Chinese
说如果未来我的相续中生起一个烦恼，空行护法就请取我的命根吧。同样，如果中间生起一刹那的随心所欲，等等。内在如果我生起一刹那的执着相的分别念，空行护法就请取我的命根吧，这样发誓并嘱托，像这样坚定誓言的意乐非常重要，这样说。即使那样努力，如果发生过失，对于所发生的每一个过失，自己要从多方面呵责自己，无论如何也要做到以后不发生这样的过失，这样长久地思考并努力改正。就像现在这里和年月等这些时候，我相续中不忘失善妙的对境的忆念成为习惯一样，因为这个原因，即为了自己相续中忆念串习的方法或原因，仅仅思考这个，与上师善知识相遇，或者闭关修行，朝拜圣地等等，无论做什么，都要努力追求和希望一切都成为使自己相续中忆念觉知串习和增长的方法。这里获得的业，谢炯说从上师那里获得的教言的业。第二是，无论做什么善业，在做那个善业之前，为了使那个业全部圆满成就，具有威力、力量、能力，为了那样做，要思考所要修的学处，谨慎小心等等，忆念以前所讲的谨慎小心的行持方式。自己发起善业也要轻快，要非常高兴和喜悦地迅速进入，那个必要是，就像风来回吹动，使棉花随意自由地飘动一样，自己的心也要因喜悦善法而控制身语意三门，如果那样，就会以追求善法而进入，并且所做的一切也都会圆满完成，从而圆满成就。章节的名称是，《入菩萨行论》中，精进品，即章节二。
English
Saying, "If in the future a single affliction arises in my mind-stream, may the dakini dharma protectors take my life force." Similarly, "If in the intermediate state even a moment of self-desire arises," and so on. "If internally even a moment of concept of grasping at characteristics arises in me, may the dakini dharma protectors take my life force," thus vowing and entrusting, it is said that this intention of firm vows is extremely important. Even if you strive in that way, if a fault occurs, for each fault that occurs, you should criticize yourself in many ways, and in any case, you should ensure that such a fault does not occur in the future, thinking about it for a long time and striving to correct it. Just as in this place and at these times such as years and months, this mindfulness of not forgetting the virtuous object in my mind-stream becomes a habit, because of this cause, that is, for the method or cause of familiarizing mindfulness in one's own mind-stream, thinking only of this, meeting with a lama, a virtuous friend, or engaging in retreat and practice, and circumambulating sacred places, etc., whatever you do, you must strive for and desire that everything becomes a method for familiarizing and increasing mindfulness and awareness in your own mind-stream. "The action obtained here," Sherjung said, "is the action of whatever instruction is obtained from the lama." Secondly, whatever virtuous action you do, before doing that action, in order to make that action completely accomplished, to have power, strength, and ability, in order to do that, you should think about what you need to train in, be careful, etc., and remember the ways of practicing carefulness that were taught earlier. You should also be quick to engage in virtuous actions, and you should enter quickly with great joy and delight. The necessity for that is that just as the wind blows back and forth, allowing the cotton to move freely as it pleases, so too, your mind should control your body, speech, and mind through delight in virtue. If that is the case, you will enter with a pursuit of virtue, and everything you undertake will be completed and perfectly accomplished. The title of the chapter is: From Engaging in the Bodhisattva's Conduct, the chapter called Exertion, that is, chapter two.
