English
Even being angry at small harms, If I do not destroy the arrogance, I cannot sleep. I desire to forcefully destroy in the battlefield those afflictions that cause suffering due to death. If I do not endure the suffering of being struck by arrows, spears, and weapons, And do not retreat before the goal is achieved, Then, for me, who is determined to destroy the enemy that is always the source of suffering, Now, whatever causes hundreds of sufferings, I will not be discouraged or lazy, let alone anything else. Even the wounds inflicted by a meaningless enemy, I cherish as ornaments on the body. For me, who is truly striving to achieve a great goal, Why should suffering harm me? Fishermen, outcastes, farmers, and so on, Even if they only care about their own livelihood, Endure harms such as cold and heat. For the happiness of beings, why can I not endure? To the beings reaching the end of the ten directions of space, Having vowed to liberate them from afflictions, If I myself Am not liberated from afflictions, And do not even know my own capacity, Then are my words not madness? Therefore, to destroy afflictions, I must never retreat. We must be attached to this, And engage in battle with hatred. Other than destroying afflictions, There should be no other thought. Even if I am burned or killed, Or my head is cut off, it does not matter. In any way, I will never submit to the enemy of afflictions. Even if ordinary enemies are driven out of a country, They will reside and fully occupy other places, Accumulate strength, and then return. The situation of the enemy of afflictions is not like that. Having expelled afflictions with the eye of wisdom, Eliminating them from my mind, where will they go? Where will they reside to come and harm me? I, the foolish one, simply lack effort. Afflictions do not reside in a place, not in the senses, nor in between. If not in these places, then where do they reside to harm all beings? This is like an illusion, therefore, do not be afraid in your heart, strive to understand. Why would they harm me for no reason in hell and other places? Thinking like this, strive to accomplish the teachings as stated above! If you do not listen to the doctor's words, then
Chinese
何以？需要医治的病人痊愈在哪里？入菩萨行论中，名为正知品，第四品完毕。 欲护持学处者，应极力守护自心，若不守护此自心，则不能守护诸学处。放纵自心之象，如于无间地狱造损害，未调伏之醉象，于此亦不作如是害。以全时之忆念绳索，若能系缚自心之象，则一切怖畏皆将灭，一切善妙皆入掌握。虎与狮子大象熊，蛇与一切诸怨敌，地狱之狱卒，以及罗刹与食肉鬼，此心若能系缚，则彼等一切皆被系缚。此心若能调伏，则彼等一切皆被调伏。如是所有诸怖畏，以及无量诸痛苦，皆由自心所生，是真实语者所说。地狱有情之器械，是谁特意所造作？谁造铁燃之地面？彼等火焰又从何而生？如是彼等一切，皆为恶心所造，是能仁所说。如是于三界之中，无有较自心更可怕者。若谓贫乏诸有情，布施度即已圆满，若今仍有诸贫者，昔时救护如何度？谓将所有诸财物，以及其果报，皆施与一切众生，是名布施波罗蜜，是故彼即是自心。于何处驱逐鱼等，令其不被杀害，谓由获得断舍之心，是说持戒波罗蜜。不驯众生如虚空，不能尽数而降伏，若能降伏此嗔心，则如尽伏一切敌。为覆此地诸皮革，如是多革岂能足？唯以鞋底片许革，即如已覆此地矣。如是不能制外物，然应制伏我自心，我此若伏彼皆伏，何需更伏余物耶？生起一明净之心，其果为何如，如梵天等。
English
Where is the cure for the sick? This concludes the fourth chapter, called "Vigilance," from Engaging in the Bodhisattva's Deeds. Those who wish to protect their training should diligently guard their minds. If they do not guard their minds, they cannot protect their training. Letting the elephant of the mind run wild causes harm like that in the Avici hell. Even a drunken, untamed elephant does not cause such harm here. If the elephant of the mind is firmly tied with the rope of constant mindfulness, all fears will disappear, and all virtues will come into hand. Tigers, lions, elephants, bears, snakes, all enemies, the guardians of hell, demons, and flesh-eating ghosts—if this mind is bound, all of them are bound. If this mind is tamed, all of them are tamed. Thus, all fears and immeasurable sufferings arise from the mind, as taught by the speaker of truth. Who intentionally created the weapons of hell beings? Who created the iron ground burning with heat? Where did those masses of fire come from? The Subduer said that all such things are created by the sinful mind. Thus, in the three realms, there is no fear greater than that of the mind. If it is said that the perfection of generosity is fulfilled by giving to the poor, then if there are still poor beings, how was liberation achieved in the past? It is said that the perfection of generosity is achieved by giving all possessions and their fruits to all beings. Therefore, it is the mind itself. Where can fish and other beings be driven so that they will not be killed? It is said that the perfection of discipline is achieved by obtaining the mind of renunciation. Untamed beings are like the sky; it is impossible to subdue them all. If this mind of anger is subdued, it is as if all enemies have been subdued. To cover this earth with leather, how much leather would be needed? But with just a piece of leather the size of a shoe sole, it is as if the entire earth is covered. Likewise, it is impossible to control external objects, but one should control one's own mind. If I subdue this, all others are subdued. What need is there to subdue anything else? What is the result of generating a single clear mind? It is like being Brahma and so on.
