Chinese
因为没有不能舍弃的贪恋之心的舍弃之心就是布施，所以布施是从心而生的。 戒律也是从心而生，例如就杀生而言，对于鱼等有情众生，在某个地方，将它们完全驱逐到不会被杀害，或者没有办法安置在一个不会被其他人杀害的地方，无论其他人杀或不杀，即使自己的生命受到威胁，也认为不杀生的舍弃之心是真正获得的。 经中说，这就是戒律的波罗蜜多。 经中说：何为戒律的波罗蜜多？即舍弃对他人造成损害的心。 同样，如果没有了女性等对境，就无法守护戒律，所以如果自己有舍弃对女性等贪恋的心，那就是戒律，如果没有这种心，仅仅是没有作恶，就不是戒律。 因此，戒律也是从心而生的。 忍辱也是从心而生的，因为不驯顺或凶暴的有情众生就像虚空一样，无论走到哪里，就像没有虚空的地方一样，无论走到哪里，都没有没有损害者的处所，所以想要让那些损害者消失或者被摧毁是不可能的，因为无法创造一个没有愤怒之境的地方，所以即使有损害的敌人，只要通过修习忍辱来调伏或舍弃自己内心的愤怒，就如同调伏或战胜了所有外在的敌人一样。 例如，为了防护荆棘等损害，想要用柔软的皮革覆盖整个大地，但那么多的皮革是不够用的，根本不够用。 如果用相当于自己鞋底大小的皮革覆盖自己的脚，就如同覆盖了整个大地一样，达到了同样的目的。 同样，对于所有外在的损害之物，我也无法全部消除或遣除，即使做不到，也应该遣除自己内心的愤怒，必须这样做，否则，遣除外在的损害者又有什么用呢？没有用的。 精进也是存在于内心之上的，即慈爱或悲悯之心显现。
English
Since the giving mind, devoid of attachment that cannot be relinquished, is indeed generosity, it arises from the mind itself. Discipline also arises from the mind; for example, concerning killing, with regard to sentient beings such as fish, in whatever place, there is no way to completely banish them to a place where they will never be killed, or to place them in a place where they will not be killed by others, whether others kill them or not. Even if one's own life is at stake, the mind of renunciation that thinks, 'I will not kill,' is what is truly attained. It is said that this is the perfection of discipline. The sutra says: 'What is the perfection of discipline? It is the mind that abandons harming others.' Similarly, since it is impossible to maintain vows without the objects such as women, if one has the mind of abandoning attachment to women, etc., that is discipline, but merely not committing misdeeds without that is not discipline. Therefore, discipline also arises from the mind. Patience also arises from the mind, because unruly or fierce sentient beings who cause harm are like the sky; wherever one goes, just as there is no place without sky, wherever one goes, there is no place without sentient beings who cause harm. Therefore, it is impossible to eliminate or destroy those who cause harm, because one cannot create a place without objects of anger. So, even if there are enemies who cause harm, if one can subdue or abandon one's own inner anger through cultivating patience, it will be like subduing or conquering all external enemies. For example, to protect against the harm of thorns, etc., one might want to cover the entire surface of the earth with soft leather, but that much leather would not be enough. However, if one covers one's own feet with leather the size of one's soles, it is as if one has covered the entire earth, and the purpose is achieved. Similarly, I cannot eliminate or avert all external harmful things, even if I cannot do it, I should avert my own inner anger; I must do this, otherwise, what is the use of averting external harmers? There is no use. Diligence also exists within the mind, that is, the clear mind of love or compassion.
