English
One should not stay in the same room with another's wife. This is especially true for renunciates, who should not be with any woman. In short, all actions that cause the world to lose faith should be avoided by observing them oneself or asking the wise. When pointing the way, one should not gesture with the left hand or a single finger, as this would be disrespectful or contemptuous. Therefore, everyone should point the way with the respectful right hand. For small matters, one should not move the hand too much, but move it slightly, make a sound, or use a bell signal, etc. Otherwise, if one makes strong physical and verbal gestures for small matters, it will appear unrestrained. If one does not avoid actions that cause the world to lose faith, one will not accomplish the benefit of others and will become an obstacle. As stated in the Compendium of Trainings: "If that is not to be taken, the sprout of the world's victors is despised, like a fire covered with ashes, burning sentient beings in hell, etc." Therefore, one should strive to avoid these actions. Fourth, at the end of the first watch of the night, one should lie down as the Protector showed when he passed away into sorrow, lying on the right side, with one foot on top of the other, the right hand under the cheek, the left stretched out on the thigh. The body should be well covered with Dharma robes, and one should lie down with the head facing the desired direction. One should apply the mind to the thought of getting up quickly for virtuous purposes as soon as one lies down, with mindfulness. As stated in the Cloud of Jewels Sutra: "When he lies down, he should lie down on his right side, with one foot placed on top of the other, the body covered with Dharma robes, and lie down with mindfulness and awareness, with the intention of getting up and with the perception of light." As it is said. Second, although it is not possible to accomplish all of the immeasurable distinctions of the practices of Bodhisattvas, one must definitely practice the previously explained practices of mind training as much as possible. Third, one should purify the three aggregates by confessing sins three times a day and three times a night, rejoicing in merit, and dedicating virtue to enlightenment, and taking refuge in the Buddhas and their heirs.
Chinese
谁依于行和菩提心，四力圆满，以此平息先前所说之根本堕罪的剩余部分。第四有五：于应学之处努力学习；于众多境学习；为他利而学习；依止学习之友善知识之方式；为知晓学习方式之义而阅览经部等。第一，无论为了自己或他人的缘故，无论处于何种境地，凡是胜者所说应学之处，都应努力学习。第二，对于菩萨们来说，没有不应学习的知识，因为如果连一个都不懂，就无法圆满成办他利。如《经庄严论》云：“若不勤奋于五明，纵然圣者亦不成遍知，是故为断除他宗、摄受及自身遍知，故当勤奋于此。”如是，对于善知应学之处并安住于学习的智者来说，没有不转为福德的行为。第三，无论是直接还是间接，除了利益有情之外，什么也不做，并且为了有情唯一的利益，将一切善根回向菩提。第四，恒常的善知识，以此而行故为乘，即方便与智慧二者。如《经庄严论》云：“大目标及如是，二种成办与，智慧勤奋行，善巧于方便，真实大成就，佛陀大事业，以具彼大故，定说为大乘。”如是，以具有如是七种大之故，为大乘。精通彼义，以及菩萨之殊胜律仪，即安住于律仪者，即使为了自己的性命也不舍弃。依止之方式：如《华严经》中童子德生的传记中所述依止上师之方式，承担一切重担而不厌倦，如大地般的心；心意不改变，故如金刚；不为一切痛苦所动摇，故如轮围；实践一切事业。
English
Whoever relies on conduct and the mind of enlightenment, the four powers become complete, and with this, the remaining part of the previously mentioned root downfall is pacified. The fourth has five: striving to learn in the place of what should be learned; learning in many places; learning for the sake of others; the way to rely on a virtuous friend, a spiritual friend; and looking at sutras, etc., for the sake of knowing how to learn. First, whether for one's own sake or for the sake of others, in whatever situation, one should strive to learn whatever the Victorious One has said should be learned. Second, there is no knowledge that the sons of the Victorious One should not learn, because if one does not know even one thing, one cannot completely accomplish the benefit of others. As it is said in the Ornament of the Sutras: "If one does not strive in the five sciences, even the noble ones will not become omniscient. Therefore, one should strive in this to subdue others, to take them in, and to know oneself completely." Thus, for a wise person who knows well what should be learned and abides in learning, there is no action that does not turn into merit. Third, whether directly or indirectly, one does nothing other than benefit sentient beings, and for the sole benefit of sentient beings, one dedicates all virtues to enlightenment. Fourth, a constant virtuous friend is a vehicle because one goes by this, that is, the two, means and wisdom. As it is said in the Ornament of the Sutras: "The great aim and likewise, the two accomplishments, wisdom, diligence, and action, being skilled in means, true great accomplishment, the great activity of the Buddha, because it possesses that greatness, it is definitely called the Great Vehicle." Thus, because it possesses such seven greatnesses, it is the Great Vehicle. Being skilled in its meaning, and the supreme discipline of a Bodhisattva, that is, one who abides in discipline, does not give it up even for the sake of one's own life. The way to rely on: as in the biography of the youth Virtue Arising in the Array of Trees, the way to rely on the lama, bearing all burdens without being weary, a mind like the earth; because the mind does not change, like a vajra; because it is not shaken by all sufferings, like a surrounding wheel; practicing all actions.
