Chinese
必须再三发誓说不做。即使用自己的力量将普通的敌人或有害者一次性地从自己的国家驱逐到其他国家，但如果那个敌人去了其他强大的国家，在那里安顿下来并完全占据，聚集了许多骗子和盗贼的军队等等，力量和能力增强或扩大，然后从那里返回自己的国家，反过来对自己造成伤害。烦恼之敌的情况与普通的敌人不同，因为一旦通过圣道断除，就不会再返回。如何断除呢？如果对贪欲等烦恼进行考察和分析，就容易摧毁，用贬低的言辞说烦恼，所有最坏的恶行都是无自性的，用智慧的眼睛观察，就像太阳升起在黑暗中一样断除。从像我这样的意念殿堂中排除后，会去哪个其他地方呢？没有去的地方。会在哪个其他地方安顿下来，增强力量，然后为了伤害我而回来呢？不会回来。因此，对于智慧弱小的人来说，以前没有为了断除烦恼而努力，如果努力了，就容易被其他敌人摧毁或断除。用智慧的眼睛如何观察烦恼的自性呢？当自己的相续中生起贪嗔等时，不要受其控制，必须这样考察：贪嗔等烦恼不住在外境的敌人或亲友等之上，因为即使没有它们也会产生。如果存在，那么其他人看到它们时，也应该像我一样产生贪嗔等，但因为不产生，所以不存在。也不住在内部自己的眼等根和识的集合上，因为即使有根识等集合，也有不产生的。如果存在，那么在所见所闻等一切事物上，都应该产生贪嗔等，但因为不产生，所以不存在。也不住在境和根的中间，因为天空是空性的，没有什么可住的地方。除了这些之外，也不住在其他有情之上或容器之中等。
English
One must repeatedly vow not to do it. Even if one uses one's own power to expel or remove ordinary enemies or harmful agents from one's own country to another country once, if that enemy goes to other powerful countries, settles there, and completely occupies it, gathers many armies of swindlers and thieves, and so on, their strength and power increase or expand, and then from there they return to their own country and harm oneself in return. The nature of the enemy of afflictions is not like that of an ordinary enemy, because once it has been abandoned by the noble path, it cannot return. How does one abandon it? If one examines and analyzes afflictions such as attachment, they are easy to destroy. By using words of disparagement, saying that afflictions, all the worst evils, are without inherent existence, and by looking with the eye of wisdom, one abandons them like darkness when the sun rises in a dark place. Having expelled them from a mind like my own temple, where would they go? There is no place to go. Where else would they settle, increase their power, and then come back to harm me? They will not come back. Therefore, for those whose intelligence and wisdom are weak, if they have not previously made efforts to abandon afflictions, then they are easily destroyed or abandoned by other enemies. How does one look at the nature of afflictions with the eye of wisdom? When attachment, hatred, and so on arise in one's own mind-stream, one must not give in to them, but must examine them in this way: Afflictions such as attachment and hatred do not reside on external objects such as enemies or friends, because they arise even without them. If they existed there, then when others saw them, they should also generate attachment, hatred, and so on like me, but because they do not arise, they do not exist there. Nor do they reside within one's own sense faculties such as the eye, and the collection of consciousnesses, because even though there are collections of sense faculties and consciousnesses, there are also times when they do not arise. If they existed there, then attachment, hatred, and so on should arise in everything that is seen, heard, and so on, but because they do not arise, they do not exist there. Nor do they reside between the object and the faculty, because the sky is empty and there is no place to reside. Other than these, they do not reside on other sentient beings or inside containers, and so on.