Chinese
不是像馍馍那样，而是像母亲对独子的爱那样生起一个，那会有什么果报呢？在色界的梵天世界等处出生，获得特殊的安乐。例如在《涅槃经》中说，小孩死去，母亲生起极大的爱，以及妇女母子二人被水冲走，彼此生起清晰的慈爱之心，仅仅这样，死后转生，其果报就如经中所说生于梵天世界一样，如果以身语等巨大的努力来行善，那么其果报也并非因为身体和语言的行为薄弱而获得梵天等果报，因为心是主要的。这里也是指欢喜心。其他的解释方法也很多。禅定也总的来说是心的修习，但是禅定在自相续中生起的助伴或方法是语言的念诵，以及身体的没有食物，没有后背的衣服等等的巨大苦行，即使在长久的时间里习惯和实行，心却散乱于欲望的对境等其他事物，像木头、纸、舌头等念诵和苦行等无论做什么，佛陀世尊以现量证悟或了知一切法的真如，也说没有成就所欲之义。在《等持摄经》中说：比丘们，因为心散乱于欲望，苦行和诵读等将变得没有果报。又在《母经》中说：心散乱连自己的利益都不能成就，何况是别人的利益呢？因此，心散乱的机会一点也不要放过。等等。智慧也是无论哪个补特伽罗，所知的法的意义，或者最主要、最殊胜的心之自性，空性无我的光明，虽然一切众生都有，但是并非一切众生都能知晓和证悟，所以是秘密。因为外境的一切法，都像镜子里的影像一样显现，并且是由心所造，没有超出自己的心，所以仅仅是心的游戏，因此主要的是要确定这个心，那也要通过理证，或者生处、住处、去处三者，形状和颜色
English
It is not like a dumpling, but if one generates something like a mother's love for her only child, what will be the result? Having been born in the Brahma world and so on in the form realm, one will obtain special happiness. For example, in the Nirvana Sutra, it says that when a young child dies, the mother generates great love, and when a woman and her child are swept away by the water, they generate a clear mind of love for each other. Even with just that, when they die and are reborn, the result is that they are born in the Brahma world, as stated in the sutra. If one performs virtuous deeds with great effort of body, speech, and mind, then the result is not like obtaining the result of Brahma and so on because the actions of body and speech are weak, because the mind is the most important. Here, it also refers to the joyful mind. There are many other ways to explain it. Meditation is also generally the cultivation of the mind, but the companion or method for the arising of meditation in one's own mindstream is the recitation of speech, and the great austerities of the body, such as having no food, no back clothing, etc., even if one is accustomed to and practices them for a long time. However, because the mind is distracted by objects of desire and other things, whatever recitation and austerity one does, like wood, paper, tongue, etc., the Buddha, the Bhagavan, who directly realizes or knows the suchness of all phenomena, has said that the desired meaning is not accomplished. In the Samadhiraja Sutra, it says: "Monks, because the mind is distracted by desire, austerity and recitation, etc., will become fruitless." Also, in the Mother Sutra, it says: "If the mind is distracted, even one's own benefit will not be accomplished, what to say of the benefit of others? Therefore, one should not allow even a little opportunity for the mind to be distracted." And so on. Wisdom is also the meaning of the knowable dharma for any individual, or the most important and supreme nature of the mind, the clear light of emptiness and selflessness, although all beings have it, not all beings know and realize it, so it is secret. Because all external phenomena appear like images in a mirror of the mind, and because they are made by the mind, they do not go beyond one's own mind, so they are merely the play of the mind. Therefore, the main thing is to determine this mind, and that must be done through reasoning, or the three places of origin, dwelling, and going, shape and color.
Chinese
因此，如果考察自己的心，却不了解心的生、灭、住三者等远离戏论的空性且无我的秘密，那么，即使想要获得涅槃的安乐，想要从根本上摧毁轮回的所有痛苦，这些都将变得毫无意义，并且会徒劳无益地漂泊。对于声闻缘觉乘来说，虽然他们也仅仅证悟了心之秘密中人无我，但因为没有证悟法无我，所以对他们来说，这仍然是秘密。因此，《华严经》中说：菩萨的一切行为都依赖于自己的心。等等。第三，今生来世的痛苦恐惧和一切善行都源于心，因此，必须用不忘取舍之处的正念来好好地把握自己的心，并且用反复检查身心的正知来好好地守护它。因为所有的教诲都包含在其中，所以为了守护自己的心，除了以惭愧为基础的白衣发髻和出家僧人的袈裟之外，没有其他可以依靠惭愧来守护心的方法，穿白色的衣服，把头发绑在头顶上，穿袈裟等等，做这些徒劳无益的行为又有什么用呢？没有任何必要。如果心向外散乱，没有正念和正知，身处众多失去约束或已经解脱的疯狂者之中，就像自己努力约束自己，因为担心身体受伤而谨慎一样，在产生嗔恨的环境中，在粗暴的人群中，以及在产生贪欲的地方，或者妓女等恶劣的人群中，即使想要守护戒律，也会因为破戒而产生巨大的痛苦，所以必须始终谨慎地守护这颗心之伤。例如，身体的伤口遇到外缘就会恶化并流脓一样，自己的心也会流向喜欢和不喜欢的事物，从而产生贪嗔，因此，任何时候都不应该处于产生贪嗔的环境中。对此的论证是
English
Therefore, if one examines one's own mind but does not understand the secret of the mind, which is empty and without self, free from elaborations such as the three aspects of arising, ceasing, and abiding, then even if one desires to attain the bliss of Nirvana and to utterly destroy all the sufferings of Samsara, these will become meaningless and one will wander aimlessly in a state of having no essence. For the Hearers and Solitary Realizers, although they only realize the selflessness of the person in the secret of the mind, they do not realize the selflessness of phenomena, so that remains a secret for them as well. Therefore, in the Gandavyuha Sutra, it says: All the actions of a Bodhisattva depend on one's own