Chinese
转变。说因为有特别的意愿而回向，这也是魔的秘密语。然而，应该这样回答：如果为了他人的利益而发愿在轮回的尽头漂泊，那么文殊菩萨也应该漂泊。因为他的愿文中说：为了每一个众生，愿我停留在轮回的尽头。做了自他交换，实际上并没有和众生交换。即使有，也非常好，因为这是伟大的福德。用意识交换，众生和自己都是自己的心，因此他人的痛苦不会成熟在自己身上，自己的快乐也不会转移给他人。这样说，业果不会转移。在《业百篇》中说：自己所做的不会转移给他人，他人的业也不会转移给自己。众生因自己的积累而享受，被业的黑暗所遮蔽。罪恶不是善的根本，所以不能作为回向的原因，它不是恶趣和痛苦之外的原因。经文中也说：将此善根回向于无上菩提。没有说将此罪恶之根回向于无上菩提。因此，具有善的因，随愿回向就会转变。如果回向不适合作为因的东西，也不会转变，就像将天空回向于菩提也不会转变一样。因此，不要思考、不要听闻这种道理，更不用说实际去做并随之承认了。清净和增长将在下面讲述，所以这里不赘述。守护正念和正知的行为是：因此，日夜，恒时以正念、正知和谨慎，舍弃不善，修积善法如海。这样，三种意义上，戒律中最主要的是守护自己的心远离烦恼的集合。也要用正念、正知和谨慎这三种方式来守护心。因此，不忘失利益和过患的忆念，以及不忘失自己本性的忆念，就像弓箭的弦一样，非常重要。为什么呢？
English
It transforms. Saying that it is dedicated because of having a special intention is also considered a secret word of demons. However, such an answer should be given: If one wishes to wander in samsara for the sake of others until the end of samsara, then Manjushri should also wander. Because in his prayer it says: For the sake of each and every sentient being, may I remain until the end of samsara. Even if one has exchanged self and others, there is no actual exchange with sentient beings. Even if there were, it would be very good, because it is a great merit. Since both the sentient being and oneself exchanged in mind are one's own mind, the suffering of others does not ripen on oneself, and one's own happiness does not transfer to others. Thus, it is said that karmic results do not transfer. In the Hundred Karmas it says: One's own actions do not transfer to others, and the actions of others do not transfer to oneself in the same way. Sentient beings are obscured by the darkness of karma because they enjoy the portion accumulated by themselves. Since sin is not the root of virtue, it is not suitable as a cause for dedication; it is not a cause other than bad rebirths and suffering. In the scriptures it also says: Dedicate this root of virtue to unsurpassed enlightenment. It is never said anywhere to dedicate this root of sin to unsurpassed enlightenment. Therefore, whatever is dedicated with a virtuous cause and intention will transform into that. If one dedicates something unsuitable as a cause, it will not transform, just as dedicating the sky to enlightenment will not transform. Therefore, one should not think about or hear such teachings, let alone actually do them and then acknowledge them. Purification and increase will be explained below, so I will not elaborate here. The way to cultivate mindfulness and awareness is: Therefore, day and night, always with mindfulness, awareness, and vigilance, abandon non-virtue and accumulate the ocean of virtuous Dharma. Thus, in these three ways, the most important of the trainings is to protect one's own mind from the collection of afflictions. One should also protect the mind with these three: mindfulness, awareness, and vigilance. Therefore, not forgetting the benefits and faults, and not forgetting one's own nature, is as important as the string of a bow. Why is that?
