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并且那些居住在寺庙等任何地方，遭受痛苦，被欲望迷惑的愚人，想要生存，心想应该依靠战争来生存，即使害怕丧命，也仍然投入战争。为了利益，他们成为他人的奴隶。此外，由于欲望的缘故，一些贪欲者的身体也被砍断。有些人被竖立在明亮的木桩顶端。有些人被短矛刺伤。有些人被焚烧，这些景象也显现出来。第二，阻碍解脱的情况是：积累、丧失和守护的痛苦会造成损害，因此应该认识到财富是无边灾难的根源。那些因贪恋财富而分心的人，没有从轮回的痛苦中解脱的机会。第三，用例子说明过患是：对于贪欲者来说，如前所述的那些过患很多而利益微小。例如，就像拉车的牲畜只吃了几口草一样。第四，虚度暇满人身是：即使通过畜生也能成办，容易成就的微小利益，实际上就是虚度暇满。学颂中说：为了引导众生而行持善逝之道，拥有强大心力的人所获得的人身，这条道路是天神和龙族无法获得的，也不是阿修罗和，妙翅鸟、持明者、非人以及腹行者所能获得的。如是所说，具有能够成办菩提的圆满功德，并且难以获得的人身，被往昔的业力所折磨，对取舍无知的人们摧毁，使其变得毫无意义。第五，痛苦毫无意义是：欲望的自性必定会毁灭，并且会导致堕入地狱等恶趣。为了并非伟大利益的欲望，总是因痛苦而疲惫，如果用那巨大辛劳的极小部分，就能成就佛陀。贪欲者比行持菩提之行更加痛苦，但从中却没有菩提的果实。第六，痛苦无法比拟是：如果思虑欲望的果报，即地狱等的痛苦，那么对于欲望来说，刀剑、毒药、火焰、悬崖和敌人等都无法比拟。第二，生起对寂静的欢喜
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And those who dwell in temples and other places wherever they happen to be, suffering and fools deluded by desire, wishing to survive, thinking that they should rely on warfare to survive, even fearing the loss of life, still engage in warfare. For the sake of gain, they become slaves to others. Furthermore, due to desire, the bodies of some greedy people are also cut off. Some are erected on the top of bright stakes. Some are stabbed with short spears. Some are burned, and these sights also appear. Second, the obstruction of the opportunity for liberation is: the suffering of accumulating, losing, and guarding harms, therefore wealth should be known as the source of endless disasters. Those who are distracted by attachment to wealth have no opportunity to be liberated from the suffering of samsara. Third, the demonstration of faults by examples is: for the greedy, the faults mentioned earlier are many and the benefits are small. For example, like livestock pulling a cart that only eats a few mouthfuls of grass. Fourth, wasting the leisure and endowment is: even if it can be accomplished by animals, the small benefit that is easily achieved is actually wasting the leisure and endowment. In the student's song, it says: Having set out to guide beings by following the path of the Sugata, whatever is obtained by humans with great mental strength, that path is not obtained by gods and nagas, nor by asuras and, garudas, vidyadharas, kimnaras, and those who crawl on their bellies. As it is said, this leisure and endowment, which is endowed with perfect qualities capable of accomplishing enlightenment and is difficult to obtain, is destroyed and made meaningless by those who are tormented by past karma and are ignorant of what to take and what to abandon. Fifth, suffering is meaningless is: the nature of desire will certainly be destroyed, and it will cause one to fall into hell and other lower realms. For the sake of desire, which is not a great benefit, one is always exhausted by suffering. If even a tiny fraction of that great effort could accomplish Buddhahood, then the greedy suffer more than those who practice the conduct of enlightenment, but there is no fruit of enlightenment from it. Sixth, suffering is beyond comparison is: if one considers the result of desire, the suffering of hell and so on, then for desires, swords, poison, fire, cliffs, and enemies cannot be compared. Second, to generate joy in solitude
