Chinese
抛弃那认为无法舍弃的内心恐惧，为了生起智慧而精进修持吧！如果不这样做，毫无意义地，我将在地狱等等之中遭受损害，这样做是不合理的！或者说不要这样做。第三是总结意义：像这样，对于应当谨慎的意义，要反复思维先前所说的那些。为了成办经和论典中所说的那样菩萨的学处，应当以谨慎而努力。如果不这样做，就像不听从医生的嘱咐，医生治疗的病人怎么会痊愈呢？就像没有痊愈一样，也不会从烦恼和痛苦的疾病中解脱。在《学集论》中说：‘以何不堕罪，此等应善行，吾身及受用，三时所生善，施与诸有情，守护及增长。’如是等等所说，应当极其努力地修持，这是教诲。第四品已经讲完。现在宣说第二品，正念和正知的品。这里，正念是忆念我所承诺的应舍弃和应修持的法。正知是对于舍弃和修持的事务精通。这些通过论典来宣说，有三点：为了守护学处，守护自心；为了守护自心，守护正念和正知；以及劝诫努力将这些运用到自相续中。第一点有两个方面，首先是概括性地说明：想要不退失学处而守护它的人，应当极其谨慎地守护心，使其不随顺颠倒的境界而动摇。因为如果不守护这个心，就无法守护学处。详细解释有四点：守护心的必要理由，如何守护的方式，如此守护的利益，以及必须努力守护的方式。第一点有三点：不守护心的过患，守护心的利益，以及总结意义。第一点是：像心的大象放任自流，随顺颠倒的境界，会造成无间地狱的损害一样，未调伏的醉象不会在这里造成那样的损害。第二点有两个方面，首先是概括性地说明：以完全的正念之索
English
Abandon the fear in your heart that thinks you cannot abandon, and rely on diligence in order to generate wisdom! If you do not do so, it is unreasonable for me to be harmed in vain in hells and so on! Or, do not do so. The third is to summarize the meaning: Like this, contemplate repeatedly on those meanings of what should be done with mindfulness that were previously explained. In order to accomplish the bodhisattva's training as described in the sutras and treatises, one should strive with mindfulness. If you do not do so, just as a patient who does not listen to the doctor's instructions, how can the patient who needs to be treated by the doctor recover? Just as there is no recovery, one will not be liberated from the disease of afflictions and suffering. In the Compendium of Trainings, it says: 'By what one does not fall into sin, these should be practiced well. My body and possessions, and the virtues generated in the three times, are given to all sentient beings, protected, and increased.' As it is said and so on, one should strive very hard, this is the instruction. The fourth chapter is finished. Now, the second chapter, the chapter on mindfulness and awareness, will be taught. Here, mindfulness is the remembrance of what I have vowed to abandon and what I have vowed to cultivate. Awareness is being skilled in the activities of abandoning and cultivating. There are three ways in which these are taught by the text: guarding the mind as a means of guarding the training; guarding mindfulness and awareness as a means of guarding the mind; and exhorting to strive to apply these to one's own mindstream. The first point has two aspects, first a summary statement: Those who wish to guard the training without losing it should guard the mind very carefully, so that it does not waver towards perverse objects. For if this mind is not guarded, the training cannot be guarded. The detailed explanation has four points: the reason why the mind must be guarded, how to guard it, the benefits of guarding it in this way, and how one must strive to guard it. The first point has three points: the faults of not guarding the mind, the benefits of guarding it, and the summary of the meaning. The first point is: Just as the elephant of the mind, let loose to perverse objects, causes harm like that of Avici hell, a drunken elephant that has not been tamed does not cause such harm here. The second point has two aspects, first a summary statement: With the rope of complete mindfulness,
Chinese
如果将心专注于大象般的善念，所有恐惧都会消失，所有善行都会实现。简而言之，详细解释分为两部分：消除恐惧和成就善行。第一部分分为正文和论证两部分。正文是：老虎、狮子、大象、熊、蛇和所有敌人，以及地狱众生的狱卒、诅咒的恶灵，以及罗刹等等，如果仅仅系缚自己的心，就能系缚所有这些加害者。如果仅仅调伏这颗心，就能调伏所有这些。如《本生经》所说：『以其本性慈悲，如雨露般滋润，使彼此无害，如苦行者般，猛兽亦可共处。』第二部分是：如此，所有恐惧以及今生来世无量的痛苦，都源于自己颠倒的心，这是如来亲口所说。如《宝云经》所说：『心若得自在，一切法皆得自在。』以及『善或非善业，皆由心所造。』以及《正法集》所说：『一切法皆依赖于心。』否则，谁为了众生地狱的兵器而制造？谁制造了烧热的铁地？住在尸林里的女人从何而来？』《释论》和《显句论》中解释说，吉祥天也解释为女人，因此『火聚』是不清净的，所以在那些解释中出现了女人，或者如邦译师所说，说是『女众』是好的。所有这些都源于罪恶之心，因此佛说：『心是内敌，是大敌，没有比这更大的敌人。』等等，在《念住经》等中都有说到。因此，三界之中没有比心更可怕的，所以应当调伏自心。第二部分，菩萨要成就的善行是六度，而对于这些，心也是最重要的，为了说明这一点，六度中的第一度是：如果能够消除所有众生的贫困，那就是布施波罗蜜。
English