Chinese
就像不会改变一样。如果缺少正念和觉知这两只眼睛，即使拥有听闻等身体力量，也无法超越轮回的广大范围。因此，有智慧的人啊，请珍视正念和觉知！第五品讲解完毕。忍辱品分为二：应修忍辱和如何修习之方法。初者分为二：嗔恚之过患和忍辱之功德。初者分为三：未见之果、已见之果和总结而示。初者是：经论中说，千劫中所积累的布施，以及供养善逝等三宝，以及行持善法之所有戒律，都会被一个嗔恚所摧毁。彼经于《文殊师利游戏经》中云：文殊师利，嗔恚被称为能摧毁百劫所积累之善根。此处有能摧毁之物、摧毁者和摧毁方式三种差别。初者是：一般而言，善根有不被方便智慧二者所摄持的福德分，有被证悟无我所摄持的解脱分，以及被方便智慧二者所摄持的大乘善根三种，此处指的是第一种。第二者是：缘于特殊对境，本体剧烈激动，之后也远离后悔等对治。第三者是：并非从根本上摧毁种子，而是压制已生之感受果报的能力，使其转变为感受其他果报。其理由是，重者之果先成熟。住持声闻持律者说：业之果报，何者重，何者近，何者串习，何者先做，从这些之中，先者先成熟。虽说感受之时转变，但对解脱分也有作用，故所摧毁之物不确定，摧毁方式也不确定。圣者一切有部中说：亲近之眷属，大善根之根本，也会变得稀薄、清净和耗尽。因此，即使是对木片也不应生嗔心，更何况是对具有识蕴之身体呢？如是，没有像嗔恚一样的罪恶，也没有像忍辱一样的难
English
Just as it does not change. If one lacks the two eyes of mindfulness and awareness, even with the physical strength of hearing and so on, one cannot transcend the vast expanse of samsara. Therefore, wise ones, cherish mindfulness and awareness! The fifth chapter is finished. The chapter on patience has two parts: the appropriateness of cultivating patience and the method of how to cultivate it. The first has two parts: the faults of anger and the benefits of patience. The first has three parts: unseen results, seen results, and a summary demonstration. The first is: It is said in the commentaries that all the generosity accumulated in a thousand kalpas, the offerings to the Sugatas and the Three Jewels, and the well-practiced discipline are all destroyed by a single instance of anger. That very thing is said in the Sutra of Manjushri's Play: "Manjushri, anger is said to destroy the virtue accumulated over a hundred kalpas." Here, there are three distinctions: what is destroyed, what destroys, and how it destroys. The first is: In general, there are three kinds of virtue: the merit portion that is not grasped by both skillful means and wisdom, the liberation portion that is grasped by the realization of selflessness, and the Mahayana virtue that is grasped by both skillful means and wisdom. This refers to the first. The second is: Focusing on a particular object, the essence is violently agitated, and afterwards it is devoid of antidotes such as regret. The third is: It does not destroy the seed from the root, but suppresses the power of the experience that has arisen, transforming it into the experience of other results. The reason for this is that the fruit of the heavier ripens first. The Sthavira Ghrakanadhara said: "Of the fruits of karma, whichever is heavier, whichever is closer, whichever is habitual, whichever was done earlier, from these, the earlier ones ripen earlier." Although it is said that it transforms at the time of experience, it also has an effect on the liberation portion, so what is destroyed is uncertain, and how it destroys is also uncertain. The Arya Sarvastivada says: "Close relatives, the root of great virtue, also become thin, purified, and exhausted. Therefore, if one should not be angry even at a piece of wood, what need is there to speak of a body with consciousness?" Thus, there is no sin like hatred, and no difficulty like patience, which is its antidote.
