Chinese
如同毒药侵入，依赖血液而使毒素遍布全身一样，如果轻微的过失找到了机会，那么依赖于此，过失会逐渐遍布内心。因此，就像让装满油的容器在光滑的路上行走，手持利剑的人在旁边威胁说，稍微倾斜就会被杀掉一样，修行者应像这样极其谨慎地守护戒律。第二，如果已经发生，则要阻止：即使发生轻微的过失，也会产生巨大的危害，因此，就像毒蛇来到怀中一样，要尽快起身，同样，如果昏睡和懈怠等产生，也要迅速阻止它们。即使如此努力，如果确实发生了轻微的过失，也要对每一个发生的过失自我谴责，无论如何也要努力使自己以后不再发生这样的事情，并长期这样思考。第三，如何使过失不发生，以及阻止已经发生的情况，对于这些情况，对治之法是使正念成为习惯。思考这些原因，其原因是与善知识相遇，或者从《大疏》中获得道理。其含义是，想要通过这些来完成劝诫、随行指示以及为了从堕落中恢复而进行的忏悔。第三，要掌控自己：无论如何，在做善事之前，为了使所有这些行为都具有精进的力量，要记住谨慎行事的方式，使自己轻松愉快地投入。其必要性是：就像风通过来回吹动来控制棉花一样，要通过对善念的喜悦来控制身语，这样才能成就一切善事。第七章讲述完毕。禅定之章有三：通过连接的方式劝导修习禅定，舍弃不和顺之品，以及守护对治品。第一，像这样通过听闻、思考等方式，生起精进，以及等持的方法等，使心专注于目标。
English
Just as poison spreads throughout the body via the blood when a poisonous substance is ingested, similarly, if a minor fault finds an opportunity, then relying on that, faults will gradually spread throughout the mind. Therefore, just as one would carefully carry a vessel filled with mustard oil on a slippery road, with someone standing nearby holding a sword and threatening to kill if it spills even a little, so too should a practitioner diligently guard their vows. Second, if it has occurred, then avert it: Even a minor fault can cause great harm, therefore, just as one would quickly rise if a poisonous snake came into one's lap, similarly, if drowsiness and laziness, etc., arise, quickly avert them. Even if one strives in this way, if a minor fault does occur, then for each fault that occurs, one should reproach oneself and strive to ensure that this does not happen to oneself again in the future, and contemplate this for a long time. Third, how to prevent faults from occurring, and for averting those that have occurred, the antidote for these situations is to make mindfulness a habit. The cause for thinking in this way is to meet with a spiritual friend, or to obtain reasoning from the Great Commentary. Its meaning is that one should desire to accomplish admonishments, subsequent instructions, and the performance of confession in order to recover from downfalls. Third, to control oneself: In any case, before doing a virtuous deed, in order to have the power of diligence in all those actions, one should remember the ways of cultivating mindfulness, so that one rises up lightly and engages with great joy. Its necessity is: Just as the wind controls cotton by blowing back and forth, so too should one control body and speech through joy in virtuous thoughts, so that all virtues will be accomplished. Chapter Seven is completed. The chapter on meditation has three parts: advising meditation through connection, abandoning unfavorable factors, and guarding the antidotes. First, in this way, having generated diligence through hearing, thinking, and so on, as well as methods of equipoise and so on, the mind is focused on the object.