Chinese
如果无论在任何地方都不存在或不可能存在，那么，从无始以来就成为敌人的烦恼，它们究竟存在于何处或何处，又如何对我和其他一切众生在今生来世造成损害呢？这些烦恼如果加以考察和分析，就会发现它们显现却无自性，例如由因缘所生。在心识中显现，具备无自性的三种法，因此如同虚幻的幻术一般。由敌人和朋友等因缘所生，在自己的心识中显现，因为没有自性，所以要消除心中认为无法断除烦恼的恐惧，不要像狗追逐石头一样追逐外境，而要像狮子投掷石头一样，对于自己心中生起的贪嗔等烦恼分别念，要赤裸裸地认识它，并追问它最初从何处产生？现在位于何处？最终将去往何处？通过寻找生处、住处、去处这三者等方法，为了了知烦恼没有自性而精进和依靠，因为没有自性所以容易断除，如果不这样精进，那么无意义地让我遭受地狱等恶趣的痛苦，为什么允许痛苦来损害我呢？不要允许！如是说。在《圣宝积经》中也说：未来的时候，会有具有增上慢的比丘，他们就像狗追逐石头一样。光护，怎样才算是像狗追逐石头一样呢？狗因为害怕石头本身，所以追逐石头，却不追逐扔石头的人。光护，同样地，一些沙门和婆罗门只专注于分别色、声、香、味、触，虽然认识到它们是无常、欺骗和毁灭的法，却不知道它们从何而来。即使他们去了村庄、城市、城镇、地区、地方和国王的宫殿，也会受到色、声、香、味、触的损害。如果他们在寂静的地方死去，那些安住于世间戒律的人也会转生到天界，在那里
English
If it is not possible to exist or be present in any place whatsoever, then where or in what place do these afflictions, which have been enemies since beginningless time, reside, and how do they harm me and all other beings in all lives? If these afflictions are examined and analyzed, it will be found that they appear but have no inherent nature, like something born from conditions. Appearing in the mind, possessing the three qualities of being without inherent nature, they are therefore like an illusion. Born from conditions such as enemies and friends, appearing in one's own mind, and because they have no inherent nature, one should dispel the fear in one's heart that one cannot eliminate afflictions, and instead of chasing after external objects like a dog chasing a stone, one should, like throwing a stone at a lion, directly recognize whatever afflictive thoughts such as attachment and aversion arise in one's mind, and ask where did it first arise from? Where is it now located? Where will it ultimately go? By seeking the place of origin, the place of dwelling, and the place of departure, and so on, one should strive and rely on understanding that afflictions have no inherent nature, because they have no inherent nature, they are easy to eliminate, but if one does not strive in this way, then why allow suffering to harm me in vain in the hells and other lower realms? Do not allow it! It is said thus. In the 'Noble Jewel Heap Sutra,' it is also said: In the future, there will be monks with manifest pride who are like dogs chasing stones. Kashyapa, how are they like dogs chasing stones? The dog fears the stone itself, so it chases the stone, but does not chase the one who threw the stone. Kashyapa, similarly, some shramanas and brahmins only focus on separately discriminating form, sound, smell, taste, and touch, and although they recognize that they are impermanent, deceptive, and destructive dharmas, they do not know where they come from. Even if they go to villages, cities, towns, regions, places, and the palaces of kings, they will be harmed by form, sound, smell, taste, and touch. If they die in a solitary place, those who abide in worldly discipline will also be reborn in the heavenly realms, where
Chinese
而且，他们会被那五种令人渴望的感官享受所损害。他们死后也不会从恶道中完全解脱，那是什么呢？例如：有情地狱，畜生生处，阎罗王的世间，以及非天。这样的话，修行者就如同狗追逐石头一样了。在贤劫的末期，与狗追逐石头不一样的比丘瑜伽士是：例如，如果向狮子扔石头，它知道石头从哪里来，所以不追逐石头，而是追逐扔石头的人，这样以后就不会有石头产生了。同样，比丘瑜伽行者在看到外在的感官享受时，知道它们是从心中产生的，通过观察心，知道它们没有实体，从而获得解脱。如是说。如上所示，要很好地思考这些谨慎的话语，为了成办经和论中所说的，增上戒律、禅定和智慧之道，这三种学处，要非常努力地修持。这就像医生一样是佛，药一样是闻思修等正法，饮食行为一样主要是戒律的学处或律仪，疾病一样是贪嗔等烦恼，病人一样是各自与法相应而宣说的。像这样，如果不努力取舍而守护戒律，例如，就像不听从贤医的教导，不进行取舍，说这个和这个饮食行为是需要的，即使吃了喝了能对治冷热等症的良药，那些需要治疗的病人又怎么能从冷热等疾病中解脱或痊愈呢？就像没有一样，法也无法带来利益。如果如理如实地努力修持，就像依靠正确的药物而使疾病平息一样，就能获得从一切痛苦中解脱的大乐，所以要努力谨慎并学习，如《亲友书》中所说：谨慎是甘露之处，不谨慎，佛陀说那是死亡之处。因此，为了增长善法，您应恭敬地恒时保持谨慎。如是说。章的
English
Moreover, they will be harmed by those five desirable sense pleasures. Even after they die and transmigrate, they will not be completely liberated from the lower realms. What are they? For example: sentient beings in hell, the realm of animals, the world of Yama, and the Asuras. In that case, practitioners are like dogs chasing stones. In the later age of the Auspicious Aeon, the monks and yogis who are unlike dogs chasing stones are: for example, if a stone is thrown at a lion, it knows where the stone came from, so it does not chase the stone, but chases the one who threw the stone, so that no more stones will be produced later. Similarly, when a monk, a practitioner of yoga, sees external sense pleasures, he knows that they arise from the mind, and by examining the mind, he knows that they have no substance, and thus he becomes liberated. Thus it is said. As shown above, one should contemplate well on these words of mindfulness, and