Chinese
因此，需要检查和观察身体。正如疯象脱离束缚会造成巨大危害一样，必须牢牢地束缚住它，不要让它逃脱。同样，自己的心被贪嗔等情绪所控制，就像醉象或疯象一样，如果它散乱到外境的贪嗔等对象上，就会造成堕入地狱和饿鬼等恶道的危害。因此，不要让自己的心向外散乱，而要一心专注于讲经闻法、禅修等有意义的事情上，就像巨大的柱子一样，通过忆念和正知，就像不让象脱离束缚一样，尽一切努力，认真地不要摇动身体，不要说话，不要让心专注于神圣的佛法词句的观察、禅修和实践，一瞬间也不要让心向外散乱，要用忆念来检查，用正知来守护。无论如何，在努力修习甚深禅定时，要将自己的心完全投入其中，在禅修时，即使一瞬间也不要让心散乱或游离到其他地方。如果稍微散乱，就要立刻反思：我的心离开了禅定，现在在做什么，在哪里活动？这样分别检查自己的心，然后重新收摄回来，不让它散乱，保持平静。当面临老虎、豹子等带来的生命危险，以及供养三宝的喜庆节日等，或者与成办重大他利有关时，如果无法完全专注于极其谨慎的行为，那么暂时可以依靠忆念和正知，在不散乱的情况下，做一些方便的事情。这就像一般来说，布施胜过持戒，但在无常的布施，广行布施的时候，比如大幅度地挥动手臂或布施酒等情况下，可以暂时放松对微小戒律的遵守。或者如《无尽慧经》中所说：在布施的时候，可以收摄戒律，暂时放松对戒律的遵守。因此，学习《入菩萨行论》等，或者观察智慧等，或者无论做什么，首先要思考，然后开始着手进行。
English
Therefore, it is necessary to examine and observe the body. Just as a mad elephant causes great harm if it escapes its bonds, it must be firmly tied so that it does not escape. Similarly, one's own mind, when controlled by attachment, anger, and so on, is like a drunken or mad elephant. If it wanders to external objects of attachment and anger, it will cause the harm of falling into the lower realms such as hell and the realm of hungry ghosts. Therefore, do not allow your mind to wander outward, but focus single-mindedly on meaningful activities such as teaching, listening to, and meditating on the Dharma. Like a great pillar, through mindfulness and awareness, just as one prevents an elephant from escaping its bonds, make every effort with diligence not to move the body, not to speak, and to focus the mind single-mindedly on the observation, meditation, and practice of the words and meanings of the sacred Dharma. Do not let the mind wander outward even for a moment, but examine it with mindfulness and guard it with awareness. In any case, when striving to cultivate profound samadhi, entrust your mind entirely to it, and do not allow the mind to wander or stray to other places even for a single moment during meditation. If it wanders even slightly, immediately reflect: "My mind has left samadhi, what is it doing now, where is it engaging?" In this way, examine your own mind separately, then gather it back again, not allowing it to wander, and maintain equanimity. When faced with the danger of life from tigers, leopards, and so on, and joyous festivals such as offerings to the Three Jewels, or when it is related to accomplishing great benefit for others, if one is unable to maintain complete focus on extremely restrained conduct, then for a while, rely on mindfulness and awareness, and without being distracted, allow oneself to do what is comfortable. This is like how, in general, generosity is said to be superior to ethics, but during impermanent generosity, when giving extensively, such as waving one's arms widely or giving alcohol, one can temporarily relax the observance of minor precepts of ethics. Or, as stated in the Sutra of Inexhaustible Intelligence: "During generosity, one can gather up ethics and temporarily relax the observance of precepts." Therefore, studying texts such as the Bodhisattvacharyavatara, or observing wisdom, or whatever one does, first think about it, and then begin to undertake the activity.
