Chinese
应当安住。广说如下：无论何时，当见到自己的心生起贪恋和嗔恨时，由它们所引发的不善业，身体的业不要做，语言也不要说。了知一切法无所作为，应当像树木一样无所作为地安住。散乱，即心过于散漫；傲慢，即言语上高傲自大；如果我慢，即内心骄傲自满；放逸，即对自己的财富特别执着和喜爱；揭短，即想说别人过失的想法；如果欺骗，即心怀欺骗和迷惑他人；善天二者合起来解释为欺骗。无论何时，当热衷于自我赞扬或诽谤他人，以及恶语相向，说粗暴的语言，以及心怀争斗的理由时，应当像树木一样安住。贪求利养、恭敬和名声，或者想要寻求侍奉的眷属，或者想要得到洗脚等服侍时，那时应当像树木一样安住。舍弃利他之心而想要追求自利等语的结尾处，经疏中说“眷属是贪求的对象”。其含义也为教导弟子。由这些引发想要说话的心念生起时，那时应当像树木一样安住。不能忍耐，即无法忍受；懒惰；恐惧，即胆怯；鲁莽，即放肆大胆；胡说八道，即随便乱说话；如果生起特别执着于自己一方的心，那时应当像树木一样安住。总结要义：像这样，对于所有颠倒错乱、烦恼深重，以及努力追求无意义之事的意念，观察是否生起，如果生起，那时勇士菩萨应当以对治力，使此心坚定不移地安住于自己的阵营。第二是极其坚定，即恒常立誓行善；极喜，即见到善的功德而欢喜；即使困难也不退转，因此是坚定的；以恭敬心调伏自心；谦逊，是指身体等恭敬，如理显现。对于罪恶行为感到羞愧，知惭有愧，并且畏惧罪恶。
English
One should abide. The extensive explanation is as follows: Whenever one sees one's own mind arising with attachment and anger, the non-virtuous actions caused by them, one should not engage in bodily actions or speak. Knowing that all dharmas are without action, one should abide without action like a tree. Agitation, which is the mind being too distracted; arrogance, which is being haughty in speech; if pride, which is being conceited in mind; indulgence, which is being particularly attached to and delighted in one's own wealth; fault-finding, which is the thought of speaking about others' faults; if deception, which is thinking of deceiving and misleading others; combining both good and divine is explained as deception. Whenever one is enthusiastic about self-praise or slandering others, as well as harsh speech, speaking rough words, and being with the reason for strife in mind, one should abide like a tree. Desiring gain, respect, and fame, or wanting to seek serving attendants, or wanting to receive services such as washing feet, at that time one should abide like a tree. At the end of the words "abandoning the benefit of others and wanting to pursue one's own benefit," the commentaries say, "Retinue is the object of desire." Its meaning is also to teach the disciples. When the mind of wanting to speak arises from these, at that time one should abide like a tree. Intolerance, which is being unable to endure; laziness; fear, which is being cowardly; recklessness, which is being audacious; nonsense, which is speaking carelessly; if a mind arises that is particularly attached to one's own side, at that time one should abide like a tree. Summarizing the meaning: Like this, for all inverted, afflicted, and striving for meaningless things, examine whether the thought has arisen, and if it has arisen, at that time the brave Bodhisattva should, with the antidote, firmly hold that mind steadfastly in his own camp. The second is extremely certain, which is constantly vowing to do good; great joy, which is rejoicing upon seeing the qualities of good; even if it is difficult, one does not turn back, therefore it is steadfast; subduing one's mind with respect; humility, which refers to physical and other reverence, appearing as it is. Feeling ashamed of sinful behavior, knowing shame and being ashamed, and fearing sin.
