English
Just like "That I beg from you." Secondly, if you meet, you should please them with pleasant behavior. Do not become too intimate with them, just be ordinary, and act in a way that is free from attachment and hatred towards them. Just as a bee does not become attached to a flower but takes honey from it, only take what is related to the Dharma, such as good words or Dharma practices that transform into the meaning of the Dharma. For everyone, you should remain unfamiliar, as if you have never seen them before. The second point is divided into two parts: attachment causes suffering, and the object of attachment has no essence. The first point is: if you hold pride in thinking, "I have gained a lot, I am respected, many people like me," then fear will arise after death because of this. As it is said in the *Question of Maitreya's Lion's Roar*, boasting about gain, respect, friendship, giving to begging families, wise people, and monks are the causes for quickly being born in hell. Therefore, the mind that is deluded and attached to anything such as gain, that object of attachment, such as gain, combined with suffering, the sum will become a thousand times more suffering and increase. The so-called "combined with that" means that gain and so on are the source of suffering and the cause of suffering. Therefore, the wise should not be attached to anything, because attachment gives rise to fear. The second point is divided into two parts. First, gain and so on are impermanent: be firm in believing that the nature of gain and so on will inevitably be abandoned, and understand thoroughly. Like this, even if much wealth, fame, and reputation have arisen, where will the collection of wealth and fame go? At the time of death, they will not follow. Second, one should not be happy or unhappy with praise and criticism: if there is someone who slanders me, then if someone praises me, what is there for me to be happy about? Because there are things that obstruct happiness. If there is someone who praises me, then if someone slanders me, what is there for me to be unhappy about? Because there are things that obstruct happiness. Third, the desires of sentient beings are diverse, and even the Victorious Ones cannot satisfy them, just like the auspicious star and so on, what need is there to speak of someone like me? Therefore,
Chinese
舍弃与世间人交往的想法。 为什么难以取悦呢？ 因为众生对于没有得到的东西加以诽谤，对于得到的东西则加以恶语中伤，因此无论用什么方法也无法使他们满意，他们本性就难以相处，我依靠他们又怎么能生起快乐呢？ 《释论》中解释了“他们”的含义。 不与孩童交往的原因是什么呢？ 因为孩童无论如何也不会因为他人比自己更重要而感到高兴，因此任何孩童都不应被视为朋友，如来是这样说的。 在《入一切如来境》中说： 犹如居住在猛兽群中， 永远不会感到快乐， 同样，亲近孩童， 也永远不会感到快乐。 这样说。 那么，如果认为这与之前菩萨仅仅为了众生的利益而行动的说法相矛盾，那不是的。 之前是从不损害自己且利益他人的角度说的，而这里是从与此相反的角度说的。 即使实际上无法利益他人，但如果以利益他人的想法行善，也不会算是放弃了利益他人， 即使在利益他人的事业上没有能力， 也要常常怀有利益他人的想法。 无论对什么怀有这种想法， 他实际上就已经进入了那个境界。 就像这样。 第二部分有三个方面： 产生对寂静的欢喜， 舍弃不欢喜寂静的原因， 劝诫依止寂静。 第一部分有四个方面： 羡慕寂静的友伴、处所、受用和想法的功德。 第一方面是： 在那寂静的森林里，作为友伴的特点是野兽、鸟类和树木不会恶语相向。 我什么时候才能和那些相处起来感到快乐的友伴们一起居住呢？ 这样想着并羡慕着。 第二方面是： 在那里，住在山洞或空旷的寺庙里，或大树下。 因为不希望取回之前舍弃的家等等，所以什么时候才能不回头看，并且对它们没有贪恋呢？ 在任何人都无法占为己有，并且自然宽广辽阔的地方，因为不依赖于任何其他事物，所以什么时候才能自由自在、没有贪恋地居住呢？ 第三方面是： 在那里，用泥土制作的钵等等用具
English
I have abandoned the thought of associating with worldly people. Why is it so difficult to please them? Because sentient beings slander what they have not obtained and speak ill of what they have obtained, so no matter what method is used, they cannot be satisfied. Their nature is difficult to get along with, so how can happiness arise in me by relying on them? The commentary explains the meaning of "they." What is the reason for not associating with children? Because children will never be happy that others are more important than themselves, so no child should be regarded as a friend, so say the