Chinese
在完成所掌握的内容之前，不要考虑其他的事情，比如背诵、观看、修行、行走等等。要以专注的心态投入到所做的事情中，比如学习《入行论》。在完成所做的事情之前，首先要努力完成它，并坚持到底。不要仅仅满足于学习《入行论》等，而要先掌握前面的内容，然后再学习后面的内容。如果这样做，那么前后都能做得很好，前后都能圆满完成。如果不这样做，在没有掌握前面的内容之前就去学习后面的内容，那么前后都无法完成。正如“一只脚没有抬起，两只脚一起抬起就会摔倒”一样。因此，如果按照顺序先掌握前面的内容，然后再学习后面的内容，那么在二十种近烦恼中，名为“非正知”的近烦恼就不会增长。第二，为了守护病人和老年人等的心，不要说玩笑的笑话或无聊的话，即各种各样无关紧要的话。当乞丐们为了获得食物而表演猴戏、演奏乐器、跳舞和变魔术等各种奇特的表演时，为了守护他人的心而参与其中时，必须放弃或消除对各种言谈和奇特表演的执着。不要因为自己执着于言谈和表演，就参与各种言谈，也不要津津有味地观看各种表演。特别是，喇嘛和伟人观看乞丐的舞蹈等表演后，应该布施给乞丐，让他们高兴。菩萨、喇嘛和转世者等需要守护他人的不信心，因此，在没有重要意义或必要的情况下，不要用手指和树枝等挖地，不要随意砍伐草等，不要在地上画各种各样的图画。如果想要这样做，就要忆念善逝所制定的不应做这些事情的戒律。
English
Until what has been grasped is accomplished, do not think of anything else, such as reciting, watching, practicing, walking, etc. With a mind focused on whatever you are doing, such as studying the "Bodhicharyavatara," strive to accomplish it first and persevere until it is completed. Do not be content with just studying the "Bodhicharyavatara" and so on, but rather master the previous topics well and then engage in the subsequent ones. If you do so, then both the beginning and the end will be done well, and both will be completed. If you do not do so, and engage in subsequent topics without mastering the previous ones, then neither the beginning nor the end will be accomplished. It is like the saying, "If one foot is not lifted, and both are lifted together, it will cause a fall." Therefore, if you proceed sequentially, mastering the previous topics well and then engaging in the subsequent ones, then the affliction of non-alertness, one of the twenty secondary afflictions, will not increase. Secondly, in order to protect the minds of the sick and the elderly, do not engage in joking laughter or idle talk, i.e., various kinds of irrelevant talk. When beggars engage in various marvelous performances such as monkey tricks, playing musical instruments, dancing, and performing magic tricks in order to obtain food, if you become involved in them in order to protect the minds of others, you must abandon or eliminate your attachment to various talks and marvelous performances. Do not engage in various talks because you are attached to talks and performances, and do not watch various performances with fascination. In particular, lamas and great people should watch the dances of beggars and so on, and then give gifts to the beggars and make them happy. Bodhisattvas, lamas, and reincarnations need to protect the lack of faith of others, so without great meaning or necessity, do not dig the ground with fingers and twigs, do not cut grass and so on without reason, and do not draw various kinds of pictures on the ground. If you desire to do these things, remember the precepts established by the Sugata that forbid doing them.
Chinese
因为害怕由于违背戒律的过失而堕入恶道，所以必须立即抛弃它（指恶行）。在任何时候，当你想让自己的身体行动，无论是远是近，甚至只想移动手等肢体，或者想用语言与他人交谈或说话时，首先要检查自己的内心，看看这些行动和言语的动机是善还是不善。菩萨或坚定者应该以理智和合理的方式行事，避免从事不善的行为，而应该从事善良的行为。像这样，如果这二十七种恶行的来源，即使是非常微小的，也能在自己的相续中真正生起，那么就不会出现别解脱戒、菩萨戒和密咒戒的过失。因此，将它们记在心中，如实地了解其含义，获得定解，并如法地努力取舍，这一点非常重要。这二十七种恶行是什么呢？无论何时，当你对朋友、财物等令人愉悦的事物产生贪恋和执着，或者对敌人等令人不悦的对境心生厌恶和愤怒时，都不要让这些情绪驱使你去做身体的行动，如行走和移动等；不要用语言谈论这些事情；不要追随这些情绪，而是要像木头一样，身体、语言和意念都保持静止。也就是说，不要让身体、语言和意念追随贪恋和憎恨。当自己的身体、语言和意念在做什么自己都不明白时，身体、语言和意念就会变得散乱。特别是，当心识被欲望所迷惑而散乱时，或者想要开玩笑、嬉戏玩闹时，或者生起“我”的骄傲时，包括仅仅是骄傲，更大的骄傲，比骄傲更甚的骄傲，稍微逊色的骄傲，错误的骄傲，以及显现的骄傲，这七种骄傲，以及傲慢，即因种姓、外貌、青春、博学和财富而产生的五种傲慢，或者想要直接或间接地谈论他人的过失，揭露他人的缺点。
English
Fearing the suffering of falling into evil destinies due to transgressions against the precepts, one must immediately abandon them (i.e., evil deeds). At any time, when you want to move your body, whether near or far, or even just move a limb like a hand, or when you want to speak or converse with others, first examine your own mind to see whether the motivation for these actions and words is virtuous or non-virtuous. A Bodhisattva or a steadfast person should act in a reasonable and appropriate manner, avoiding engaging in non-virtuous actions and instead engaging in virtuous actions. In this way, if these twenty-seven sources of misconduct, even the very subtle ones, truly arise in one's own mindstream, then the faults of Pratimoksha, Bodhisattva, and Mantra vows will not occur. Therefore, it is very important to keep them in mind, understand their meaning as they are, gain certainty, and diligently strive to adopt what is beneficial and abandon what is harmful. What are these twenty-seven? Whenever you become attached and cling to pleasant things such as friends and possessions, or when you feel aversion and anger towards unpleasant objects such as enemies, do not let these emotions drive you to perform physical actions such as walking and moving; do not speak about these things with your words; do not follow these emotions, but remain still like a piece of wood, with body, speech, and mind unmoving. That is, do not allow body, speech, and mind to follow attachment and hatred. When you do not understand what your own body, speech, and mind are doing, they become scattered. In particular, when the mind is distracted by desire, or when you want to joke, play, and frolic, or when you arise with the pride of "I," including mere pride, greater pride, pride beyond pride, slightly lesser pride, wrong pride, and manifest pride—these seven types of pride—and arrogance, which is the five types of arrogance arising from lineage, appearance, youth, learning, and wealth, or wanting to speak directly or indirectly about the faults of others, revealing their shortcomings.