Chinese
又身体和语言的果报， 因行为不端而不如是。 念诵和苦行等一切， 纵然长时修习过， 若因心散乱而为之， 智者说彼即无意义。 若人不知佛法之首要， 此心之秘密， 虽欲得乐且灭苦， 彼等徒劳无益而漂泊。 如是故，我此心， 当善持且善守护。 除守护心之苦行外， 众多苦行又有何用？ 若处在无数解脱众中， 亦当如护创般谨慎。 纵然处在恶劣人群中， 亦当恒常守护此心之创。 若对微小创伤之痛苦， 尚且畏惧而护创， 则对能摧毁聚集、摧毁类别之畏惧， 为何不守护心之创？ 若以如是之行而安住， 无论处在恶劣人群中， 或处在女人之中亦可， 持戒精进坚定不移。 我的利养和恭敬， 身体和生计易于失去， 其他善根也易于退失， 然心则无论何时皆不应退失。 对于欲守护心者而言， 忆念和正知二者， 一切时处努力守护之， 我如是合掌劝请。 为疾病所困之人， 对一切事业皆无能为力， 如是为愚痴所困之心， 对一切事业皆无能为力。 具有无正知之心者， 其听闻、思维和禅修， 如漏底之瓶中之水般， 彼不住于忆念中。 纵然具有听闻、具信心， 以及精进努力等众多功德， 然因染上无正知之过患， 则将成为具有堕落之垢染者。 所有无正知之盗贼， 皆追随忆念丧失之后， 纵然积累众多福德， 亦如遭盗贼劫夺般堕入恶趣。 此烦恼盗贼之众， 乃伺机而动者， 一旦寻得机会便劫夺善根， 甚至摧毁善趣之性命。 因此，切莫让忆念从心意之门， 暂时离开。 纵然已逝，亦当忆念恶趣之损害， 而安住于近处。 从亲近上师， 以及阿阇黎之教导， 和畏惧中，具缘者生起恭敬， 忆
English
Moreover, the results of body and speech, are not so if conduct is poor. Recitations and all austerities, though practiced for a long time, if done with a distracted mind, the wise say are meaningless. If one does not know the chief of Dharma, this secret of the mind, though wishing to gain happiness and destroy suffering, they wander meaninglessly in vain. Therefore, this mind of mine, should be well-held and well-guarded. Apart from the discipline of guarding the mind, what is the use of many disciplines? If dwelling among countless liberated ones, one should be as careful as protecting a wound. Even dwelling among evil people, one should always guard this wound of the mind. If even the small pain of a wound, causes fear and one protects the wound, why not guard the mind's wound, from the fear of destroying accumulation and destroying kinds? If one dwells with such conduct, whether dwelling among evil people, or dwelling among women, the vow and effort remain firm and do not decline. My gain and respect, body and livelihood are easy to lose, other virtues are also easy to decline, but the mind should never decline. For those who wish to guard the mind, remembrance and awareness, should all be diligently guarded, I thus join my palms in supplication. Those who are afflicted by disease, are powerless in all activities, likewise, a mind afflicted by delusion, is powerless in all activities. With a mind possessed of no awareness, the hearing, thinking, and meditation, are like water in a leaking pot, it does not remain in remembrance. Even if one has hearing, faith, and many who take effort to heart, due to the fault of being without awareness, one becomes stained with the defilement of falling. All the thieves without awareness, following after the loss of remembrance, even if one accumulates merit, one goes to the lower realms as if robbed by thieves. This assembly of disturbing emotion thieves, are those who seek opportunity, once they find an opportunity, they steal virtue, and even destroy the life of happy migrations. Therefore, never let remembrance from the mind's door, be separated even for a moment. Even if it has gone, remember the harm of the lower realms, and keep it near. From associating with the lama, and the teacher's guidance, and from fear, the fortunate one develops respect, Remem