If one firmly attaches to the virtuous object like an elephant's mind, all fears will disappear, and all virtues will be attained. In brief, the detailed explanation has two parts: eliminating fear and accomplishing virtue. The first has two parts: the actual and the proof. The actual is: tigers, lions, elephants, bears, snakes, and all enemies, as well as the guardians of hell beings, the demons of curses, and likewise, the rakshasas, etc. By binding this one's own mind alone, all those harm-doers will be bound. By taming this one mind alone, all of them will be tamed. As it says in the Jataka: 'With its nature of compassion, moistened as if with moisture, it becomes a mind without harming each other, and like an ascetic, even fierce carnivores behave.' The second is: Thus, all fears and immeasurable sufferings of this and future lives also arise from one's own inverted mind, as the Thus-Gone One himself has said. As it says in the Jewel Cloud Sutra: 'If the mind itself is mastered, all dharmas are mastered.' And, 'Virtuous or non-virtuous actions are accumulated by the mind.' And, as it says in the Compendium of True Dharma: 'All dharmas depend on the mind.' Otherwise, who made the weapons of hell beings for the sake of whom? Who made the burning iron ground? From where did these women dwelling in the Shalmali tree come? The Great Commentary and the Explanation of Manifestation explain, and Gelha also explains as women, so 'fire mass' is impure, so in those commentaries, 'women' appeared, or as Pang Lotsawa said, saying 'female assembly' is good. All such things arise from sinful minds, so the Thuba said: 'The mind is an enemy, a great inner enemy, there is no other enemy greater than that.' etc., as said in the Mindfulness Sutra, etc. Thus, in the three worlds, there is no fear other than the mind, so the mind should be tamed. The second part: the virtue to be accomplished by a Bodhisattva is the six perfections, and for those also, the mind itself is the most important, to show that, the first of the six is: if one were to abandon the poverty of all beings, that is the perfection of generosity.
Chinese
那么，过去的救护者们，就法而言，是如何到达布施的彼岸的呢？如果他们没有到达彼岸，那是因为仍然有许多贫困的众生存在。那么，他们是如何到达彼岸的呢？通过习惯于将所有内外之物，以及布施这些东西所带来的善果，都给予一切众生，从而达到极致，以远离吝啬之心而到达布施的彼岸，这是从《无尽慧经》中所说的。什么是布施的彼岸呢？就像这样，是将所有财物连同果报一起布施的心。因此，那只是心而已。第二，如果断绝伤害是持戒的彼岸，那么过去的救护者就没有到达彼岸，因为他们并没有避免杀害鱼、蛙等众生，以及夺取他人的财物、妇女等，或者接受这些行为，因此伤害仍然存在。因此，对于那些存在伤害等行为的人来说，获得避免伤害等的心，就是持戒的彼岸。经中说：什么是持戒的彼岸呢？是避免伤害他人的心。第三，忍辱也不是断绝敌人或其愤怒，因为不驯服的众生如虚空般无边无际，无法全部征服。因此，如果能征服自己的嗔恨心，就如同征服了所有敌人。例如，要用皮革覆盖整个大地，需要多少皮革啊？而用鞋底大小的皮革，就如同覆盖了整个大地一样。同样，对于外在的有害事物，我也无法全部阻止，所以应该阻止自己的心远离愤怒，这样才能成就忍辱，阻止其他事物有什么用呢？毫无意义。第四，精进也以心为主。在《释论》中说，以禅定的摄持所聚集的清明之心，稍微有一点。善天解释说，没有身语之业。仅仅生起这一点，其果报也如同梵天等一样。有些人说，如经中所说，生起慈悲心而生于梵天一样。如果心没有力量，那么
English
Then, how did the past protectors, in terms of Dharma, reach the perfection of generosity? If they did not reach the perfection, it is because there are still many impoverished beings. So, how did they reach the perfection? By becoming accustomed to giving all internal and external possessions, along with the virtuous results of giving those things, to all beings, thereby reaching the ultimate, and with a mind free from miserliness, they reached the perfection of generosity, as stated in the 'Inexhaustible Intelligence Sutra.' What is the perfection of generosity? It is like this: the mind of giving away all possessions along with their fruits. Therefore, that is just the mind itself. Second, if the cessation of harm is the perfection of discipline, then the past protectors did not reach the perfection, because they did not avoid killing fish, frogs, and other beings, and taking others' wealth, women, etc., or accepting these actions, therefore harm still exists. Therefore, for those in whom harm and other actions exist, obtaining the mind of avoiding harm, etc., is the perfection of discipline. The sutra says: What is the perfection of discipline? It is the mind of avoiding harm to others. Third, patience is also not the cessation of the enemy or their anger, because unruly beings are limitless like the sky, and it is impossible to conquer them all. Therefore, if one conquers one's