Chinese
断绝和。欢喜啊，这样就断绝了身语的善，从而显示了自己的本性。这样一来，身语的善业被称为精进，也只是以因的名义来命名的。第二，分为两部分：一是认识懒惰的因果，二是讲述如何断除懒惰的对治。第一部分是：要认识精进的违品，然后讲述断除的方法。即：耽著闲散的懒惰，贪恋恶事的懒惰，以及自轻凌的懒惰。不精进于善事，并且认为散乱等是安乐，这就是耽著闲散，品尝安乐的滋味，贪恋它，并且被睡眠压迫，依赖床和枕头等，贪欲增长，无论轮回产生什么痛苦，内心也不厌倦。从这三个因中，就会产生不乐于善事的懒惰。注释书中说：不厌倦轮回的痛苦，就会品尝闲散安乐的滋味，由此产生对睡眠的贪恋。实际上，就是贪恋散乱等安乐，睡眠使粗大的分别念止息时，会产生安乐的显现，但最终又会变成痛苦，却仍然贪恋它，并且不厌倦轮回的痛苦，就是今生的事业，无论降伏敌人、守护亲友等做了多少，也没有完成的时候，却仍然不厌倦地自以为是地去做。第二，分为三部分：一是修习断除耽著闲散的懒惰的对治法，二是修习断除贪恋恶事的懒惰的对治法，三是修习断除自轻凌的懒惰的对治法。第一部分是：无论何时产生懒惰，都要修习寿命无常，从而断除懒惰，种下精进的种子。用渔夫和渔网的比喻来修习无常，例如渔夫们驱赶鱼群，把它们赶进渔网里杀死，同样，由于贪嗔等烦恼，就像是拿着渔网的渔夫一样，驱赶或者追赶，进入三有轮回的罗网中，也就是进入大网中，被抓住之后，被指向同一个方向，也就是死亡，因为死亡是特殊的，所以死主阎罗是无情的，走向死亡，必定会死亡。
English
It severs and. Joy, thus severing the virtues of body and speech, thereby revealing its own nature. In this way, the virtuous actions of body and speech, known as diligence, are merely named by the name of the cause. Secondly, it is divided into two parts: one is to recognize the cause and effect of laziness, and the other is to explain how to abandon the antidote to laziness. The first part is: to recognize the opposing aspects of diligence, and then explain the method of abandoning them. That is: the laziness of clinging to idleness, the laziness of clinging to evil deeds, and the laziness of self-deprecation. Not being diligent in virtuous deeds, and considering distractions and so on as happiness, this is clinging to idleness, tasting the flavor of happiness, being attached to it, and being oppressed by sleep, relying on beds and pillows, and increasing desire, no matter what suffering arises in samsara, the mind is not weary. From these three causes, laziness that is not happy with virtuous deeds will arise. The commentary says: Not being weary of the suffering of samsara, one will taste the flavor of idle happiness, and from this, desire for sleep will arise. In reality, it is clinging to the happiness of distractions and so on, and when sleep stops the gross conceptual thoughts, a sense of happiness arises, but eventually it turns into suffering again, yet one still clings to it, and not being weary of the suffering of samsara means that no matter how much one does in this life, such as subduing enemies and protecting relatives, there is never a time when it is completed, yet one still tirelessly presumes to do it. Secondly, it is divided into three parts: one is to cultivate the antidote to abandoning the laziness of clinging to idleness, the second is to cultivate the antidote to abandoning the laziness of clinging to evil deeds, and the third is to cultivate the antidote to abandoning the laziness of self-deprecation. The first part is: whenever laziness arises, one must cultivate the impermanence of life, thereby abandoning laziness and planting the seeds of diligence. Using the analogy of the fisherman and the fishing net to cultivate impermanence, for example, just as fishermen drive the fish and put them into the fishing net to kill them, similarly, due to afflictions such as greed and hatred, like a fisherman holding a fishing net, driving or chasing, entering the net of the three realms of samsara, that is, entering the big net, after being caught, being pointed in the same direction, that is, death, because death is special, so the Lord of Death, Yama, is merciless, going to death, one will surely die.