Chinese
敦巴哦！ 第二，为了增进世俗菩提心，禅定的章节里有正文和题目。第一部分包括：通过连接的方式进行简要说明，阐述禅定成就的因缘，以及实际修习禅定三个方面。第一方面，出自《学集论》：“应寻求忍耐与听闻，之后应安住于森林，应努力安住于禅定，应修习不净观等。”这里也如前文所说，如“如何安住”等偈颂所示，首先要亲近上师，听闻教诲，思维其义，并进行修习。嘉擦嘉波也曾在《经庄严论》中提到：如果不需要听闻，那么诸佛所说的三藏十二部经典就变得毫无意义；如果听闻之后不需要修习，那么先前圣者们的修习也将变得毫无意义。事实并非如此，首先要通过听闻，以极大的精进了解自己应该如何修持或修习，然后进行修习。因此，如前文所示，要生起精进，减少食量，衡量饮食，端正心念，使自己的心不向外散乱，一心专注于所缘境的禅定。如果不这样做会怎样呢？如果自己的心散乱于六根的对境，那么这个人就像口中之食一样，处于贪嗔等烦恼魔鬼的利齿之间，必然会损害功德，断绝解脱之命，从而遭受痛苦。第二部分包括：简要说明和详细阐述两个方面。第一方面：那么，应该如何舍弃散乱呢？自己要舍弃与众多人交往，身体要远离相互之间的喧嚣，舍弃对欲望的贪恋等，心要安住于远离三时分别念的状态，这样内外的一切散乱就不会产生。舍弃烦恼需要舍弃散乱，而舍弃散乱又需要依赖具备两种条件的寂静处，因此，为了身体的寂静，应该舍弃对无意义的世间事务的执着；为了心的寂静，应该
English
Dunpa o! Secondly, in the chapter on meditation, which enhances the precious mind of conventional bodhicitta, there are the text and the title. The first part includes: a brief explanation through connection, an explanation of the causes and conditions for the accomplishment of meditation, and the actual practice of meditation. The first aspect is from the Compendium of Trainings: "One should seek patience and listening, then dwell in the forest, strive to abide in samadhi, and meditate on the unattractive, etc." Here, too, as mentioned earlier, as indicated by verses such as "How to abide," one must first rely on the guru, listen to the teachings, contemplate their meaning, and practice them. Gyaltsap Jampa also mentioned in the Ornament of the Sutras: If listening is not necessary, then the three pitakas and twelve divisions of the Buddha's teachings would become meaningless; if practice after listening is not necessary, then the practice of the previous holy ones would also become meaningless. This is not the case. First, through listening, one must understand with great diligence how one should practice or meditate, and then practice accordingly. Therefore, as mentioned earlier, one should generate diligence, reduce food intake, measure one's diet, straighten one's mind, and keep one's mind from being distracted, focusing single-mindedly on the object of meditation. What would happen if one did not do this? If one's mind is distracted by the objects of the six senses, then that person, like food in the mouth, is between the fangs of the demon of afflictions such as attachment and aversion, and will inevitably harm merit, cut off the life of liberation, and thus suffer. The second part includes: a brief explanation and a detailed explanation. The first aspect: So, how should one abandon distraction? One should abandon associating with many people, the body should be separated from mutual hustle and bustle, abandon attachment to desires, etc., and the mind should abide in a state of being separated from the thoughts of the three times, so that all external and internal distractions will not arise. Abandoning afflictions requires abandoning distractions, and abandoning distractions requires relying on solitude with two qualities. Therefore, for the sake of bodily solitude, one should abandon attachment to meaningless worldly affairs; for the sake of mental solitude, one should
Chinese
必须完全舍弃一切分别念，修习禅定，即使只有一个朋友，也会障碍禅定，因此如果想要真正修习禅定，就必须独自一人住在寂静的地方。第二，舍弃世间和舍弃分别念，其中第一点是解释必须舍弃世间的原因。应当舍弃对内心有情众生的世间之贪恋。应当舍弃对外在利养等世间之贪恋。舍弃之后，依靠寂静功德的方式有四种，第一种是：由于对内心有情众生执着，以及对外在利养等贪恋，就不会舍弃世间的喧嚣，也无法舍弃，因此，应当完全舍弃这些执着和有，具有取舍之位、闻思之智慧的智者应当这样行持。如何行持呢？如《法集经》所说：“从如理作意中，如实见。”就像这样，对于心的放、行、住、坐获得自在，或者将身心调柔的安乐作为殊胜之处，或者对于不可战胜的集合等等，以心一境性安住的止观禅定，以及与通达诸法实性的智慧双运者，了知能够彻底摧毁烦恼的习气，因此首先必须依靠九住心等方法，寻求和修习止。而观的因或所依，也就是止的禅定，也必须对内心有情众生和外在利养等世间不生执着，住在寂静处修习禅定才能成就，因为是现前欢喜而成就，而不是其他方式，因此，这是无误的正道次第。第二佛陀无著说：“具戒、住戒、闻、思者，应勤修习禅定。”智慧是止观的因果二者。龙树菩萨说：“无慧则无定，无定亦无慧，谁具此二者，能如鸟迹寻，生死之大海。”以及，胜友所问：像那样的烦
English
One must completely abandon all conceptual thoughts and meditate on samadhi. Even having just one friend can obstruct samadhi. Therefore, if one truly wishes to cultivate samadhi, one must dwell alone in solitude without any friends. Secondly, there are two aspects: abandoning the world and abandoning conceptual thoughts. The first aspect explains the reasons for abandoning the world. One should abandon attachment to the world of inner sentient beings. One should abandon attachment to the world of external gains and so on. After abandoning, there are four ways to rely on the qualities of solitude. The first is: Because of attachment to inner sentient beings and craving for external gains and so on, one does not abandon the busyness of the world and is unable to abandon it. Therefore, one should completely abandon these attachments and existence, and a wise person who possesses