Chinese
轻松愉快地诞生。 诸佛菩萨们， 都具有无碍的观照。 在那一切的面前， 我常住于此。 如此思惟后，怀着羞愧， 恭敬和畏惧，如是思惟。 因此，忆念佛陀， 也一次又一次地生起。 当忆念从意门中， 为了守护的意义而安住时， 那时正念将会到来， 已逝去的也将返回。 暂时首先生起这样的心， 知晓这是有缺点的。 那时我应如树一般， 能够忍受地安住。 无意义地四处张望， 我绝不去做。 必定以正念，恒常地， 垂下眼睛观看。 为了观看休息的缘故， 偶尔向四周观看。 如果某些事物进入眼帘， 就说看过来的很好。 为了观察道路等恐惧， 一次又一次地向四方观看。 休息时，脸向后转， 向背后的方向观看。 观察前后之后， 行走或者到来。 如是于一切时处， 知晓需要后而行持。 身体应如是安住， 结束行为后，然后， 于适当时机，此身如何， 安住应如是观看。 如大象般狂醉的心， 于思法的巨大柱子上， 如何系紧而不散失， 如是尽一切努力系紧。 无论如何努力于禅定， 刹那也不要散失， 我的心识于何处行持， 如是于心识个别观察。 与恐惧和喜庆等相关联， 如果不能，就随其自然。 如是于布施之时， 据说应将戒律置于舍弃。 思惟要做之事， 不要思惟其他。 以专注于此的思惟， 暂时成办此事。 如是则一切皆善妙， 否则两者皆不成。 非正念的近烦恼， 如是则不会增长。 玩笑之语有多种， 稀奇的景象也有多种。 如果沉溺于一切， 应舍弃对此的贪执。 如果做无意义的挖地、割草， 画地为界等事， 应忆念善逝的教
English
Easily and happily be born. The Buddhas and Bodhisattvas, All possess unobstructed vision. In front of all of them, I always abide. Thinking thus, with shame, Respect and fear, think likewise. Therefore, the recollection of the Buddha, Also arises again and again. When mindfulness from the gate of mind, For the sake of guarding, becomes the place of abiding, Then awareness will come, And what has gone will also return. For a while, first, such a mind, Knowing this is with faults, Then I should like a tree, Be able to endure and abide. To look around distractedly without purpose, I should never do. Certainly with mindfulness, always, The eyes should be lowered and look. For the sake of resting the gaze, Occasionally look to the sides. If something appears in sight, Say that it is good that it has come into view. For the sake of examining dangers such as roads, Again and again look in the four directions. When resting, turn the face back, Look in the direction behind. Having examined front and back, Go or come. Thus, in all circumstances, Knowing the need, act accordingly. The body should abide thus, Having finished the action, then, At the appropriate time, how this body, Abides, one should look thus. The mind, intoxicated like an elephant, On the great pillar of thinking of Dharma, How to fasten it without losing it, Thus, with all effort, fasten it. In whatever way strive for Samadhi, Do not lose it for even a moment, Where does my mind act, Thus, individually examine the mind. Related to fear and celebrations, etc., If unable, do as is comfortable. Thus, at the time of giving, It is said that discipline should be placed in abandonment. Having thought of what to do and started, Do not think of anything else. With the thought focused there, Accomplish that for a while. Thus, everything is well done, Otherwise, neither will happen. Non-mindful afflictions, Thus, will not increase. Joking words are various, Wonderful sights are also many. If one becomes involved in everything, One should abandon attachment to that. If doing meaningless digging of earth, cutting grass, Drawing lines on the ground, etc., One should remember the Sugata's teach