mind. Etc. Thirdly, since the fear of suffering in this life and the next, and all virtuous deeds arise from the mind, therefore, one must properly grasp one's own mind with mindfulness that does not forget what to adopt and abandon, and one must properly guard it with awareness that repeatedly examines body and mind. Since all instructions are contained within that, in order to guard one's own mind, other than the white-robed and long-haired practitioners and the renunciates with ochre robes, which are the basis of shame and embarrassment, there is no other way to guard the mind with shame and embarrassment. What is the point of wearing white clothes, tying the hair on the crown of the head, wearing ochre robes, and so forth, which are just different kinds of fruitless ascetic practices? There is no need for any of that. If the mind is outwardly distracted, without mindfulness and awareness, and one dwells among many madmen who have lost their vows or have been liberated, just as one diligently restrains oneself, being cautious lest the body be injured, so too, in an environment where hatred arises, among cruel people, and in places where desire arises, or among bad people such as prostitutes, even if one wants to protect the precepts, one will experience great suffering from breaking them, so one must always be mindful to guard this wound of the mind. For example, just as a wound on the body deteriorates and festers when it encounters conditions, so too, one's own mind will flow towards desirable and undesirable objects, and thus greed and hatred will arise, therefore, one should not be in an environment where greed and hatred arise at all times and in all ways. The proof of this is
Chinese
如果因为身体的伤口坏死所带来的微小痛苦会危害今生而感到害怕，为了保护伤口而谨慎小心，那么，对于来世堕入地狱，身体被摧毁等巨大痛苦感到害怕的人们，为什么现在不以正念守护自己如同心之伤口般的事物，不让它向外流失呢？一定要守护啊！如果通过时时刻刻具备正念来守护自己的心，持续保持这样的行为，那么，无论身处产生嗔恨之境的恶劣之人中，还是身处产生贪欲之境的美丽女子中，为了守护自己的学处誓言，坚定的承诺也不会因外缘而退失，会有这样的必要或利益。即使我的所得供养等，以及恭敬礼拜供养座位等，以及维系身命的衣食等都没有了，总之，即使死亡，即使其他善行，身语的善行全部毁坏，为了守护学处，也要时时以正念守护自心，这种行为在任何时候都不能舍弃，不应该舍弃。第二，为了守护自心而修习正念的方法。分为总说和广说两种。第一，如上所说，因为那个理由，想要守护自己心的人，我的追随者们，对于应取应舍之处不忘失的正念，以及对于三门行为进行观察后再行动的正知，从一切门中努力，即使付出生命也要守护，寂天尊者就是这样口头祈请并合掌的，这并非因为对我们有信心，而是因为非常重要，所以才这样说的。第二部分包含：没有正知的过患，修习正念的方法。第一，例如，被风、胆、痰等疾病侵袭的人，即使青春鼎盛，头脑清晰，对于行走、坐卧、言语等一切行为都无能为力，同样，即使聪明且智慧敏锐
English
If one is afraid that even a small suffering from a decaying wound on the body will harm this life, and is careful to protect the wound, then why don't those who are afraid of the great suffering of being destroyed in hell in the next life, protect their own mind like a wound, not letting it leak out, with mindfulness? One must protect it! If one constantly maintains such behavior of protecting one's own mind with mindfulness at all times, then whether one is among evil people who cause hatred, or among beautiful women who cause desire, the firm commitment to protect one's own precepts will not be lost due to circumstances, and there will be such a necessity or benefit. Even if I lose my gains, offerings, etc., and respect, prostrations, offerings of seats, etc., and the necessities of life, such as food and clothing, etc., in short, even if I die, even if other virtues, all the virtues of body and speech are destroyed, in order to protect the precepts, one must always protect one's own mind with mindfulness. This practice should never be abandoned at any time, it should not be abandoned. Second, the method of cultivating mindfulness in order to protect the mind. It is divided into two parts: a summary and a detailed explanation. First, as mentioned above, because of that reason, those who want to protect their own minds, my followers, should strive from all doors with mindfulness that does not forget what should be taken and what should be abandoned, and with careful consideration of the actions of the three doors, even if it costs their lives, protect it. Shantideva thus prays with words and joins his palms. This is not because he has faith in us, but because it is very important that he says so. The second part includes: the faults of not having careful consideration, and the actual method of cultivating mindfulness. First, for example, people who are afflicted and disturbed by diseases such as wind, bile, and phlegm, even if they are in their prime and have clear minds, are powerless and unable to perform all actions such as walking, sitting, speaking, etc. Similarly, even if one is intelligent and has sharp wisdom