Chinese
如果正念和正知衰退，善行也会衰退，恶行则会瞬间毫不费力地产生。《入行论》中说：无正知的盗贼，追随失念者，即使积聚了功德，也会像被盗贼偷走一样堕入恶趣。烦恼盗贼群，伺机而动，一旦找到机会，就会抢夺善行，甚至摧毁善趣的生命。因此，不要从正念的意门中，片刻也不放松。如果放松，就要忆念堕入恶趣的痛苦，并保持警觉。又，通过清净的正知，也必须守护自心，例如学习、学习的利益、衰退的过患，以及轮回和涅槃的缺点和优点等等。例如，世间的长者们，凭借对过去诸多善恶的了解，以正知舍弃恶行，行持善事，这与佛法相同。像这样，日日夜夜以具足正知来成办一切善事，观察自己的身语意三门中善与不善是如何产生的，像数石子等一样计数，舍弃不善，行持善事，这就是守护正知。如《入行论》所说：对于身心的状态，应当再三观察，总之，这就是守护正知的特征。因此，守护正念和正知至关重要。如《入行论》所说：对于想要守护自心的人们，正念和正知，即使面临生命危险，也应当守护，我就是这样合掌祈请的。又，以谨慎也能守护自心，即依靠自己不造作烦恼的羞耻心，以及因害怕他人指责而守护不善的惭愧心。这二者是谨慎的体性，因此能守护烦恼。此外，从烦恼中解脱出来，行持解脱之善的谨慎。在《摄阿毗达磨论》中说：何为谨慎？即安住于无贪、无嗔、无痴，并伴随精进，修习善法，以及从一切有漏法中守护自心，从而圆满世间和出世间的一切圆满。
English
If mindfulness and awareness decline, virtue will also decline, and non-virtue will arise in an instant without effort. As it says in the Bodhisattvacaryāvatāra: 'Thieves without awareness, following after those who have lost mindfulness, even if they accumulate merit, they will go to the lower realms as if stolen by thieves.' This assembly of afflictive emotion thieves seeks opportunities. Once they find an opportunity, they steal virtue and even destroy the life of happy migrations. Therefore, do not let go from the gate of mindfulness, not even for a moment. If you do, remember the suffering of falling into the lower realms and keep vigilant. Also, through pure awareness, one must also protect one's mind, such as learning, the benefits of learning, the faults of decline, and the faults and benefits of samsara and nirvana, and so on. For example, the elders of the world, relying on their knowledge of many past good and bad deeds, abandon bad deeds and engage in good deeds with awareness, which is the same as the Dharma. In this way, day and night, accomplish all virtuous deeds with awareness, observe how good and non-good arise in your own three doors of body, speech, and mind, count like counting pebbles, abandon non-good, and engage in good deeds, this is protecting awareness. As it says in the Bodhisattvacaryāvatāra: 'For the state of body and mind, one should observe again and again, in short, that is the characteristic of protecting awareness.' Therefore, it is essential to protect mindfulness and awareness. As it says in the Bodhisattvacaryāvatāra: 'For those who want to protect their minds, mindfulness and awareness, even if faced with life-threatening danger, should be protected, I thus join my palms in supplication.' Also, one can protect one's mind with conscientiousness, that is, the shame of not creating afflictive emotions relying on oneself, and the embarrassment of protecting non-virtue for fear of others' accusations. These two are the nature of conscientiousness, therefore they can protect afflictive emotions. Furthermore, the conscientiousness of turning away from afflictive emotions and practicing the virtue of liberation. In the Abhidharmasamuccaya it says: What is conscientiousness? It is abiding in non-attachment, non-hatred, and non-ignorance, and accompanied by diligence, meditating on virtuous dharmas, and protecting the mind from all contaminated dharmas, thereby perfecting all the perfections of the mundane and supramundane.
Chinese
是说具有成办一切事业的能力。如果安住于精进，一切善与吉祥都能成就，不住于精进则不能成就。而且，（经中）也说精进是所有佛法的根本。《亲友书》中说：‘精进是甘露之所在，无精进，是死亡之所在，能仁如是说。因此，为了增长善法，您应恭敬恒时具精进。’《三摩地王经》中说：‘布施、持戒、忍辱等，所有被称为善法的，精进是这一切的根本。’《宝髻所问经》中说：‘什么是精进呢？就是尽力修持一切善法。菩萨的精进能庄严菩提之心，是菩提之道的根本，是成就智慧之法的处所，是积累和分别执持善法，不浪费先前听闻之法，积聚应积聚之法，不积聚遮蔽之法。’如是，如果不能以忆念、正知、精进这三者来摄持，那么先前已有的听闻等也会退失。仅仅有信心、听闻和精进，也会被堕落的垢染所染污，不清净，因此不能从轮回和恶趣中解脱。《入行论》中说：‘具有无正知之心者，其闻思修皆如，漏底之瓶中水，不复能安住。多闻具信勤精进，然因无知过失故，终成犯堕染污者，彼等亦定趋下流。’因此，在一切时处都要观察自己的心，无论如何都要致力于不散乱，而且要努力行持与之相应的善法，如顶礼和绕转等，不让不善法增长。在寂静处时，也要致力于禅定等真实之善法，不要完全处于放任自流的状态。无论做什么，在没有完成之前，都不要涉足其他很多事情，因为那样会成为成就此事的障碍。比如，在行布施的时候，虽然持戒也是很重要的，但只要不破戒就可以了，不要把精力放在持戒上。