Chinese
应当安住于何处的等持中。 《学集论》中说：应寻求解脱，听闻佛法，之后应安住于森林中。 如是说。 第二，分二： 概略指示：若不安住于等持中，将会如何？心处在散乱的非烦恼的牙齿之间，因此它会迅速被摧毁。 那么，以何种方式舍弃散乱呢？身与心处于寂静之处，就不会产生散乱，因此，应舍弃世间的喧嚣，使身体处于寂静之处，并完全舍弃对欲望等的分別念，从而使心处于寂静之处。 详细解释分二：舍弃世间和舍弃分別念。 第一，分二：从过患的角度舍弃喧嚣，以及从功德的角度劝诫修习寂静。 第一，分二：生起舍弃之心和修习舍弃之方便。 第一是：由于对众生的执着和对利养等的贪恋，所以没有舍弃世间。 因此，应像想要舍弃烦恼的智者一样，完全舍弃这些执着和贪恋，并如此行持： 《经庄严论》中说： 依靠真实安住，为了将心安住于心性中，以及为了辨别殊胜之法，有寂止和胜观。 如是说，应具足一心安住于心之自性的寂止，并且了知由它所生起或者与之结合的，现量证悟法性的胜观，能够从根本上摧毁烦恼。 首先应寻求解脱，而这只有通过对不执着于世间而感到极度欢喜才能成就，否则不能成就。 第二，分三：舍弃对内在众生、外在财物和无力成办的利他之事的执着。 第一，分二： 第一，执着的过患是： 自身无常，谁会对无常的亲友产生真实的执着呢？这种执着会导致在千百世中也无法见到痛苦，因为恶业会产生不悦意的果报。 如果没有见到，就不会厌离，会变得不快乐，因此心也不会平静。 即使见到了，也不会满足，所以像以前一样
English
One should abide in the samadhi of where. From the Compendium of Trainings: One should seek tolerance, listen to teachings, and then dwell in the forest. As it is said. The second has two parts: Briefly stated: If one does not abide in samadhi, what will happen? The mind dwells in the midst of the teeth of distracting non-afflictions, so it will be quickly destroyed. So, by what means does one abandon distraction? The body and mind in solitude do not give rise to distraction, therefore, one should abandon worldly busyness, keep the body in solitude, and completely abandon discriminations such as desire, and thus keep the mind in solitude. The detailed explanation has two parts: abandoning the world and abandoning discriminations. The first has two parts: abandoning busyness from the perspective of faults, and advising to cultivate solitude from the perspective of qualities. The first has two parts: generating the mind to abandon and cultivating the means of abandoning. The first is: because of attachment to sentient beings and craving for gain, etc., one does not abandon the world. Therefore, like a wise person who wants to abandon afflictions, one should completely abandon these attachments and cravings and practice in this way: From the Ornament of the Sutras: Relying on true abiding, in order to place the mind in its own nature, and in order to distinguish the excellent Dharma, there are calm abiding and insight. As it is said, one should be fully endowed with calm abiding that single-pointedly abides in the nature of the mind, and having known that insight, which arises from it or is combined with it, directly realizes the nature of reality, completely destroys afflictions from the root. First, one should seek calm abiding, and that is accomplished by being manifestly delighted in not being attached to the world, and not by anything else. The second has three parts: abandoning attachment to internal sentient beings, external possessions, and altruistic activities that one is unable to accomplish. The first has two parts: First, the fault of attachment is: One's own self is impermanent, who would have true attachment to impermanent relatives and friends? That attachment will cause one to not see suffering even in thousands of lifetimes, because negative actions produce undesirable results. If one does not see it, one will not be disgusted, one will become unhappy, and therefore the mind will not be calm. Even if one sees it, one will not be satisfied, so as before
Chinese
因此，会因贪恋而痛苦。如果对有情众生执着，那么对于如实之义的证见也会完全被遮蔽，并且也会摧毁厌离之心。最终，会因与他们分离的悲伤而痛苦，因此，仅仅以菩萨的身份度过时光，由于没有成就善业，此生将毫无意义地度过。第二，所贪执之境的过患有二：不应以孩童的执着来亲近，以及在适当的时候如何相处。第一点有教、说、摄三者。第一点是：无常的友谊会摧毁解脱，也就是成为解脱之因的法，这是善天所说。孩童是指被老年人、圣者和智者的同伴所引导的三者中的后两者。其中最主要的是后者。如果与他们同等，也就是像他们一样行事，那么必定会堕入恶趣。如果不与圣者平等，也就是不追随他们，而是被引向其他地方，那么亲近孩童有什么用呢？第二点有二：自己对他们没有利益，以及他们对自己没有利益。第一点是：一瞬间成为朋友，但同样在片刻之间也会变成敌人。如果将快乐的处所用于善业，他们也会生气，因此很难让普通人高兴。即使说了有益的法，他们也会生气并且不接受，而且自己也会从有益的法中退转，如果不听那些话，他们会生气，那些人会堕入恶趣。第二点是：对高于自己的人嫉妒，对与自己平等的人竞争，对低于自己的人傲慢，赞美他们会变得骄傲。如果说不中听的话，就会生气，因此什么时候能从与孩童相处中获得利益呢？不仅得不到利益，而且如果与孩童相处，一定会从孩童那里得到赞美自己、诽谤他人、喜欢轮回，以及贪恋这些话等等不善。第三点是：这样，自己和他人亲近交往，最终只会导致毁灭。他们也不会为自己着想，自己也不会为他们着想，因此应该远离孩童。如《本生经》所说：孩童们永远不会被看到，也不会被看到，永远不会说话，也不会从与孩童相处中体验到厌离的痛苦，这是最好的。