Tathagatas. In the Entering the Realm of All Tathagatas: Just as living among wild beasts, one will never be happy, likewise, by attending to children, one will never be happy. So it is said. Now, if you think that this contradicts the previous statement that Bodhisattvas act solely for the benefit of sentient beings, it is not so. Previously, it was from the perspective of not harming oneself and benefiting others, while here it is from the opposite perspective. Even if one cannot actually benefit others, if one does good with the thought of benefiting others, it will not be considered abandoning the benefit of others, Even if one has no power in the work of benefiting others, one should always have the thought of benefiting others. Whatever one has this thought for, he has actually entered that state. Just like that. The second part has three aspects: Generating joy in solitude, Abandoning the causes of not rejoicing in solitude, Admonishing to rely on solitude. The first part has four aspects: Aspiring to the qualities of solitude's companions, places, enjoyments, and thoughts. The first aspect is: In that solitary forest, the characteristics of companions are that wild animals, birds, and trees do not speak ill of each other. When will I be able to live together with those companions who are happy to be with? Thinking and aspiring like this. The second aspect is: There, dwelling in a cave or an empty temple, or under a tree. Because I do not want to take back the home etc. that I abandoned before, when will I be able to not look back and be without attachment to them? In places that no one can claim as their own, and that are naturally vast and spacious, because I do not depend on anything else, when will I be able to live freely and without attachment? The third aspect is: There, utensils such as bowls made of earth
Chinese
卑劣微末，执持于众人不需要的垃圾堆中的衣服，并且对身体也无所顾忌，什么时候才能不隐藏那些享受和这个身体，而安住于无畏之中呢？第四是，在适当的时候去往墓地，希望什么时候能平等看待其他人的骨骸和我的这个最终会坏灭的身体呢？第二，不喜欢寂静的原因是对自己和他人有贪执，因此要舍弃它：即使我自己的身体也腐烂了，散发着恶臭，连为了肉而来的狐狸也不会靠近，更何况是其他人呢？会变成那样的，所以身体不是贪执的处所。这个身体独自产生，但与生俱来的血肉也会分解，各自离散，更何况是其他的朋友呢？因此要与两者分离。出生时独自出生，死亡时也独自死亡，我的痛苦不会被他人分担，那么对善行造成阻碍的朋友有什么用呢？朋友无法提供帮助。例如，进入道路的旅客，如何舍弃一个住所而占据另一个住所一样。同样，进入轮回之路的人们，也舍弃一个出生的处所而完全占据另一个，因此要舍弃对身体、亲人和不确定的事物的贪执。第三，只要世间的亲友等被痛苦所折磨，四个抬尸人没有把尸体从家中抬到墓地，就一直劝告说去森林吧，去了那里有什么必要呢？在那里，与任何人都没有友谊，也没有敌意，让这个身体独自住在寂静处。亲戚等早就把你看作死人一样，即使死了也不会悲伤，而且在身边的人也不会因为他的死亡而感到悲伤，因此不会因为看到悲伤的人而感到不快。而且，忆念佛陀等善行也不会被任何人扰乱。讲述了这些功德后，劝告在那里安住：因此，
English
Inferior and insignificant, holding clothes from a garbage heap that no one needs, and having no regard for the body, when will I be able to dwell fearlessly without hiding those enjoyments and this body? Fourth, at appropriate times, going to the cemetery, hoping when will I be able to equally regard the bones of others and this body of mine, which will ultimately decay? Second, the reason for not enjoying solitude is attachment to oneself and others, therefore, abandon it: Even my own body will rot and emit a foul odor, even foxes that come for meat will not approach it, let alone others? It will become like that, so the body is not a place of attachment. This body arises alone, but the flesh and bones that are born together will also decompose and separate, let alone other friends? Therefore, separate from both. At birth, one is born alone, and at death, one dies alone, and my suffering will not be shared by others, so what is the use of friends who hinder virtuous deeds? Friends cannot provide help. For example, just as travelers entering roads abandon one dwelling and occupy another. Similarly, those who enter the path of samsara also abandon one place of birth and completely occupy another, therefore, abandon attachment to the body, relatives, and