own mind of anger, it is like conquering all enemies. For example, how much leather would be needed to cover this entire earth with leather? But with a piece of leather the size of a shoe sole, it is as if the entire earth is covered. Similarly, I cannot prevent all external harmful things, so I should prevent my own mind from anger, and thus patience is accomplished. What is the use of preventing other things? It is meaningless. Fourth, diligence is also mainly about the mind. In the commentary, it says that the clear mind gathered by the restraint of meditation is just a little bit. Good Heaven explains that there is no action of body and speech. Just generating that one point, its result is like Brahma and others. Some say, as it is said in the sutra, like being born in Brahma by generating a mind of loving-kindness. If the mind is not strong, then
Chinese
同样，伴随语气的行为之果，也因心的行为薄弱而不能产生那样的果。第五，禅定也由心本身成就。例如，秘密真言等的念诵以及身体的苦行，即使长期实行，但因心散乱而做，则通达诸法实相的佛陀说那是无意义的，是微小的。《等持摄集经》中说：诸比丘，对于欲望心散乱的苦行和诵读等将变得无果。或者，《母经》中说：心散乱则自我的利益也不能成就。第六，智慧是，凭借它，通达佛法的要义，即最主要、最殊胜的心之秘密，也就是自性空性。《大疏》中说，因为不是孩童的行境，所以称为秘密。 《释论》中说，无我的真如应该隐藏在自我的心中。如果不明白这个，即使想要获得安乐、摧毁痛苦，那些愿望也会变得无意义，并在轮回中漂泊。经中说：得知众生迷惑如鹿落入陷阱，具足智慧者如鸟在空中般游行。因此，智慧是心本身最为重要的。在《华严经》中也说：菩萨的一切行为都依赖于自己的心。方便、愿、力、智慧也都是从智慧中分离出来的，因此那些也都是以心为主的。第三，总结要义是：因此，我的这个心，要用正念好好地抓住，用正知好好地守护。除了守护心之外，再多的苦行又有什么用呢？是没有意义的。第二，如何守护的方法是：不要放纵，也就是说，如果处在心散乱、行为不约束的环境中，就要像对待伤口一样谨慎。即使处在成为烦恼生起之因的恶劣人群中，如果不守护心的伤口，就会产生痛苦，因此要经常守护。就像害怕小小的伤口带来的痛苦，谨慎地对待它一样，既然害怕被巨大的山压垮身体，那么为什么不守护产生痛苦的心之伤口呢？
English
Similarly, the fruit of actions accompanied by speech is also not produced in that way because the mind's conduct is weak. Fifth, meditation is also accomplished by the mind itself. For example, even if the recitation of secret mantras and all the physical austerities are practiced for a long time, if they are done with a distracted mind, then the Buddha, who knows the suchness of all dharmas, said that it is meaningless, that is, small. In the Sutra of Gathering Samadhi, it says: Monks, austerities and recitations, etc., with a mind distracted by desire, will become fruitless. Or, in the Mother Sutra, it says: With a distracted mind, even one's own benefit will not be accomplished. Sixth, wisdom is that by which one understands the essence of the Dharma, that is, the most important and supreme secret of the mind, which is emptiness of self-nature. In the Great Commentary, it says that it is called secret because it is not the realm of children. In the Explanation, it says that the suchness of selflessness should be hidden within one's own mind. If one does not understand this, even if one wants to attain happiness and destroy suffering, those desires will become meaningless and one will wander in samsara. The Sutra says: Knowing that beings are confused like deer trapped in a snare, those with wisdom roam freely like birds in the sky. Therefore, wisdom is the most important thing of the mind itself. In the Arrangement of the Tree, it is also said: All the actions of a Bodhisattva depend on his own mind. Skillful means, aspiration, strength, and wisdom are also separated from wisdom itself, so those are also mind-centered. Third, the summary of the meaning is: Therefore, this mind of mine should be well grasped by mindfulness and well guarded by awareness. What is the use of many austerities other than guarding the mind? It is meaningless. Second, the method of how to guard is: do not be unrestrained, that is, if you are in an environment where the mind is distracted and behavior is not restrained, you must be careful like treating a wound. Even if you are among evil people who are the cause of arising afflictions, if you do not guard the wound of the mind, it will cause suffering, so you must always guard it. Just as you are afraid of the suffering caused by a small wound and treat it carefully, since you are afraid of being crushed by a huge mountain, why not guard the wound of the mind that causes suffering?