Chinese
如果现在你还不明白，那么明白了之后就要迅速努力行善啊！同样地，通过屠夫和水牛的例子来修持无常，与自己同类的人们，以及自己的僧侣朋友、地位高低与自己相同的所有人，死主阎罗都不会放过任何一个，而是一个接一个地逐渐杀害并走向死亡，这些你也还没有看到吗？即使看到了，却仍然贪恋并依赖睡眠、散乱、懈怠等等，而不努力行善，这就像屠夫们逐渐宰杀水牛时，剩下的水牛们却丝毫没有警惕而沉睡一样，真是非常愚蠢啊！通过客人和等待道路的例子来修持无常，例如客人们被杀死自己的敌人阻断了其他道路，在前方等待着观看一样，而我自己的不死亡之路也被完全阻断，无处可去，只有死亡的唯一道路上，无情的死主阎罗们正在等待着杀戮，如果真是这样，你又怎么能快乐地享受美食、饮酒和娱乐呢？像这样喜欢颠倒之相，日夜都在迅速流逝，又怎么能快乐呢？不应该快乐，而应该努力行善啊！再者，思维迅速死亡，一般来说，即使是五浊恶世的寿命，也不会长久，特别是现在疾病灾害等恶劣条件非常多，甚至连今晚都不会死亡的确定性都没有，所以会迅速死亡，因此在未死之前，就要努力行善，积累二资粮啊！当死亡来临时，那时想要抛弃懒惰而积累资粮，却已经不是行善的时候了，那么抛弃懒惰又有什么用呢？毫无意义啊！由于不知道何时死亡，所以有些事情只是在心中想想，却没有真正付诸实践，有些事情只是想想并开始了，正在做着，有些事情只做了一半，没有完成就停止了，却没想到死亡会突然降临。
English
If you still do not understand now, then after understanding, you should quickly strive to do good! Similarly, by contemplating impermanence through the example of the butcher and the buffalo, people of your own kind, as well as your monastic friends, those of higher or lower status, and all who are equal to you, the Lord of Death, Yama, will not spare a single one, but will gradually kill them one after another, leading them to death. Have you not seen this yet? Even if you have seen it, yet you still crave and rely on sleep, distraction, laziness, and so on, and do not strive to do good. This is like the remaining buffalo sleeping without the slightest vigilance while the butchers are gradually slaughtering the buffalo. It is truly very foolish! Contemplating impermanence through the example of the guest and waiting for the road, for example, the guests are blocked from other roads by the enemy who kills them, waiting and watching in front. And my own path to immortality is also completely blocked, with nowhere to go. On the only great path of death, the merciless Lords of Death, Yama, are waiting to kill. If this is the case, how can you happily enjoy delicious food, drink, and entertainment? Like this, delighting in inverted characteristics, the days and nights are swiftly passing. How can you be happy? You should not be happy, but should strive to do good! Furthermore, thinking about dying quickly, generally speaking, even the lifespan of the degenerate age is not long. Especially now, there are very many adverse conditions such as diseases and disasters, so there is no certainty that one will not die even tonight. Therefore, one will die quickly. So, until one dies, one should strive to do good and accumulate the two accumulations! When death comes, at that time, wanting to abandon laziness and accumulate merit, it is no longer the time to do good. Then what is the use of abandoning laziness? It is meaningless! Because one does not know when one will die, some things are only thought about in the mind, but have not been truly put into practice. Some things are only thought about and started, and are being done. Some things are only half done and stopped without being completed, but one does not expect death to come suddenly.
Chinese
当阎罗法王无情降临，必定杀戮之时，我未能努力取舍善恶，不仅造作罪业，而且毫无善行。心中充满懊悔，口中发出“唉”的哀叹，心想我已被死主摧毁，心识仅存如须弥山般大小，将前往来世。如此，当死亡降临之时，亲友和享乐都无法割舍，也无法随行，只能抛弃一切，独自踏上后世之路，内心被悲伤所煎熬，因悲伤而肿胀的双眼通红，泪水如雨般滑落脸颊，不得不面对那些对我的生还已绝望的父母、子女等亲属，以及阎罗使者的狰狞面孔。时而看到此生的景象，父母亲友等，转瞬即逝；时而看到来世的景象，阎罗使者的面容显现。忆起自己所造的罪业，内心被痛苦所折磨，胸前布满指甲的抓痕。听到地狱众生的哀嚎声，如“嗖嗖”和“切切”之声，因极度恐惧而全身沾满污秽，身语意三门都失去控制，如痴如醉，无法辨认自己和他人。那时我该怎么办呢？无计可施，所以现在趁自己还有自主权的时候，应该努力行善。就像你这条活鱼被扔到沙滩上，翻滚挣扎一样，今生已经充满了难以忍受的恐惧，更何况从无始以来就造作罪恶，来世地狱中遭受无法忍受的煎熬等痛苦，那将是何等恐怖啊！《亲友书》中说：仅仅是见到、听到、忆起、阅读和描绘地狱，都会产生恐惧，更何况亲身感受那无法忍受的异熟果报呢？
English
When the merciless Lord of Death, Yama, arrives and is certain to kill, I did not strive to engage in accepting and rejecting virtue and vice. Not only did I commit sins, but I also accomplished nothing virtuous. With a mind filled with regret, I utter cries of lamentation, thinking that I have been destroyed by the Lord of Death, and with only a mind the size of Mount Meru remaining, I will go to the next life. Thus, when the time of death arrives, one cannot relinquish relatives, close friends, and enjoyments. They do not follow after, so one must abandon everything and go alone on the path of the next life. The mind is tormented by sorrow, and the eyes, swollen with grief, turn red, with tears streaming down the face. One must face those relatives such as parents and children who have given up hope of one's survival, and the terrifying face of Yama's messengers, the wrathful and fearsome executioners. At times, one sees the appearances of this life, parents, relatives, and so on, fleetingly. At times, one sees the appearances of the next life, the appearances of Yama's executioners arising. Remembering the sins one has committed, the mind is tormented by suffering, and the chest is covered with the marks of fingernails. Hearing the sounds of hell beings, such as "sod sod" and "chod chod," one is extremely frightened, and the body is covered with impurities. The three doors of body, speech, and mind are all out of control, intoxicated and confused, unable to recognize oneself or others. What should I do at that time? There is nothing one can do, so now, while I have autonomy, I should strive for virtue. Like you, a live fish thrown onto a sandy beach, writhing and struggling, even in this life, one is filled with various unbearable fears. What need is there to mention the unbearable fears of suffering such as unbearable burning in hell in the future, as a result of having committed sins and non-virtue since beginningless time? As it is said in the Letter to a Friend: Just seeing, hearing, remembering, reading, and depicting hells, one generates fear, what need is there to say about experiencing the unbearable ripening of karma?
