Chinese
也就是说，首先是寻找和积聚没有的东西的痛苦，中间是守护已得之物的痛苦，最后是被敌人、盗贼等夺走的痛苦。为了积聚和守护马、财富、受用等，所有地位高低的人，包括神、上师、上级官员等，都在屋内早起晚睡，白天忙碌，夜晚烤火，忍受寒冷、饥饿、干渴等痛苦，不顾辛劳，不顾身命，遭受各种痛苦的折磨。例如，最初为了得到一匹马而经历的辛劳和疲惫的痛苦，就像得到一匹马一样；中间为了守护那匹马，自己不得闲暇，夜晚不得安睡，像仆人一样伺候那匹马，这是守护的痛苦，就像守护一匹马一样；最后，那匹马死了或者被敌人、盗贼夺走，捶胸顿足的痛苦，就像失去一匹马一样。同样，即使是对于财富、牲畜和羊，也会经历同样的难以忍受的痛苦。因此，要知道财富受用是产生今生来世一切衰败和无尽痛苦的根源。所以，对于财富受用产生贪恋和执着，导致心神散乱的人，没有时间修习三学之道，因此没有从有寂的痛苦，三界轮回中解脱的机会。像这样，对于财富受用产生贪恋和执着的人，一是没有少欲知足、不贪执的圣者之种姓；二是没有断除对于欲望的贪执，因此自相续中连禅定的近分定都无法生起，没有生起禅定，就没有生起胜观的基础；三是没有断除对于欲望的贪恋，因此仍然会不由自主地在轮回中受生，和以前一样，所以没有从有寂的痛苦中解脱的机会。例如，以前有一个人，因为贪恋三个金瓶而死后多次转生为蛇，缠绕在金瓶上。如《亲友书》中所说：‘多财之士多痛苦，少欲之人反不然，龙王头颅有多少，彼生痛苦亦如是。’
English
That is to say, first, there is the suffering of seeking and accumulating what is not there; in the middle, there is the suffering of protecting what has been obtained; and finally, there is the suffering of being robbed by enemies, thieves, etc. In order to accumulate and protect horses, wealth, enjoyment, etc., all people of high and low status, including gods, lamas, superiors, etc., get up early and sleep late indoors, busy during the day and warming themselves by the fire at night, enduring hardships such as cold, hunger, and thirst, disregarding labor, disregarding their lives, and suffering from various kinds of torment. For example, the suffering of hardship and fatigue experienced in order to obtain a horse is like obtaining a horse; in the middle, in order to protect that horse, one cannot be idle and cannot sleep at night, serving the horse like a servant, which is the suffering of protection, like protecting a horse; finally, when the horse dies or is robbed by enemies or thieves, the suffering of beating one's chest and feet is like losing a horse. Similarly, even for wealth, livestock, and sheep, one experiences the same unbearable suffering. Therefore, one should know that wealth and enjoyment are the root cause of all the decay and endless suffering in this life and the next. Therefore, those who develop attachment and clinging to wealth and enjoyment, causing their minds to be distracted, have no time to practice the three trainings of the path, and therefore have no opportunity to be liberated from the suffering of existence and the cycle of the three realms. Like this, those who develop craving and attachment to wealth and enjoyment, firstly, do not have the lineage of noble ones who are content with little desire and are not attached; secondly, without abandoning attachment to desire, even the preliminary concentration of meditation cannot arise in their own minds, and without arising meditation, there is no basis for arising insight; thirdly, without abandoning the craving of attachment to desire, one will still involuntarily take birth in samsara, as before, so there is no opportunity to be liberated from the suffering of existence. For example, in the past, there was a person who, because of craving for three golden vases, died and was reborn many times as a snake, coiling around the golden vases. As it is said in the Letter to a Friend: 'The wealthy suffer much, while those with few desires do not. The more heads a Naga king has, the more suffering arises from them.'