Chinese
并且，由于调伏了诸根，所以寂静，努力使其他众生欢喜，不因孩子们互相不合的意愿而沮丧，即使他们造成伤害，也因为生起烦恼而想：‘这些伤害心的产生是没有自主的。’从而对他们更加慈爱。如《宝鬘论》中说：‘心恒时被罪业所控制，有智者不应责怪众生，他们不由自主地造作恶业。’为了对众生更加增上慈悲。如是说。对于没有过失的事物，为了自己和众生的利益而运用或进入，或者如《释论》中所说，为了自己和众生的利益，安住于知惭有愧。如此行事时，虽然像幻化一样做事，但没有我慢，心要恒时守护。第三，分为二：思维暇满难得，以及获得后取其精华。第一，长久以来，思维难以获得的最殊胜的暇满，并且要反复思维。像之前所说的那样，要像须弥山一样，使心不被烦恼所动摇地守护。第二，分为二：身体的自性没有可贪执的精华，以及为了那个精华而显示应调伏。第一，如狮子贤、遍照和善天一样守护心，而不是身体，因为身体即使为了自己的利益也没有能力。连接起来在《释论》中问：‘为何要守护身体？’回答说：‘如果不守护，它会不高兴。’如果死了，秃鹫贪恋尸体，互相争夺，但你的心不会不高兴。现在为何珍爱身体并劝导它？你的心执着这个身体为我所有，为何要守护它？如果认为这是我需要的，如果你的心和身体是分开的，那么身体能为你做什么？如果不同但需要一个依靠，所以执持它，那么愚痴的心，为何不执持清净的木像，而是守护这个不净的聚合的腐烂的轮子做什么？如果清
English
And, because the senses are subdued, one is peaceful, strives to make other beings happy, is not discouraged by the conflicting desires of children, and even when they cause harm, one thinks, 'These harmful thoughts arise without autonomy,' because of the arising of afflictions. Thus, one should be even more loving towards them. As it is said in the Ornament of the Sutras: 'The mind is constantly controlled by faults, the wise do not blame beings, they involuntarily commit evil deeds.' This is for the sake of increasing compassion towards beings. As it is said. One should engage in or enter into things that are without fault, for the sake of oneself and other beings, or as it is said in the Explanation, one should abide in shame and embarrassment, having made it for the sake of oneself and other beings. When acting in this way, although one acts like an illusion, one should be without pride and always guard the mind. The third has two parts: contemplating the difficulty of obtaining leisure and endowment, and taking the essence of what has been obtained. The first is: having obtained the supreme leisure which is difficult to obtain after a long time, one should contemplate it again and again. One should guard this mind, as it was said before, so that it is as immovable as Mount Meru by afflictions. The second has two parts: the nature of the body has no essence to be attached to, and it is shown that it should be tamed for the sake of that essence. The first is: like Lion Sage, Vairocana, and Good God, one should guard the mind, but not the body, because the body has no power even for its own sake. Connecting this, in the Explanation, it is asked: 'Why protect the body?' The answer is: 'If it is not protected, it will be unhappy.' If one dies, vultures are attached to the flesh and fight over it, but your mind is not unhappy. Why do you cherish the body now and advise it? Your mind clings to this body as your own, why do you protect it? If you think that you need this, if your mind and body are separate, then what can the body do for you? If they are different but you need one support, so you hold on to it, then foolish mind, why not hold on to a clean wooden statue, but protect this impure collection of rotting wheels? If clean
Chinese
如果不是具有清净等本质，为何说是不净呢？首先，用自己的智慧将皮肤的层次从肉中分离出来。再用智慧之剑将肉从骨骼的网络中分离出来，然后将骨头也分开，一直观察到脚底。你自己去探究，这里面有什么清净等的本质呢？即使你努力寻找，也找不到任何本质，那为什么还要以执着的方式来保护这个身体呢？如果说需要享受，那么你不应该吃不净之物，也不应该喝血，更不应该吸食肠胃，那么身体对你有什么用呢？因此，既然你自己不能享用，那么就应该让豺狼和秃鹫为了食物而保护它。第二点是：所有人的这个身体，都应该用来行善。即使你这样保护它，无情的死主也会夺走它，把它给鸟和狗，那时你又能做什么呢？例如，如果奴隶不能被用来工作，就不会给他衣服等。这个身体即使被养育，也注定要离开，那你为什么还要白白地喂养它呢？给它一些食物和衣服作为报酬，没有过错，然后让菩萨为了自己的利益，也为了他人的利益而行动吧！如果没有利益他人，就不应该把一切都给它。因此，就像船是渡水来往的工具一样，身体也应该被视为是度过自他轮回之海的工具，所以要对身体抱持船的观念，为了成就众生的利益，将这个如意宝般的身体转化为胜者的身体，依靠它来成就目标。第三部分有三个方面：在所有行为方式中保持觉知，主要展示修心，以及清除使心变得特殊的障碍。第一部分有四个方面：总的来说，在所有情况下都应该做的事情，特别是在善行中应该做的事情，避免让世俗之人失去信心的事情，以及守护睡眠状态的方式。第一部分有三个方面：对当下的行为保持平静，跟随他人的脚步。
English
If it is not possessed of an essence such as purity, why is it said to be impure? First, separate the layers of skin from the flesh with your own mind. Then, separate the flesh from the network of bones with the sword of wisdom, and then separate the bones as well, and look all the way to the soles of the feet. Examine for yourself what essence of purity, etc., there is in this. Even if you search diligently in that way, if you do not see any essence, then why do you still protect this body in a clinging manner? But if you say that enjoyment is necessary, then you should not eat impure things, nor should you drink blood, nor should you suck on intestines and stomachs, so what does the body do for you? Therefore, since you yourself cannot enjoy it, then jackals and vultures should protect it for the sake of food. The second point is: this body of all people should only be used for virtue. Even if you protect it in this way, the merciless Lord of Death will snatch it away and give it to birds and dogs, then what can you do at that time? For example, if a slave cannot be used for work, he will not be given clothes, etc. Even if this body is nurtured and fed, it is destined to leave, so why do you feed it in vain? Give it some food and clothes as a reward, without fault, and then let the Bodhisattva act for his own benefit and for the benefit of others! Without benefiting others, one should not give everything to it. Therefore, just as a boat is a means of going and coming on water, the body should be regarded as a means of crossing the ocean of samsara for oneself and others, so hold the concept of a boat for the body, and in order to accomplish the benefit of sentient beings, transform this wish-fulfilling body into the body of the Victorious One, and rely on it to accomplish the goal. The third part has three aspects: to be mindful in all modes of conduct, to mainly show how to train the mind, and to purify the obscurations that make the mind special. The first part has four aspects: in general, what should be done in all situations, in particular, what should be done in virtuous actions, avoiding actions that cause worldly people to lose faith, and the way to guard the state of sleep. The first part has three aspects: to be calm in immediate actions, to follow in the footsteps of others.