English
Therefore, one will be tormented by craving for that. If one is attached to sentient beings, then the seeing of the meaning of reality will be completely obscured, and it will also destroy the mind of renunciation. Ultimately, one will be tormented by the sorrow of separation from them, so that one's time is spent merely as a bodhisattva, and since virtue is not accomplished, this life will pass meaninglessly. Secondly, the faults of the object of attachment are twofold: one should not associate with childish attachment, and how to associate when the occasion arises. The first has three aspects: teaching, explanation, and summary. The first is: impermanent friendship destroys liberation, that is, the Dharma that is the cause of liberation, so said Gewe Lha. "Childish" refers to the latter two of the three types of people who are led by the company of the elderly, the noble, and the wise. Of these, the latter is the most important. If one is equal to them, that is, if one behaves like them, then one will certainly go to the lower realms. If one is not equal to the noble ones, that is, if one does not follow them but is led elsewhere, then what is the use of associating with children? The second has two aspects: that one does not benefit them, and that they do not benefit oneself. The first is: in one instant one becomes a friend, but in the same moment one also becomes an enemy. If one applies the place of joy to virtue, they will also be angry, so it is difficult to please ordinary people. Even if one speaks beneficial Dharma, they will be angry and not accept it, and one will also turn away from that beneficial Dharma, and if one does not listen to those words, they will be angry, and those people will go to the lower realms. The second is: jealousy towards those who are higher, competition with those who are equal, arrogance towards those who are lower, and praising them makes them arrogant. If one speaks unpleasant words, anger will arise, so when will one obtain benefit from associating with children? Not only does one not obtain benefit, but also if one associates with children, one will certainly receive from children self-praise, slander of others, delight in samsara, and attachment to such talk, which are all non-virtuous. The third is: thus, associating with oneself and others will only lead to ruin. They will not think of one's own benefit, and one will not think of their benefit, so one should flee far away from children. As it says in the Jataka: "Children are never seen, nor will they be seen, they never speak, nor will they experience the sorrow of renunciation from associating with children, this is the best."
Chinese
就像“那个我向你乞讨”一样。第二，如果相遇，应该以令人愉悦的行为方式使之满意。不要变得过于亲密，保持普通即可，要以远离贪恋和憎恨的行为方式行事。就像蜜蜂不贪恋花朵却从中采蜜一样，仅仅获取与佛法相关的意义，即善说或转化为佛法意义的佛法行为等。对于所有人，都应该像以前从未见过一样，保持不熟悉的状态。第二点分为两部分：贪恋产生痛苦，以及贪恋的对象没有意义。第一点是：如果执着于“我获得了很多，受到了尊敬，很多人喜欢我”这样的骄傲，那么因此在死后会产生恐惧。慈氏狮子吼请问经中说，获得、尊敬、友谊、给予乞讨的家庭、智者和僧侣这四种自负是迅速投生到地狱的原因。因此，愚昧的心对获得等任何事物产生贪恋，那么贪恋的对象获得等与痛苦结合，总和会变成千倍的痛苦而增长。所谓“与那个结合”，是指获得等是痛苦和痛苦之源。因此，智者不应该对任何事物产生贪恋，因为贪恋会产生恐惧。第二点分为两部分。第一，获得等是无常的：要坚定地相信，获得等的本性必然会被抛弃，要彻底理解。像这样，即使获得了许多财富，名声和美誉，但拥有财富和名声的集合又能到哪里去呢？死亡时，它们不会跟随。第二，不应该对赞扬和批评感到高兴或不高兴：如果有人诽谤我，那么有人赞扬我，我有什么可高兴的呢？因为有障碍快乐的事物。如果有人赞扬我，那么有人诽谤我，我有什么可不高兴的呢？因为有障碍快乐的事物。第三，众生的意愿是多种多样的，即使是胜者也无法满足，就像吉祥星等一样，像我这样的人又有什么好说的呢？因此，