Chinese
也是如此。对于那些执着于欲妙且具有贪恋的人来说，如前所述，痛苦的过患非常多，而果报安乐的利益却很小，几乎只是根识相遇的刹那安乐而已。例如，就像拉着巨大车辆的众多牲畜中，哪个因利益小而啃食了一些草根，却遭受了身体被车轮碾压的巨大痛苦一样。即使是非常愚蠢的牲畜也能做到，很容易获得和成就的食物、衣服等受用，利益小而过患大的东西，为了成办它，却浪费了暇满的人身。《学颂》中说：“善逝道示引导众生已准备，心之大力人身何处能获得，此道天与龙亦不能得非天，飞禽持明人非人与腹行亦不能。”如是所说，具有能够成办菩提的圆满功德，这难以获得的殊胜人身，现在却被过去各种恶业所折磨的人们所摧毁，对于三藏的讲修、三学的修持、闭关、念诵、修行、口诀、善行等等一概不做，而是虚度光阴，白白浪费暇满人身，这实在是令诸佛菩萨及其眷属所悲悯之处。依靠欲妙而获得的内心安乐，必定是不恒常、不稳固的，必定会坏灭且无常，就像这样，生之尽头是死，聚之尽头是离，积之尽头是耗，高之尽头是堕落，并且为了这些，征服敌人、守护亲友、经商、务农、信仰供品、亡者财物等等，积累和享用这些的过患，会导致来世堕入恶趣地狱等等。因此，对于今生来世都没有恒久利益的大事，却在无始无终的时间里，为了轮回的事务、欲妙受用、成办的苦行等等的痛苦而疲惫不堪，从产生的大量烟雾般的痛苦聚合中，哪怕是极小的一部分，也无法与菩提
English
It is also like that. For those who are attached to and fond of desirable qualities, as mentioned before, the faults of suffering are extremely numerous, while the benefits of the resulting happiness are small, almost only the momentary happiness of the meeting of root consciousness. For example, just as among the many animals pulling a large chariot, whichever one eats some roots for a small benefit, but suffers the great pain of having its body crushed by the chariot wheels. Even very foolish animals can do it, easily obtaining and accomplishing food, clothing, and other enjoyments, things with small benefits and great faults. For the sake of accomplishing it, the leisure and endowment of human life is wasted. The 'Compendium of Training' says: 'The Sugata's path is shown, ready to guide beings, where can a human being with great mental strength be found? This path cannot be found by gods and nagas, nor by asuras, flying ones, vidyadharas, humans, non-humans, or those who crawl on their bellies.' As it is said, possessing the perfect qualities capable of accomplishing enlightenment, this supreme human body, which is difficult to obtain, is now destroyed by those tormented by various past evil deeds. They do not engage in the study and practice of the three pitakas, the practice of the three trainings, retreats, recitations, practices, instructions, virtuous deeds, etc., but instead waste their time and squander their leisure and endowment, which is truly a cause for compassion for the Buddhas and Bodhisattvas and their retinues. The mental happiness that relies on desirable qualities is certainly impermanent and unstable, and will inevitably perish and be impermanent. Just like this, the end of birth is death, the end of gathering is separation, the end of accumulation is depletion, the end of height is falling, and for these, conquering enemies, protecting friends, engaging in trade, farming, religious offerings, the wealth of the deceased, etc., accumulating and enjoying these things leads to falling into the lower realms and hells in the next life. Therefore, for the sake of great matters that are not of lasting benefit in this life or the next, one is exhausted by the sufferings of cyclic existence, desirable qualities, enjoyments, and the hardships of accomplishment, etc., throughout beginningless and endless time. Even a small portion of the vast collection of sufferings, like rising smoke, cannot compare to enlightenment.
Chinese
即使勤奋地实践菩萨行，现在也能成就佛果，但对于贪图享乐的人来说，菩提行比痛苦更巨大和漫长，因此无法从中获得菩提大果佛位。如果贤者们深思贪恋欲望的恶果，即堕入地狱、饿鬼、畜生等恶道的剧烈痛苦，那么用刀剑斩断、毒药杀害、大火焚烧、坠入悬崖以及与敌人交战所带来的恐惧，都无法与之相比。因为那些只能夺走今生的性命，却无法将人抛入恶道。第三是忆念寂静的功德：因此，对于内为女人、外为利养等欲望，其比毒药更甚的过患感到厌倦和灰心，从而对寂静处的功德生起欢喜和喜悦。因此，外在没有为了朋友和利养等而争斗的空虚，内在也没有贪嗔等烦恼的空虚，凭借寂静处的加持，一切散乱自然平息的宜人且令人愉悦的森林之中，例如，伟大的国王们安住在以旃檀香降温的殊胜宫殿中，但比这更殊胜的是，具足菩萨圣法之分的圣者们，安住在月光和胜过旃檀香的清凉所降温的宽敞平坦的大石板宫殿中，极其令人愉悦。 国王被用镶有宝石柄的拂尘扇凉，但比这更殊胜的是，白天没有人的往来，夜晚没有声音的喧嚣，极其寂静祥和的森林，微风吹拂，摇动凉扇，国王思索着如何治理国家，而他们则一心想着如何利益无边无际的其他众生，彼此稍微靠近，今生安乐，来世也安乐幸福。在无人占有的空房、宜人的树下和洞穴中
English
Even if one diligently practices the conduct of a Bodhisattva, one can attain the fruit of Buddhahood in this very life. However, for those attached to worldly pleasures, the conduct of Bodhisattva is more immense and prolonged than suffering, and therefore, the great fruit of enlightenment, Buddhahood, cannot be obtained from it. If the wise contemplate the dire consequences of clinging to desires, such as the intense suffering of falling into hells, hungry ghosts, animals, and so on, then even the fear of being cut by weapons, killed by poison, burned by great fires, falling into precipices, and engaging in battles with enemies cannot compare. For those can only take away the life of this existence, but cannot cast one into the lower realms. The third is remembering the benefits of solitude: