Chinese
必须守护。第三是：如果以这样的守护心的方式安住，那么无论住在恶人之中，还是住在女人之中，守护誓言的精进都会稳固，也就是正念不会减弱。第四是：我的利养等受用，以及礼拜等恭敬，自己的身体和生活容易衰损，其他的善根和自利的善根也容易衰损，这是遍照佛所说的。善天说：这十种菩提心无论何时都不能令其衰退。大疏中说：心善就是说，总之，其他的善根，无论是身语的业都可以。如《教诫国王经》中所说：舍弃我的财物来守护身体，舍弃财物和身体来守护性命，财物、身体以及性命等一切都舍弃，在这里守护正法。就像这样。第二，作为守护心的方法，守护正念和正知有三种：教诫守护正念和正知，不守护的过患，以及守护的方法。第一是：想要守护心的人们，对于不忘记应取应舍之处的正念，以及观察自相续后，对于了知取舍的正知，即使性命攸关也要守护，我这样教诫。第二有三种：二者，正知，以及不守护正念的过患。第一是：例如被疾病困扰的人们，对于行走等一切事业都无能为力，同样，对于取舍愚昧，被心困扰的人，对于一切善业都无能为力。这是《释论》中说的没有正知，大疏中说是没有二者的过患。第二有两种：智慧耗损是：具有没有正知的心的人，听闻、思维和修习的智慧，也像破了洞的瓶子，即使倒入水也无法存留一样，他们所证悟的意义不会停留在正念中，会遗忘，这是《释论》中说的。善天说不清楚地体验。戒律耗损是：即使是多闻、具有信心、精进努力、恭敬学习的人，也有很多人因为没有分别观察自己行为的正知
English
Must be protected. The third is: If one abides by such a practice of guarding the mind, then whether one dwells among evil people or among women, the diligence in guarding vows will be stable, that is, mindfulness will not diminish. The fourth is: My gains and offerings, as well as the respect such as prostrations, one's own body and livelihood are easily deteriorated, and other virtues and self-benefiting virtues are also easily deteriorated, as stated by Vairochana. Gelha said: These ten bodhicitta should never be allowed to decline. The Great Commentary says: A good mind means that, in short, other virtues, whether they are actions of body and speech, are acceptable. As it is said in the "Advice to the King Sutra": Give up my wealth to protect the body, give up wealth and body to protect life, wealth, body, and likewise life, all of these give up, and here protect the Dharma. It's like that. Second, as a method of guarding the mind, guarding mindfulness and awareness has three aspects: advising to guard mindfulness and awareness, the faults of not guarding, and the method of guarding. The first is: Those who wish to guard the mind, for them, the mindfulness that does not forget what should be taken and abandoned, and the awareness that, after examining one's own mind-stream, knows what to accept and reject, even if it costs their life, they must guard it, I advise in this way. The second has three aspects: both, awareness, and the faults of not guarding mindfulness. The first is: For example, people who are troubled by illness are powerless in all activities such as walking, similarly, those who are ignorant of what to take and abandon, and whose minds are troubled, are powerless in all virtuous activities. This is what the Commentary says about lacking awareness, and the Great Commentary says it is the fault of lacking both. The second has two aspects: The waste of wisdom is: The wisdom of hearing, thinking, and meditating of a person with a mind without awareness, is like pouring water into a broken pot, it will not stay, similarly, the meaning they realize will not stay in mindfulness, it will be forgotten, this is what the Commentary says. Gelha says they do not experience it clearly. The waste of discipline is: Even those who are learned, have faith, diligently strive, and respect learning, many of them lack the awareness to individually examine their own behavior.