the wisdom of discernment, listening, and contemplation should practice in this way. How should one practice? As it is said in the *Dharma Samgraha Sutra*: "From proper attention, one sees things as they truly are." Just like that, having freedom over the mind's letting go, going, staying, and sitting, or making the bliss of pliancy a special quality, or for invincible collections and so on, those who engage in the union of shamatha samadhi, where the mind abides in one-pointedness, and vipashyana, the wisdom that knows the suchness of the nature of all dharmas, understand that they can completely destroy the habitual tendencies of afflictions. Therefore, one must first rely on the nine stages of mental abiding and so on to seek and cultivate shamatha. And that shamatha samadhi, which is the cause or basis of vipashyana, must also be without attachment to the inner sentient beings and the external world of gains and so on. Meditating on samadhi in a solitary place will accomplish it, because it is accomplished through manifest joy, and not by other means. Therefore, this is the unmistaken order of entering the correct path. The Second Buddha, Asanga, said: "One who has discipline, abides in discipline, listens, and contemplates, should diligently cultivate meditation." Wisdom is both the cause and effect of samadhi. Lord Nagarjuna said: "Without wisdom, there is no samadhi; without samadhi, there is no wisdom. Whoever possesses these two can cross the ocean of existence like tracing the path of a bird." And, what was asked by Gangpo, such afflictions
Chinese
如果想要舍弃烦恼，就应当舍弃所获得的利益。舍弃之后，最好安住在寂静的地方，应当修习空性的法。如是说。第二，自己没有常恒的依靠，谁会对没有常恒依靠的无常的朋友、亲戚、善知识产生真实或确定的执着呢？不应该对他们产生执着。如果执着会怎么样呢？如果执着，不仅暂时，甚至在千百世中，也无法看到和获得内心痛苦、令人愉悦的少许快乐。暂时来说，如果看不到令人愉悦的朋友，就不会感到高兴和快乐，思索和观察他们会扰乱心绪，内心也无法安住在禅定中。如果见到和遇到那位朋友，也不会感到满足和厌倦，像以前一样执着和贪恋他们，使自己的内心完全痛苦。如《广大游戏经》中说：以欲望的功德而获得的快乐，就像喝咸水一样，永远不会满足。如是说。如果对亲戚、朋友、有情众生产生执着和贪恋，一定会遮蔽证悟真实本性的意义。对轮回的痛苦生起的厌离心也会使原有的消失，以后的也不会生起，最终在那位朋友死亡或离别时，内心会因悲伤而非常痛苦。仅仅是对那位朋友贪恋和执着的心，也会使今生毫无意义地被罪恶和痛苦所消磨。仅仅是对无常和不稳定的朋友产生执着和贪恋，也会使获得无变金刚果位的无上修法事业毁坏，因此应当舍弃对他们的执着。孩童有三种，即相对于老年人、圣者和智者而言的三种，这里指的是后两种，尤其是最后一种，即与各自的凡夫愚童在身语意三门的行为上相同，一起享受共同的命运，一定会堕入恶趣并转生在那里。衣服就像抹布一样，食物是劣质的，住所是寺庙里。
English
If you want to abandon afflictions, you should abandon all gains. Having abandoned them, it is best to dwell in a secluded place, and you should meditate on the Dharma of emptiness. As it is said. Secondly, since oneself has no constant reliance, who would truly or certainly cling to impermanent friends, relatives, and spiritual friends who have no constant reliance? One should not cling to them. If one clings, what will happen? If one clings, not only temporarily, but even in thousands of lifetimes, one will never see or obtain even a little bit of the happiness that is pleasing to the heart. Even temporarily, if one does not see that pleasing friend, one will not be happy or joyful, and thinking and contemplating about them will disturb the mind, and the mind will not be able to abide in samadhi. Even if one sees and meets that friend, one will not be satisfied or satiated, and as before, one will cling to and crave them, causing one's own mind to be completely tormented. As it is said in the Extensive Play Sutra: "The joy obtained from the qualities of desire is like drinking salty water, never becoming satiated." As it is. If one clings to and craves relatives, friends, and sentient beings, it will certainly obscure the seeing of the meaning of true suchness. The mind of weariness towards the suffering of samsara will also destroy what was previously there, and will not arise later, and ultimately, when that friend dies or departs, the mind will be greatly tormented by sorrow. The mind that only craves and clings to that friend will also cause this life to pass meaninglessly with sin and suffering. Merely clinging to and craving impermanent and unstable friends will also destroy the very activity of practicing Dharma that leads to obtaining the supreme, unchanging state of Vajra, therefore one should abandon clinging to them. There are three kinds of children: those relative to the elderly, the noble, and the wise. Here, it refers to the latter two, especially the last one, that is, if one shares the same fortune and engages in the same actions of body, speech, and mind with the foolish children who are ordinary individuals, one will certainly go and be born in the lower realms. Clothes are like rags, food is bad, and the place is in the monastery.