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第二，首先是结合名称进行简要说明：像这样对欲望感到厌倦，就应当对寂静生起欢喜。第二是详细解释，分为两部分：第一是圆满的特点：外在的争论和内在的烦恼都空寂，是寂静的，也就是说，在没有强盗等恐惧的森林中，有缘的菩萨，例如国王在涂有旃檀香的楼阁中行走，在月光旃檀香使其凉爽的宽阔石板楼阁中感到愉悦。在那里，就像用镶有宝石手柄的凉扇扇动一样，没有强烈的声音，是寂静的，也就是说，柔和的森林之风吹拂着凉扇，就像思考利益眷属的方法一样，思考利益其他一切众生的事情并行走。第二是安乐的特点：在空屋、树下和山洞等处，无论在哪里，只要想住多久就住多久。他舍弃了对欲妙的执着和守护的痛苦，没有希望和担忧的牵绊而自由自在地享用，如其所愿地自由自在地享用，对任何事物都没有执着，并且通过与任何众生都没有关联的方式来享受知足的安乐，这是连天人也难以获得的。学鬘经中说：月亮的圆满光辉近距离地装饰着，腰带被大雨云层缠绕着，山顶森林的空旷之处没有执着，像风一样摇曳的自性是幸运的。森林的空旷之处被野兽游荡的群体所依止，一切都令人愉悦美好，那里有什么快乐。那令人喜悦的森林，在森林女神的怀抱中，在被岩石覆盖的石板上也有吗？就像这样。先前是为了身体，而这里是为了内心对寂静生起欢喜而说的，所以不是重复。第三，修习对治法，分为三部分：第一是结合上下文进行总体说明，以及修习世俗和胜义菩提心。第一是：通过像这些等等的方式来思维寂静的功德之后，就应当平息欲望等等的分别念，并且修习菩提心。第二，修习世俗菩提心，分为三部分：
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Secondly, first is the brief explanation by connecting the title: Having become weary of desires in this way, one should generate joy in solitude. Second is the detailed explanation, divided into two parts: First is the characteristic of perfection: External disputes and internal afflictions are empty and peaceful, that is, in the forest without fear of robbers, etc., the fortunate Bodhisattva, for example, walks in a palace smeared with sandalwood, and feels joy in a spacious stone slab palace cooled by moonlight sandalwood. There, just like fanning with a jeweled-handled fan, there is no loud sound, it is peaceful, that is, the gentle forest wind blows the fan, just like thinking of ways to benefit the retinue, thinking of benefiting all other beings and walking. Second is the characteristic of happiness: In empty houses, under trees, and in caves, wherever and for as long as one wants to stay, one stays. He abandons the suffering of attachment to and protection of desirable objects, and enjoys freely without the attachment of hope and worry, enjoys freely as he wishes, has no attachment to any possessions, and enjoys the happiness of contentment through being unrelated to any sentient beings, which is difficult even for gods to obtain. The Śikṣāsamuccaya says: The full orb of the moon is closely adorned, the waistband is entwined with heavy rain clouds, in the open space of the forest on the mountain peak there is no attachment, the nature of swaying like the wind is very fortunate. The open space of the forest is frequented by groups of wandering animals, everything is pleasant and good, what happiness is there. Is that delightful forest, in the embrace of the forest goddess, also on a stone slab covered with rocks? Like this. Previously it was for the body, and here it is said for the mind to generate joy in solitude, so it is not a repetition. Third, practicing the antidote, divided into three parts: First is the general explanation by connecting the context, and practicing conventional and ultimate Bodhicitta. The first is: Having contemplated the virtues of solitude through these and other ways, one should pacify the conceptual thoughts of desires, etc., and practice Bodhicitta. Second, practicing conventional Bodhicitta, divided into three parts:
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自他平等，以及交换，和共同的行为。第一者有三：教导修持自他平等，广说所修之境，以及总结要义。第一者是：在世俗菩提心中有两种，其中自他平等是首先要努力修持的，因为没有它，就不会生起清净的利他之心。第二者有二：正文和利益。第一者有开示、解释、总结三者。第一者是：一切有情，法相，都应该像自己一样守护，因为希求安乐和不欲痛苦与自己相同。第二者有二：能够生起平等之心，以及生起是合理的。第一者是：手和脚等等的差别虽然很多，但因为执着于所有这些都是一个身体，所以都作为需要守护的一个整体。同样，众生的类别虽然各不相同，但因为他们都执着于与自己为一，所以在消除痛苦和希求安乐上与自己相同且合一。如果自他的痛苦互不影响，那怎么会生起这样的心呢？会生起的，即使自己的痛苦不影响他人的身体，但即便如此，那样的痛苦也是自己的痛苦，因为执着于自己，所以无法忍受。同样，他人的痛苦不会降临到自己身上，但即便如此，如果执着于他人为自己，那么他的痛苦就是自己的，因为执着于他，所以难以忍受。正如《释论》中所说，如果将他人视为自己，就会生起了知他的痛苦与自己的痛苦没有差别的智慧。第二者有二：立宗和成立周遍。第一者有二：境上的安乐痛苦，以及有境的意愿相同。第一者是：他人的痛苦，法相，应该由自己消除，因为是痛苦。例如自己的痛苦一样。其他有情，法相，应该被自己利益，因为是有情。如同自己的身体一样。第二者是：当自己和他人两者都同样希求安乐时，自己和他人有什么区别呢？因为什么理由不