Chinese
就像那样。在那里，热水的温泉接触到极其柔软且充满青春活力的身体时难以忍受，就像小牛一样，会体验到极其炽热的地狱之苦，做了各种各样的恶业，现在为什么如此懈怠地安乐而住，不应该这样住啊！原因是不分昼夜不懈怠地精进，更不用说哪怕只是花几年时间在修习和闭关实修上精进，却还想要在此生获得智者和成就者的功德，以及来世往生清净刹土等巨大的果报。就像“忍耐力比小牛还小，洁净程度比秃鹫还低”所说的那样，连一丝细微的痛苦都无法忍受的娇气之人，无论今生来世都会遭受诸多损害，在轮回中一次又一次地出生和死亡，即使被死主阎罗王牢牢抓住，也像被天欲所迷惑一样，不忆念死亡，或者像不会死亡一样，喜欢散乱放逸，造作罪业之人的结局，无论今生来世都将被死亡等不悦意的痛苦所摧毁，真是可怜。因此，应当忆念死亡，努力行善。极其难得的暇满人身，如同优良的船只，依靠它，必须努力行善，以度脱三界轮回的巨大苦海。如果不好好努力，暇满人身如同优良的船只，从今以后极其难以获得，对于取舍之处愚昧无知的人们，在可以努力取舍的时候，不要昏睡，放弃懈怠，努力行善吧！第二点是：快乐之因是无边殊胜之法，或者也说成是无边快乐之因殊胜之法。总而言之，殊胜之法最初听闻时，能使不信者生起信心，如同耳朵的甘露；中间思维时，能消除心中所有散乱的念头；最后修习时，能在相续中生起解脱的智慧，因此，从始至终都是善的，是快乐之殊胜，因此，要对三藏的讲闻，以及三学道的修持
English
Just like that. There, the hot springs of boiling water, when touched by an extremely soft and youthful body, are unbearable, like a calf, and one will experience the extremely hot hellish suffering, having done all kinds of evil deeds. Why are you now dwelling in ease with such laziness? You shouldn't be dwelling like that! The reason is, not to mention diligence without leisure day and night, even just spending years striving in practice, retreat, and accomplishment, yet still wanting to achieve great fruits in this life, such as the qualities of the wise and accomplished, and being born in a pure land in the next life, and so on. Just as it is said, "Patience is smaller than a calf, cleanliness is lower than a vulture," those who cannot even endure a tiny bit of suffering, the pampered ones, will suffer many harms in both this life and the next, and will be born and die again and again in samsara. Even when firmly grasped by the Lord of Death, Yama, they are like those deluded by heavenly desires, not remembering death, or as if they will not die, enjoying distraction and engaging in sinful deeds. Alas, the end of those who do so is that in all lives, this life and the next, they will be destroyed by unwanted sufferings such as death, how pitiful. Therefore, one should remember death and strive in virtue. Having obtained this extremely rare leisure and endowment of a human body, like an excellent boat, one must rely on it and strive in virtue, as a means to cross the great ocean of suffering of the three realms of samsara. If one does not strive well, this leisure and endowment of a human body, like an excellent boat, will be extremely difficult to obtain from now on. For those who are ignorant of what to adopt and abandon, do not fall asleep when you have the opportunity to strive in adopting and abandoning, abandon laziness, and strive in virtue! Secondly: The cause of joy is the boundless sacred Dharma, or it is also said that the cause of boundless joy is the sacred Dharma. In short, the sacred Dharma, when first heard, makes the non-believer have faith, like nectar to the ears; in the middle, when contemplated, it eliminates all the scattered thoughts of the mind; and finally, when meditated upon, it generates the wisdom of liberation in the mindstream. Therefore, it is good from beginning to end, it is the supreme joy, therefore, one should engage in the teaching and learning of the three pitakas, and the practice of the three trainings of the path.