Chinese
于进入（正道）有决定，以及自己的行为是善良的行为。第一，像这样让自己心里有自主，总是保持微笑的面容。完全放下愤怒、皱眉和不悦，成为帮助他人成办事情的朋友，坦诚地说真实的话语。不要随意地、不加考虑地猛烈地发出声音扔掉床和坐垫等物品。也不要猛烈地开关门，要经常保持谦逊、收敛和喜悦的行为举止。例如，像水鸟、猫、盗贼一样，无声地潜行，从而成就自己想要成就的事情。能仁，也就是苦行者菩提萨埵，也应经常像这样以身语行实践寂静的行为。第二，劝请他人，对于提出诸如揭露过失等建议很擅长，即使没有被请求也能利益他人的圣士之语，要恭敬地顶戴。因为没有我慢，所以经常成为所有人的学生。因为没有嫉妒，所以对于所有善说佛法的人，都要说“说得真好”，如果见到有人积累了无数的功德，就先赞叹他，从而令他非常欢喜。为了避免被怀疑是奉承，要在暗中称赞功德。如果其他人公开称赞他人的功德，就要随声附和。如果菩萨自己被称赞功德，就应该认为这是他人的功德，不要自满。像这样做了之后，他人所做的一切善事都成为我快乐的因缘。因为快乐即使用金钱也难以买到，所以要用他人所做的功德来享受我快乐的安乐。这样，我就不会在今生遭受诸如财富等损失，而且来世也会产生巨大的安乐。因为憎恨他人功德的过失，所以今生不快乐且痛苦，来世也会变得更加痛苦。第三，说话要令人信服，也就是可以信任的，要与时机和次第相关联，要清晰地表达意义，要令人愉悦，要具有动机，要舍弃嗔恨，声音要柔和且
English
There is certainty in entering (the right path), and one's own actions are virtuous conduct. First, in this way, make your own mind independent, and always keep a smiling face. Completely abandon anger, frowns, and displeasure, and be a friend who helps others accomplish things, and speak truthfully and frankly. Do not carelessly and without consideration throw beds, cushions, and other items with great force and noise. Also, do not open or close doors violently, but always maintain humble, restrained, and joyful behavior. For example, just as waterfowl, cats, and thieves silently sneak around to accomplish what they want to accomplish. The capable one, that is, the ascetic Bodhisattva, should also always practice peaceful conduct of body and speech in the same way. Second, encourage others, be skilled at offering advice such as exposing faults, and respectfully accept the words of noble people who benefit others even when not asked. Because of having no arrogance, always become a student of everyone. Because of having no jealousy, say "Well said!" to everyone who speaks the Dharma well, and if you see someone accumulating countless merits, praise them first, thereby making them very happy. To avoid being suspected of flattery, praise virtues in secret. If others openly praise the virtues of others, then follow suit. If a Bodhisattva's own virtues are praised, then it should be regarded as the virtues of others, and one should not be complacent. By doing this, all the good deeds done by others become the cause of my joy. Because happiness is difficult to buy even with money, one should use the merits done by others to enjoy the happiness of my joy. In this way, I will not suffer losses such as wealth in this life, and great happiness will also arise in the next life. Because of the fault of hating the virtues of others, one is unhappy and suffers in this life, and will become even more painful in the next life. Third, speaking should be convincing, that is, trustworthy, it should be related to the occasion and sequence, it should clearly express the meaning, it should be pleasing, it should have motivation, it should abandon hatred, and the voice should be soft and