Chinese
的想法，如果争论说“退还”，想要将以前的和解再次分开，或者在给予布施的地方反复索要，或者对欲望不知满足，这些是对他们说的。此外，想要欺骗而隐瞒真相的心，或者在任何时候，通过赞扬自己和自己一方的功德而热衷于赞颂，或者通过述说自己不喜欢等其他一方的过失而进行诽谤，以及用言语辱骂他人和用有害的话语责骂，以及自己和他人互相争论或辩论，在任何时候，都必须像树一样安住，不做身体、语言和意念的活动。想要获得食物、衣服等物质财富，想要他人通过铺设座位和顶礼等方式来尊敬自己，想要自己的功德被他人知晓，或者想要获得能够从事烧火、取水等工作的好的仆人，或者想要立即得到对自己内心的服侍，如准备床铺和扇风等，在这些时候，都不要追随自己的身体、语言和意念，必须像树一样安住。凭借自己的能力，放弃为他人做小事，如照顾病人等，以及为了自己的小事，如在法座上占据座位等而争夺，想要追求自己的利益，并且这种追求自身利益的行为要被正念和觉知所掌握，就像格西奔的传记一样。如果生起想要说或讲述贪嗔烦恼的话语，以及随意说无意义的无记之语等，因为口不善是罪恶的仓库和堕落的根源，那么此时要像树一样安住。对于安忍的违品不能忍耐，对于精进的违品懒惰和难以实行的行为，以及听到空性而感到害怕或恐惧，以及同样地，轻率从事不成熟的行为，以及胡说八道，说各种各样不靠谱的话，对于自己喜欢的一方，认为在佛法和世俗方面都很好，从而产生执着和贪恋的心，那么此时要像树一样安住。而且，对于自己一方的上师等，表面上装作有信心，但大多数是偏袒。
English
thoughts, if arguing about "returning," wanting to separate a previous reconciliation again, or repeatedly asking at the place of giving alms, or being insatiable with desires, these are spoken to them. Furthermore, the mind of wanting to deceive by concealing the truth, or at any time, being enthusiastic about praise by extolling the merits of oneself and one's own side, or by speaking of the faults of others, such as those one dislikes, engaging in slander, and also scolding others with words and rebuking with harmful words, and oneself and others mutually arguing or debating, at any time, one must abide like a tree, without engaging in activities of body, speech, and mind. Wanting to obtain material wealth such as food and clothing, wanting others to respect oneself through actions such as laying out seats and prostrating, wanting one's own merits to be known by others, or wanting to obtain good servants who can engage in tasks such as lighting fires and fetching water, or wanting to immediately receive service to one's own mind, such as preparing beds and fanning, at these times, one should not follow one's own body, speech, and mind, one must abide like a tree. With one's own ability, abandoning doing small things for others, such as caring for the sick, and contending for one's own small matters, such as occupying a seat on the Dharma throne, wanting to pursue one's own interests, and this pursuit of one's own interests must be grasped by mindfulness and awareness, just like the biography of Geshe Ben. If the mind arises to speak or tell of words of attachment, anger, and afflictions, and randomly speaking meaningless neutral words, etc., because unwholesome speech is the treasury of sins and the source of downfall, then at this time, one should abide like a tree. For the opposite of patience, intolerance, for the opposite of diligence, laziness and difficult-to-practice behaviors, and hearing emptiness and feeling fear or dread, and likewise, rashly engaging in immature actions, and babbling nonsense, saying all sorts of unreliable things, for one's own favored side, thinking that it is good in both Dharma and worldly matters, thereby generating a mind of attachment and clinging, then at this time, one should abide like a tree. Moreover, for one's own side's lamas, etc., outwardly pretending to have faith, but mostly being biased.