Chinese
因为无法忍受，所以要以各种方法努力地修习忍耐。第二，如果心中怀有嗔恨的毒刺，内心就不会体验到痛苦的平息、感受和舍受，也无法获得内心的喜悦和五根的快乐。会失眠，心神不定，身心都无法忍受。对于那些受到主人恩赐财物和尊敬，并且依靠主人的奴仆等，也会反过来想要杀死怀有嗔恨的主人。嗔恨会使亲友悲伤。即使通过布施来摄受众生，由于嗔恨的力量，众生也不会亲近和交往。第三，总之，没有人能依靠愤怒而安乐。愤怒的敌人会带来今生和来世的痛苦。第二，努力降伏愤怒，今生来世都会安乐。第二部分分为教义和解释两部分。教义分为两点：思考应断除之因的过患，以及因此应该阻止它。第一点是：对于做了不悦意的事情，以及阻碍了想要的事情所产生的不悦，从中获得养分，嗔恨的力量就会增强，从而摧毁自己。第二点是：因此，应该彻底摧毁我之敌人——嗔恨的食物，也就是不悦。理由是，这个敌人除了伤害我之外，没有其他的事情可做。因此，无论发生什么，我都不要扰乱喜悦的心，不要产生不悦。即使做了不悦意的事情，也无法仅凭此达成愿望，而且还会失去善行。此外，如果可以补救，那又有什么可不悦的呢？如果没有办法补救，那不悦又有什么用呢？因为没有用，所以不应该这样做。详细解释分为两点：总的说明嗔恨的对象，以及阻止对这些对象产生嗔恨。第一点是：对于自己或自己的亲友遭受痛苦、侮辱（即未获得）、恶语责骂和名声不佳等四种不悦意的事情，以及想要相反的四种悦意的事情，而对于敌人来说，情况正好相反，即痛苦等。
English
Because it is impossible to endure, one should diligently strive to cultivate patience through various methods. Second, if the mind harbors the thorn of hatred, the mind will not experience the pacification of suffering, feelings, and equanimity, nor will it attain inner joy and the happiness of the five senses. One will suffer from insomnia and instability, and both body and mind will become unbearable. Even those servants, etc., who have been granted wealth and respect by their master, and who rely on that master, will turn against and seek to kill the master who is filled with hatred. Hatred makes friends and relatives sad. Even if beings are gathered through generosity, due to the power of hatred, beings will not associate with or befriend that person. Third, in short, no one can abide in happiness through anger. The enemy of anger will cause suffering in this life and the next. Second, whoever strives to subdue anger will be happy in this life and the next. The second part is divided into two parts: the teaching and the explanation. The teaching is divided into two points: contemplating the faults of the causes to be abandoned, and therefore, it is reasonable to avert them. The first point is: having found the food of unpleasantness arising from doing what is undesirable and obstructing what is desired, the power of hatred increases and destroys oneself. The second point is: therefore, it is reasonable to completely destroy the food of this enemy of mine, hatred, which is unpleasantness. The reason is that this enemy has no other task than to harm me. Therefore, no matter what happens, I should not disturb the joyful mind, and I should not create unpleasantness. Even if unpleasant things are done, desires will not be accomplished merely by that, and virtues will also be diminished. Furthermore, if there is a remedy for it, then what is there to be displeased about? If there is no remedy, then what is the use of being displeased? Because it is useless, it should not be done. The detailed explanation is divided into two points: a general explanation of the objects of anger, and preventing anger towards those objects. The first point is: one does not desire the four unpleasant things, such as suffering, humiliation (i.e., not obtaining), harsh words of reproach, and ill repute, for oneself or one's friends, and one desires the opposite four pleasant things. But for enemies, the situation is the opposite, i.e., suffering, etc.