Therefore, having become weary and disheartened by the faults of desires, which are more potent than poison, such as women internally and gains externally, one should cultivate joy and delight in the virtues of solitary places. Therefore, there is emptiness because there is no arguing for the sake of external friends and gains, and there is also emptiness of inner afflictions such as attachment and hatred. Through the blessings of solitary places, all distractions naturally subside in pleasant and delightful forests. For example, great kings who possess the fortune of enjoyment reside in excellent palaces cooled by sandalwood, but even more excellent than that, noble Bodhisattvas who possess a share of the sacred Dharma reside in vast and smooth great stone slab palaces cooled by moonlight, which is even cooler than sandalwood, and are extremely delightful. The king is cooled by waving a jeweled-handled fan, but even more so, the forest is extremely gentle and peaceful, with no human traffic during the day and no noisy clamor at night. The wind moves, waving a cool fan. The king contemplates ways to govern the country, while they focus solely on benefiting limitless other beings, staying slightly close to each other, bringing happiness in this life and also happiness and joy in the next. In empty houses not possessed by others, under pleasant trees, and in caves
Chinese
在令人愉悦的地方，无论你想在那里居住多久，比如一年或一个月，都可以一直居住下去，并且摆脱了完全占有和守护住所及享用之物的痛苦。对于保护高位者、帮助和支持弱者、以及期望得到帮助或担心受到伤害等等，暂时都不需要考虑。可以尽情享受悠闲自在的生活，自由自在地做自己想做的事情，比如行走和居住，对住所、同伴和享用之物没有任何贪恋。与高低贵贱、敌友等任何束缚都没有关联，满足于居住的快乐。这种快乐即使是百神之主帝释天也很难获得。因为拥有的财富越多，就越不知足，就会被欲望所折磨。越是知足，就越能拥有快乐和幸福的财富。《亲友书》中说：“在一切财富中，知足是最好的，这是人天导师所说的。要时时知足，如果知足，即使没有财富，也是真正的富有。”就像这样。因此，在这种情况下，两次提到寂静的功德并不会显得重复。因为第一次是为了激发对寂静的喜爱，从而去那里居住。而第二次是为了在寂静处居住时，如果因为需要同伴、食物等而无法在那里居住，或者不喜欢那里时，通过吟唱和冥想佛陀和菩萨们赞叹的寂静功德，从而感到快乐和喜悦，以便能够居住下去。因此，这并没有重复的错误。第三，关于实际修习禅定，分为三个部分：连接并简要说明、详细解释修习禅定的方法、以及关于成就三摩地的方法的教导。第一部分是：通过上述的多种方式，反复思考外在远离喧嚣的功德、内在远离分别念的功德、秘密远离随心所欲的功德、以及处所寂静的功德，即三门寂静的功德是今生来世获得究竟安乐的圆满之因，从而断除对外在和内在事物的贪恋。
English
In delightful places, one can reside for as long as one wishes, whether it be a year or a month, and abandon all the suffering of completely possessing and guarding dwellings and enjoyments. For the time being, there is no need to consider protecting those in high positions, helping and supporting the lowly, or expecting help or fearing harm. One can freely enjoy a leisurely life, doing as one pleases, such as walking and dwelling, without any attachment to dwellings, companions, or enjoyments. Without any connection to bonds such as high and low status, enemies and friends, one enjoys the happiness of contentment with one's dwelling. Such happiness is difficult even for Indra, the lord of the gods, to obtain. For the more wealth one possesses, the more one becomes dissatisfied and tormented by desires. The more content one is, the more one possesses the wealth of joy and happiness. As it says in the 'Letter to a Friend': 'Among all riches, contentment is the best, as the teacher of gods and humans has said. Always be content; if you are content, even without wealth, you are truly rich.' Thus it is. Therefore, in this context, mentioning the qualities of solitude twice does not constitute a repetition. The first time is to inspire love for solitude, so that one goes there to reside. The second time is to enable one to reside there when, due to the need for companions, food, etc., one cannot reside there, or when one dislikes it, by chanting and meditating on the qualities of solitude praised by the Buddhas and Bodhisattvas, thereby feeling joy and happiness. Therefore, there is no fault of repetition. Third, regarding the actual practice of meditation, there are three parts: connecting and briefly explaining, explaining in detail the method of practicing meditation, and instructions on the method of accomplishing samadhi. The first part is: Through the many ways mentioned above, repeatedly contemplate the qualities of being separate from external busyness, the qualities of being separate from internal conceptual thoughts, the qualities of being secretly separate from self-desires, and the qualities of a solitary place, that is, the qualities of abiding in the solitude of the three doors are the cause of the perfection of ultimate happiness in this life and the next, thereby cutting off attachment to external and internal objects.