English
Just as it is said in the scriptures, striving to abandon the pursuit of inferior things, and because of seeing it as corresponding to yoga, striving to reverse conceptualization, that is the perfection of diligence. These are also mentioned in the Ornament of the Sutras: Having true joy in virtue, relying on faith and aspiration, increasing qualities such as mindfulness, being the antidote to afflictions, possessing qualities such as non-attachment, for these, these seven, after fully understanding such diligence, the wise will truly practice. Joy in virtue is the nature, faith and aspiration are the cause, the increase of mindfulness and samadhi etc. are the result, the mind without the three poisons is virtue, it is endowed with qualities. If divided, then for each of the three trainings, the body always does, respectfully does, speech always does, respectfully does, the mind always does, respectfully does, two by two, six in total, plus armor diligence is the seventh. The qualities are, in the Ornament of the Sutras it says: The sons of the Buddhas, with the nature of armor blessing, did unparalleled diligence, destroying the collection of afflictions of themselves and others, obtaining the supreme Bodhi. Merely relying on diligence, one can also place all beings in the three Bodhis. Diligence is completely grasped by wisdom, so it will not be exhausted in the world. Thus it is said. Regarding meditation, there are also ten aspects, among which it shows the cause of accomplishing meditation: Now I will explain meditation, first showing the cause of accomplishing meditation. Wanting meditation, one should abandon distraction and noise. Sensory pleasures are like autumn clouds, unstable like lightning, are of a changing nature, enjoyment is impermanent, like an illusory pavilion. At no time can one trust, so one should abandon these, and quickly rely on the peaceful forest. All compounded things are impermanent, all wealth is changing, life is impermanent, at no time is there any real meaning, therefore one should diligently meditate alone in the peaceful forest. In the Pratimoksha Sutra it says: The learned dwell happily in the forest, those whose youth has passed. And in the Silent Words it says: Enjoyment is as changeable as lightning playing in the clouds, this life is as quickly destroyed as water droplets attached to a lotus grove moved by the wind, deceptive youth, embodied beings
Chinese
因此，在这样观察之后，迅速地，智者们应学习能迅速成就禅定的殊胜瑜伽。如是说。显示不顺品的一面是这样的：欲望是产生破灭之因，积攒、守护和寻求带来痛苦，傲慢、贪婪和吝啬增长烦恼，引向恶趣并阻碍善趣之路，因此应少欲知足。像这样，外在的财物，也是寻求、守护、损害、不悦、贪婪、傲慢、欺骗等诸多不善的来源，导致堕入恶道，因此应当舍弃。龙树菩萨说：积攒、守护和寻求的痛苦，须知财富是无尽破灭之因。因此，应学习少欲知足。《亲友书》中说：一切财富之中，知足最为殊胜，这是天人导师所说。若您通晓殊胜之理，请恒常知足，即使没有财富，也是真正的富裕。如是说。显示财物是痛苦之因是：财物越多，痛苦也越多。例如，身体上的伤口有多少，痛苦就遍布多少。财富越多，痛苦也越多。减少财物则有无尽的快乐，因为损害少，没有敌人和盗贼的恐惧，受到众人赞扬，安住于圣道。事情少，心思简单，因此应当时常学习少欲。如果少欲，则受到众人赞扬，没有财富则无需防备敌人和盗贼，事情少，身心安逸，禅定自然成就，欺骗减少等等，功德很多。财富越多，痛苦也越多，就像有多少伤口就有多少疾病，或者像龙族的蛇头越多，痛苦就越多。《亲友书》中说：确定拥有越多，痛苦越多，少欲者则不然。龙族至尊有多少头，由此产生的痛苦就有多少。如是说。这样，对外在财物的贪求有诸多痛苦，对内在有情众生的执着也有无量的过患，争论
English
Therefore, having observed in this way, quickly, the wise should learn the supreme yoga that swiftly accomplishes the samadhi of meditation. Thus it is said. Showing the unfavorable side is like this: Desires are the cause of creating ruin, accumulating, guarding, and seeking bring suffering, arrogance, greed, and miserliness increase afflictions, leading to bad migrations and obstructing the path to good migrations, therefore one should be content with little desire. Like this, external objects of possessions are also the source of many non-virtues such as seeking, guarding, harming, displeasure, greed, arrogance, deception, etc., causing one to fall into bad destinies, therefore one should abandon them. Nagarjuna said: The suffering of accumulating, guarding, and seeking, know that wealth is the cause of endless ruin. Therefore, one should learn to be content with little desire. In the Letter to a Friend it says: Among all riches, contentment is the most excellent, this is what the teacher of gods and humans said. Always be content if you know the