Chinese
这就是说，由于戒律的过失而导致堕落和烦恼。第三，如果无正知的烦恼盗贼跟随失念之后，即使积累了功德，也会像被盗贼抢夺一样耗尽，最终堕入恶趣。这些烦恼盗贼团伙会不断增长，寻找作恶的机会。一旦找到机会，他们就会抢夺善行，甚至摧毁获得善趣生命的机会。《释论》中说，这是因为没有善行的资粮。第三，守护的方法有两种：守护正念和守护正知。第一种有三种：守护的方式、生起的原因和守护的果报。第一，如果不守护正念，就会有很多过失，因此，要通过让正念进入意门的途径，永远不要让它离开。《释论》中说，即使离开了，也要忆念恶趣的所有痛苦，然后重新安住。第二，依靠上师和具有清净佛法的道友，因为他们和堪布等会教导取舍之处的进退之理。如果违越了，就会因为他们的责备而感到恐惧，有缘者会恭敬地学习，正念也会轻易生起。此外，要这样想：诸佛菩萨们具有在任何时候都能无碍地照见一切所知之事的慧眼，我总是处于他们所有人的眼前。因此，要怀着羞耻心、恭敬心和因他们的责备而产生的恐惧，像这样忆念，从而具有正念。如《本生经》中说：即使在没有看到的情况下作恶，就像吃了毒药一样，怎么会快乐呢？具有清净之眼的诸天和瑜伽士们，不可能看不到。第三，这样忆念，忆念佛陀也会毫不费力地一次又一次地生起。当正念为了守护意门不让烦恼进入而安住时，正知也会毫不费力地产生，并且会恢复已经失去的正知，即以前没有的正知也会重新产生。
English
This means that one will fall into faults and afflictions due to defects in discipline. Thirdly, if the thieves of afflictions without mindfulness follow after the loss of mindfulness, even if merits are accumulated, they will be exhausted as if robbed by thieves, and one will eventually fall into evil destinies. These groups of affliction thieves will continue to grow, seeking opportunities to do harm. Once they find an opportunity, they will steal virtuous deeds and even destroy the opportunity to obtain a good rebirth. The commentary says that this is because there is no accumulation of virtuous deeds. Thirdly, there are two ways to protect: protecting mindfulness and protecting awareness. The first has three aspects: the way to protect, the cause of its arising, and the result of protecting. First, if mindfulness is not protected, there will be many faults. Therefore, one should never let mindfulness leave by entering the door of the mind. The commentary says that even if it leaves, one should remember all the sufferings of the evil destinies and then re-establish it. Secondly, rely on the guru and virtuous friends who possess pure Dharma, because they and the khenpos, etc., will teach the principles of what to adopt and abandon. If one transgresses, one will be afraid of their reproaches, and those with good fortune will respectfully learn, and mindfulness will easily arise. Furthermore, one should think like this: the Buddhas and Bodhisattvas have the wisdom eyes that can see all knowable things without obstruction at all times, and I am always in front of all of them. Therefore, one should have shame, respect, and fear of their reproaches, and remember in this way, thereby possessing mindfulness. As the Jataka says: Even if one commits evil without being seen, how can one be happy as if one has eaten poison? It is impossible for the gods and yogis with pure eyes not to see. Thirdly, by remembering in this way, the recollection of the Buddha will also arise effortlessly again and again. When mindfulness abides for the purpose of guarding the door of the mind from the entry of afflictions, awareness will also arise effortlessly, and it will restore the awareness that has been lost, that is, the awareness that did not exist before will arise again.
Chinese
若。第二有三：于作正知之前先行，与正知一同行事，以及守护正知的体性总集而示。第一，略言之，于作事之初，观察自心，若处于烦恼状态，则知此心具有过患。知晓之后，彼时我当如木一般，能够忍受，即安住于不为烦恼所动摇。第二有四：观察三门之状态，观察之后加以控制，控制之后学习调伏自心之行为，以及使学习圆满之支分。第一有三：观察身体之行为，观察心之行为，以及开示放逸之状态。第一，无意义地四处张望，我决不为之，应恒常忆念取舍之处，故常垂眼，视线落于轭木之高度。若因此而过度疲劳，则为使视线得以休息，可偶尔向四周观看。若某物进入视线，则应注视并说：“你来得好！”。释论中说：“为了善来之义而观看”，其中如是宣说。于道路行走之时，应缓步观察道路是否安全，以防盗匪等危险。若需再三快速地环顾四方，则为避免掉举之过患，应稍作休息并观看，此时应回头看向后方。于前后观察之后行走或返回。如是，以此为例，于一切四威仪之状态中，应于知晓必要之后而行持。身体应如何安住于适宜之行为，于了知并确定或总摄心之行为后，于作事之时，应观察身体是否如先前所思般安住。第二，应以一切努力观察，如何将这头狂象般的心，系于思择能利益自他的正法之柱上，使其不落入歧途。观察之方式是：务必尽力专注于善妙之所缘，致力于
English
If. The second has three parts: sending forth mindfulness before acting, engaging together with mindfulness, and showing the nature of guarding mindfulness in brief. The first is: Briefly, at the beginning of engaging in an activity, examine your mind. If it is in a state of affliction, then know that this kind of mind has faults. Having known this, at that time, I should be like wood, able to endure, that is, abide without being moved by that affliction. The second has four parts: examining the state of the three doors, controlling after examining, learning the practice of taming the mind after controlling, and the limb that makes learning complete. The first has three parts: examining the actions of the body, examining the actions of the mind, and showing the state of carelessness. The first is: I should never look around aimlessly, but should always remember what to accept and reject, so I should always lower my