English
Self-other equality, exchange, and shared actions. The first has three parts: advising to meditate on self-other equality, elaborating on the object of meditation, and summarizing the meaning. The first is: Among the two types of conventional bodhicitta, self-other equality should be diligently meditated upon from the very beginning, because without it, a pure altruistic mind will not arise. The second has two parts: the actual topic and the benefits. The first has three parts: presentation, explanation, and summary. The first is: All sentient beings, by their nature, should be protected like oneself, because they are equal to oneself in desiring happiness and not wanting suffering. The second has two parts: the ability to generate equanimity, and the reasonability of generating it. The first is: Although there are many differences such as hands and feet, all of them are regarded as one body and are protected as a whole. Similarly, although the categories of beings are different, they are regarded as one with oneself, and are equal and unified in eliminating suffering and desiring happiness. If the suffering of self and others does not affect each other, how can such a mind arise? It does arise, because even if one's own suffering does not affect the body of others, that suffering is still one's own suffering, because one is attached to oneself and cannot bear it. Similarly, even if the suffering of others does not fall upon oneself, if one is attached to others as oneself, then their suffering is one's own, because one is attached to them and it is difficult to bear. As it is said in the Great Commentary, if one regards others as oneself, one will develop the wisdom of knowing that their suffering is no different from one's own. The second has two parts: establishing the sign and establishing pervasion. The first has two parts: the happiness and suffering of the object, and the sameness of the desire of the subject. The first is: The suffering of others, by its nature, should be eliminated by oneself, because it is suffering. For example, like one's own suffering. Other sentient beings, by their nature, should be benefited by oneself, because they are sentient beings. Like one's own body. The second is: When both oneself and others equally desire happiness, what is the difference between oneself and others? For what reason should one not
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如果只为自己一人的安乐而努力。同样地，当自己和他人都不希望痛苦时，自己和他人有什么区别呢？因为想要保护的都是自己，所以对于应取应舍之事没有区别，这是不合理的。大疏中说，这是对前面观点的普遍肯定。第二部分分为两点：正文和驳斥避免过失的回答。第一部分分为两点：由于不同不能成为一体，因此互相不能保护是荒谬的；因此，执着于我是合理的。第一部分分为两点：不保护不同时期的痛苦是荒谬的。如果说，自己的痛苦会伤害自己，所以自己必须保护；而他人遭受痛苦不会伤害自己，所以不保护。那么，为什么不通过今生阻止恶趣的因，从而保护未来的恶趣痛苦呢？因为那不会伤害到这里。如果认为，虽然痛苦不会伤害到这里，但自己会在来世体验到，所以要保护。那么，将今生和来世的蕴执为一体的分别念是错误的，原因是：像这样，死亡，也就是今生也是他者；出生，也就是来世也是他者，即使是前后瞬间也是如此。第二点，不保护不同地方的痛苦是荒谬的。如果说，在任何时候，哪个地方的痛苦就由那个地方来保护，而不是由其他地方来保护。那么，脚的痛苦，为什么应该由手来保护，而不是不保护呢？因为不是手的。第二部分是：如果说，即使不合逻辑，但由于习惯于执着于我，所以会产生保护前后世和手脚等的想法。那么，无论是自己还是他人，任何不合逻辑的事情都应该尽力避免，这是疏释中所说的。第二部分是：即使在不同之处相似，但由于自己的前后世是同一个相续，手脚等是同一个集合，所以互相保护；而其他众生不是这样，所以不保护。如果说，同一个相续就像用多个念珠串成一个，同一个集合就像用多个人组成一支军队一样，是虚假的。