English
It is said that it has the ability to accomplish all tasks. If one abides in diligence, all good and auspicious things will be accomplished, and if one does not abide in diligence, they will not be accomplished. Moreover, it is said that diligence is the root of all the Buddha's teachings. The Letter to a Friend says: 'Diligence is the abode of nectar, and non-diligence is the abode of death, as the Able One has said. Therefore, in order to increase virtue, you should always be respectful and diligent.' The King of Samadhi Sutra says: 'Generosity, discipline, patience, and so on, as many as are called virtuous dharmas, diligence is the root of all of them.' The Sutra Requested by Jewel Crest says: 'What is diligence? It is to strive to practice all virtuous dharmas. The diligence of a Bodhisattva adorns the heart of Bodhi, is the root of the path to Bodhi, is the place for accomplishing the dharmas of wisdom, is the accumulation and separate holding of virtuous dharmas, does not waste the dharmas previously heard, accumulates the dharmas to be accumulated, and does not accumulate the dharmas that obscure.' Thus, if one cannot be restrained by the three: mindfulness, awareness, and diligence, then the previously existing hearing and so on will also decline. Even if there is only faith, hearing, and diligence, one will be stained by the defilements of falling, and will not be pure, and therefore will not be liberated from samsara and the lower realms. The Bodhicaryavatara says: 'Those who have minds without awareness, their hearing, thinking, and meditation are like water in a leaky pot, and cannot remain. Even if they are learned, faithful, and diligent, they will still be stained by the fault of unawareness, and will surely go to the lower realms.' Therefore, at all times and in all places, one must examine one's own mind, and in any case, one must strive not to be distracted, and one must diligently practice the corresponding virtuous deeds, such as prostrations and circumambulations, and not allow non-virtuous deeds to increase. When in a solitary place, one should also engage in genuine virtuous deeds such as meditation, and not be completely in a state of indifference. Whatever one does, one should not engage in many other things until it is completed, because that would be an obstacle to the accomplishment of that thing. For example, when giving alms, although keeping the precepts is also very important, it is enough to not break them, and one should not put one's efforts into keeping the precepts.
Chinese
应当着重于布施，并且要了解何时应做、何时应禁止、何者为优、何者为劣，进行辨别非常重要。如经中所说：在布施的适当时机，据说应保持戒律的平静。对于已经决定要做的事情，不要再考虑其他事情。以专注的心，暂时完成那件事。如果那样做，一切都会很好。否则，两件事都不会成功。正如查纳卡所说：如果未完成前一件事就去做另一件事，两件事都不会成功，只会徒增疲劳。如果一只脚没有站稳，就抬起另一只脚，就会导致跌倒。正如之前所说：不要因为小事而放弃大事，最重要的是考虑他人的利益。正如《学集论》中所说：要像保护尚未成熟的药树一样守护它，成熟后才能利益他人。同样，在没有获得圣位之前，也不要放弃和守护这个身体。正如经中所说：在慈悲心未清净之前，不应舍弃身体。这表明，即使做了小小的善事，如果因此失去更大的善事，也应保留小善。对于波罗蜜多的善行，如果从高到低地学习和教导，应做更高的，而对较低的保持平静。正如经中所说：布施等波罗蜜多，应从高到低地修习。在《宝积经》中说：如果有人以欢喜心，一百年里行布施，不如有人一天守护戒律，后者更为殊胜。因此，了解情况而守护戒律非常重要。此外，关于每日的修行次第、饮食的次第以及行为举止等，也将简要地叙述。首先，在起床时，应忆念三宝和菩提心而起身。如果在梦中看到罪恶，应立即忏悔，如果梦到善事，只需随喜即可。因为白天和夜晚在心的习气上是相同的。在《中观宝鬘论》中说：舍利子，如果通过白天修习般若波罗蜜多而增长，那么在梦中修习也会增长，因为梦境和白天没有区别。然后，按照之前所示的