eyes and look at the height of the yoke. If it is too tiring, then to rest the eyes, I should occasionally look around. If something comes into view, then I should look at it and say, "You have come well!". In the commentaries, it says, "Look for the meaning of 'well come'", and it is explained there. When walking on the road, you should slowly observe in various directions to check for dangers such as robbers. If you need to look around quickly in all directions again and again, then to avoid the harm of excitement, you should rest and look, and at that time, you should look back to the rear. After examining the front and back, go or return. Thus, by this example, in all states of the four postures, you should practice after knowing the need. How the body should abide in appropriate actions, after understanding and determining or summarizing the actions of the mind, when doing things, you should observe whether the body is abiding as previously thought. Second, you should observe with all effort how to tie this drunken elephant-like mind to the great pillar of thinking about the Dharma that will benefit yourself and others, so that it does not fall into the wrong path. The way to observe is: by all means, strive to focus on the virtuous object, and strive for
Chinese
因此，不要让心识有哪怕一瞬间落入歧途。要这样仔细观察自己的心：我的心会用在什么不善的地方呢？第三，当遇到危及生命等恐惧，供养三宝等喜庆，以及比这更重要的利益众生等事情时，如果不能做到非常严谨的行为，也允许尽可能地采取与这些事情相符的行为。例如，在布施的时候，可以暂时放下一些戒律。正如无尽慧所请问的经中说：“布施之时，应收摄戒律而暂且放下。” 这其中的含义是，例如，为了给予将被杀害的众生无畏的布施，可以假装没看见而说谎。这是在释论中说的。对于力量相当的善事，如果已经想好要做什么，一开始就着手去做，不要放弃而做其他的事情。要用专注的意念先完成这件事，完成之后再做其他的事情。如果这样做，那么前后都能做得很好。否则，前后两件事都无法圆满完成。如果依次修行善法，那么非明知的近烦恼就不会增长。第二部分有三点：不做不应做的事，开始要做的事，以及修习不做这些事的对治法。第一部分有三点：舍弃对散乱的执着，舍弃无意义的行为，以及舍弃由烦恼引起的行为。第一点是：当沉迷于各种无聊的玩笑话，以及魔术等各种奇特的表演时，应当舍弃对这些的执着。第二点是：如果无意义地挖土、割草、画地等，应当忆念如来所制定的不做这些事的学处，因为害怕违越的过失，所以立刻停止。第三部分有三点，首先是概要说明：无论何时，当身体想要活动或者想要说话时，首先要观察这些行为的动机，不要被烦恼所控制，要依靠正理，也就是善法。
English
Therefore, do not let the mind fall into wrong paths for even a moment. Examine your mind carefully in this way: "Where will my mind be used in non-virtuous ways?" Third, when encountering fears such as those that endanger life, celebrations such as offering to the Three Jewels, and matters related to benefiting sentient beings that are more important than these, if one cannot maintain extremely strict conduct, one is allowed to engage in conduct that is appropriate to these situations as much as possible. For example, during times of giving, one may temporarily set aside certain precepts. As it is said in the Sutra Requested by Inexhaustible Intelligence: "During the time of giving, one should gather the precepts and temporarily set them aside." The meaning of this is, for example, in order to give fearlessness to a sentient being who is about to be killed, one may lie by pretending not to see it. This is according to the commentary. For virtuous deeds of equal strength, whatever one has thought of and started to do first, one should not abandon it and do something else. With a focused intention, one should accomplish that first, and after it is finished, do something else. If one does so, then both the beginning and the end will be done well. Otherwise, neither the beginning nor the end will be completed. If one practices virtuous deeds in sequence, then the non-knowing afflictions will not increase. The second part has three points: refraining from what should not be done, engaging in what should be done, and meditating on the antidote to not doing so. The first part has three points: abandoning attachment to distraction, abandoning meaningless actions, and abandoning actions caused by afflictions. The first point is: when one becomes involved in various kinds of irrelevant jokes and various kinds of strange spectacles such as magic tricks, one should abandon attachment to these. The second point is: if one engages in meaningless activities such as digging the ground, cutting grass, or drawing on the ground, one should remember the precepts established by the Sugata not to do these things, and because one is afraid of the fault of transgressing them, one should abandon them immediately. The third part has three points, first, a summary: whenever the body is about to move or one wants to speak, one should first examine the motivation of these actions in one's own mind, and not be controlled by afflictions, but rely on reason, that is, virtue.