uncertain things. Third, as long as worldly relatives and others are tormented by suffering, and the four corpse carriers have not carried the body from the house to the cemetery, they keep advising to go to the forest, what is the need to go there? There, having no friendship or enmity with anyone, let this body dwell alone in solitude. Relatives and others have long regarded you as if you were dead, and even if you die, they will not grieve, and those who are nearby will not be harmed by grief over his death, so there will be no displeasure from seeing grieving people. Moreover, no one will disturb virtuous deeds such as remembering the Buddha. After explaining these merits, he advises to settle there: Therefore,
Chinese
应当居住在令人愉快、容易找到且舒适快乐的森林里，独自一人，平息身语意三门的一切散乱。这是（以上引文）。第二，关于舍弃分别念，有教和释两种。第一是：除了思考善法之外，一切都要放下。不要以自己的迷惑，或者他人所作和未作的事情来衡量。要由自己来正确衡量平等与不平等。如是说，为了增长我的菩提心，要一心一意地努力，为了通过止禅使心平静，并通过观禅使其调柔。第二部分分为两点：对欲望生起厌离心，以及对寂静生起欢喜心。第一部分有三点：观察果的恐怖，观察自性的不净，以及观察因的危害。第一点是：无论在今生还是来世，欲望都会带来毁灭。在今生，欲望会导致杀戮、束缚和伤害；在来世，欲望会导致地狱等恶趣。如《月上女经》中预言：欲望的奴隶们会被劈开和砍断，头、眼、手脚会被切断和挖出。贪欲使众生堕入地狱，贪欲使众生转生为饿鬼和畜生。以及《大游戏经》中说：我已完全了解欲望的过患，它是争斗、怨恨、悲伤和痛苦的根源，像可怕的毒叶，像火一样，像剑的利刃。第二部分分为两点：与生命分离的相似之处，以及观察有生命本身的非不净。第一部分有六点，第一点是没有贪恋之处：为了使者和使女先前与哪个女人相遇，会以多种方式祈求，对于罪恶或名声，为了什么而不顾一切，甚至冒着生命危险，耗尽财产。那么，拥抱哪个女人会感到极度快乐呢？她们不过是骨架而已。对于这个既不自主也不独立的东西，为什么如此贪恋和执着，而不从悲伤中解脱呢？《念住经》中说：女人的身体。
English
One should dwell alone in a pleasant and easily found forest that is comfortable and happy, pacifying all the distractions of body, speech, and mind. That is (the above quote). Second, regarding abandoning conceptual thoughts, there are two aspects: teaching and explanation. The first is: Other than thinking about virtue, everything else should be abandoned. Do not judge based on your own delusions, or what others have done or not done. You should correctly measure equality and inequality yourself. As it says, in order to increase my mind of enlightenment, I must strive with single-mindedness, to calm the mind through tranquil abiding and to tame it through insight. The second part is divided into two points: generating aversion to desire and generating joy in solitude. The first part has three points: observing the fear of the result, observing the impurity of the nature, and observing the harm of the cause. The first point is: Whether in this life or the next, desires bring destruction. In this life, desires lead to killing, bondage, and harm; in the next life, desires lead to hell and other lower realms. As prophesied in the "Daughter Moon Supreme Sutra": The slaves of desire are split and cut, their heads, eyes, hands, and feet are cut off and dug out. Attachment causes sentient beings to fall into hell, attachment causes sentient beings to be reborn as hungry ghosts and animals. And in the "Great Play Sutra" it says: I have fully understood all the faults of desire, it is the root of strife, resentment, sorrow, and suffering, like a terrifying poisonous leaf, like fire, like the sharp edge of a sword. The second part is divided into two points: the similarity to being separated from life, and observing the impurity of life itself. The first part has six points, the first of which is that there is nothing to be attached to: For the messenger and the female messenger, for which woman they met before, they would pray in various ways, and for the sake of sin or fame, they would not hesitate for anything, even risking their lives and exhausting their wealth. So, which woman, when embraced, would bring supreme joy? They are nothing but skeletons. Why be so attached and fixated on something that is neither autonomous nor independent, and not be liberated from sorrow? In the "Mindfulness Sutra" it says: The body of a woman.