有通过个别观察而修持这两种情况。因此，认为一切修都是止修，就像拿着一粒青稞说一切粮食都是这一个一样。而且，就像闻所成慧之前必须有听闻，思所成慧之前必须有思维一样，修所成慧之前也必须有修行，因为智慧是从修行中产生的。这样做了之后，在修所成慧之前所进行的修行，就是对思所成慧所确定的内容进行串习。因此，才说从思所成慧中产生修所成慧。所以，听闻越多，由此产生的智慧就越多，智慧越多，思维就越多，思维越多，由此产生的智慧就越多，智慧越多，通过修行而修持的就越多，修持越多，遮止过失和成办功德的方式就越多。因此，经部和释论都说闻思对于修行非常重要。如果不是为了修持闻思所确定的内容，而只是为了断除外境的干扰，或者修行时修持与闻思内容无关的其他法，那就是其他的庸常之
English
It is said that it is for this reason. This is complete nonsense from someone who does not understand the key points of practice. In the Ornament of the Sutras, it says: 'Here, first, based on hearing, proper attention arises. From the habit of proper attention, the wisdom of the object of true meaning arises.' Therefore, the meaning of hearing is that from the wisdom arising from thought, after proper attention, the wisdom arising from meditation that directly realizes the true meaning arises. Therefore, one must first listen to what is to be practiced from others and determine it through the power of others. Then, one must think properly about the meaning of what has been heard through scripture and reasoning, and determine it through one's own power. In this way, after determining through hearing and thinking, and being free from doubt, repeatedly familiarizing oneself with it is called practice. Therefore, both the practice of repeatedly examining and the practice of non-examining settling are necessary. Because there is both settling without examining what has been determined by hearing and thinking, and meditating by examining through individual observation. Therefore, to think that all practice is settling practice is like holding a single grain of barley and saying that all grains are this one. Moreover, just as hearing must precede the wisdom arising from hearing, and thinking must precede the wisdom arising from thinking, so too must practice precede the wisdom arising from meditation, because wisdom arises from practice. Having done this, the practice that precedes the wisdom arising from meditation is the familiarization with what has been determined by the wisdom arising from thinking. Therefore, it is said that the wisdom arising from meditation arises from the wisdom arising from thinking. Therefore, the more one hears, the more wisdom arises from it, and the more wisdom, the more thinking, and the more thinking, the more wisdom arises from it, and the more wisdom, the more one practices through meditation, and the more one practices, the more ways there are to prevent faults and accomplish qualities. Therefore, the sutras and commentaries say that hearing and thinking are very important for practice. If it is not for practicing what has been determined by hearing and thinking, but only for cutting off the disturbance of external objects, or if one practices something unrelated to the content of hearing and thinking during practice, then that is other ordinary