in order to accomplish the three trainings of higher discipline, concentration, and wisdom, which are taught in the scriptures and treatises, one must strive very diligently to practice them. That is, the Buddha is like a doctor, the sacred Dharma, such as hearing, thinking, and meditating, is like medicine, conduct like diet is mainly the training of discipline or vows, illness is like afflictions such as attachment and hatred, and the patient is taught by applying them appropriately to each individual and the Dharma. In this way, if one does not strive to uphold the precepts by adopting and abandoning, it is like not listening to the words of a wise doctor, not adopting and abandoning, saying that this and that diet is necessary, even if one eats and drinks good medicine that can counteract heat and cold, how can those patients who need treatment be liberated or cured from diseases such as heat and cold? Just as there is no benefit, the Dharma cannot bring benefit either. If one strives to practice properly, just as relying on the right medicine will pacify the disease, one will attain great bliss, liberated from all suffering, so one should strive to be mindful and learn, as it says in the Letter to a Friend: Mindfulness is the place of nectar, and unmindfulness, the Buddha said, is the place of death. Therefore, in order to increase virtue and Dharma, you should always be respectfully mindful. Thus it is said. Chapter
Chinese
不要让它为所欲为，要以正念和正知严加守护，努力使自己的心专注于一境，远离邪念。如果不用正念和正知守护自己的心，使其远离烦恼，那么即使想守护戒律不退失，也是根本无法守护的。因此，不守护自己的心，只是害怕国王等人，暂时在身语上努力，承担守护的责任，最终也是无法成功的，所以守护自己的心非常重要。第二，一切损害从心而生之理，一切善德从心而生之理，因此，必须守护自己的心的教诲有三点。第一点是，自己的心如大象，追随过去串习的足迹，迎接未来的分别念，将现在的分别念放任于外境，任其散乱，从而积累恶业，导致来世在地狱无间等处遭受烧煮等剧烈痛苦的损害，就像印度战场上未经调伏的大象，被酒灌醉后冲向敌阵，摧毁敌人的城市一样。然而，在人间，地狱无间等处不会造成如此巨大的损害，所以要努力守护自己的心。也就是说，用不忘身语意三门一切取舍之处的正念之绳，将这头被欲望所迷惑的心象，不追随过去，不迎接未来，不将现在的觉知放任于外境，而是紧紧系于如理作意的树桩上，那么今生来世的一切怖畏都将消失，并且能像将利益自他的所有善德都掌握在手中一样，毫不费力地成就。今生来世的怖畏是什么呢？今生的怖畏是老虎、狮子、大象、熊、蛇、盗贼等一切敌人，来世的怖畏是地狱狱卒、阎罗王的恐怖使者等，以及共同的怖畏，即由他人势力所施加的诅咒、鬼怪、恶咒、诅咒，以及夺命的……
English
Do not let it be willful, but guard it diligently with mindfulness and awareness, and strive to keep your mind focused on one point, away from wrong thoughts. If you do not guard your mind with mindfulness and awareness, keeping it away from afflictions, then even if you want to guard the precepts from being lost, you will not be able to guard them at all. Therefore, if you do not guard your mind, but are merely afraid of kings and others, and temporarily exert effort in body and speech, taking on the responsibility of guarding, you will ultimately not succeed. Therefore, guarding your mind is very important. Secondly, the reason why all harm arises from the mind, and the reason why all virtues arise from the mind, therefore, there are three points in the instruction that you must guard your mind. The first point is that your mind is like an elephant, following the traces of past habits, welcoming future thoughts, and letting present thoughts wander into external objects, allowing them to scatter, thereby accumulating bad karma, leading to suffering in hells such as Avici in future lives, such as being burned and cooked, just like an un-subdued elephant in the battlefields of India, being intoxicated with alcohol and rushing into the enemy's camp, destroying the enemy's city. However, in the human realm, such great harm will not be caused in hells such as Avici, so you should strive to guard your mind. That is to say, with the rope of mindfulness that does not forget the objects of acceptance and rejection of the three doors of body, speech, and mind, this mind-elephant, which is intoxicated by desire, does not follow the past, does not welcome the future, and does not let the present awareness wander into external objects, but tightly ties it to the tree stump of proper attention, then all the fears of this life and the next will disappear, and all the virtues that benefit oneself and others will be accomplished effortlessly, as if grasping them in one's hands. What are the fears of this life and the next? The fears of this life are all enemies such as tigers, lions, elephants, bears, snakes, and thieves, and the fears of the next life are hell guards, the terrifying messengers of Yama, and the common fears, which are curses, ghosts, evil spells, and curses inflicted by the power of others, as well as life-taking...