supreme, even without wealth, it is true prosperity. Thus it is said. Showing that possessions are the cause of suffering is: the more possessions, the more suffering. For example, as many wounds as there are on the body, so much suffering pervades. The more wealth, the more suffering. Those who reduce possessions have endless happiness, because there is little harm, no fear of enemies and thieves, praised by all, abiding on the noble path. Because there are few things to do and the mind is simple, one should always learn to be content with little desire. If one has little desire, one is praised by all, without wealth one does not need to guard against enemies and thieves, there are few things to do, the body and mind are at ease, samadhi is naturally accomplished, deception is reduced, and so on, there are many virtues. The more wealth, the more suffering, just as the number of wounds is the number of diseases, or like the more snake heads the nagas have, the more suffering there is. In the Letter to a Friend it says: Certainly, the more one possesses, the more suffering, those with little desire are not like that. As many heads as the supreme nagas have, so much suffering arises from them. Thus it is said. Thus, not only is there much suffering from desiring external possessions, but attachment to internal sentient beings also has immeasurable faults, disputes
Chinese
以及，贪执和，梵行衰损而堕恶趣，以及，被众人谴责等等。因为这是从执着贪欲为清净而产生的，所以应该舍弃。如《宝鬘论》中说：对女人的贪执大多是，从认为女人形体清净的心中产生。女人的身体实际上，没有丝毫清净之处。嘴是腐烂的口水，牙齿是污垢不净的容器。鼻子是脓、鼻涕、鼻水的容器。眼睛是眼屎、眼泪的容器。腹内是粪便和尿液，肺和肝脏是容器。因为愚昧无知没有看到女人，所以对她的身体产生贪执。就像不认识不清净的，瓶子却贪执它的装饰一样。世间无知愚昧的人们，也是如此对待女人。以及，无论是形体好还是形体丑，年老还是年轻，女人的形体都是不净的，你贪执的差别在哪里产生？如果说不净之物颜色好，非常隐秘且形状好，也不应该贪执它，女人的形体也是如此。内部腐烂，外部用皮肤覆盖，腐烂的味道是它的自性，明明非常令人厌恶，为什么没有看到？这皮肤也是不净的，像头发一样存在。就像不净的尸体的皮肤一样，怎么会变得清净呢？充满不净之物的瓶子，即使外面装饰得漂亮也会被嫌弃。自性不净的身体，充满不净之物，怎么不会被嫌弃呢？以及，从九个疮口流出污秽之物，明明就在眼前流淌，如果还不认识到身体是不净的，对你说了又有什么用呢？那些对不净的身体，进行打扮和赞美的人，唉呀，真是可耻又愚蠢！唉呀，世人应该感到羞愧！如此等等。下面讲述与世间人交往的过患：此外，与孩童交往的过患是无量的，罪业增长，不善自然而然地开始。善业减少，争吵和烦恼产生。做了好事也不知感恩，永远难以满足。事情多，事务多，被喧嚣所扰乱。就像身处火焰、毒蛇和猛兽之中一样，应该远离孩童。像这样，众生的想法是不同的，无论怎样也无法满足，行为
English
and, attachment and, the decline of pure conduct leading to rebirth in the lower realms, and, being condemned by all, and so on. Since this arises from holding onto attachment and desire as pure, it is appropriate to abandon it. As it says in the Precious Garland: Most attachments to women, arise from the mind that perceives women's forms as pure. In reality, there is not even a little bit of purity in a woman's body. The mouth is rotten saliva, the teeth are a container of unclean filth. The nose is a container of pus, snot, and nasal mucus. The eyes are containers of eye discharge and tears. The belly's interior is feces and urine, the lungs and liver are containers. Because of ignorance, not seeing the woman, one becomes attached to her body. Like not recognizing the impurity of a vase, yet being attached to its decorations. The ignorant and deluded people of the world, treat women in the same way. And, whether the form is good or the form is bad, whether old or young, all women's forms are impure, where does your attachment arise from? If an impure thing has a good color, is very hidden and has a good shape, one should not be attached to it, the same is true for a woman's form. The inside is rotten, the outside is covered with skin, the taste of decay is its nature, even though it appears very unpleasant, why have you not seen it? This skin is also impure, it exists like hair. Like the skin of an impure corpse, how can it become pure? A vase filled with impure things, even if the outside is decorated beautifully, is still despised. A body whose nature is impure, filled with impure things, how can it not be despised? And, from nine wounds, filthy things flow, manifestly flowing right before your eyes, if you still do not recognize that the body is impure, what benefit is there in telling you? Those who adorn and praise this impure body, alas, how shameful and foolish! Alas, people should be ashamed! So forth. The faults of associating with worldly people are explained below: Furthermore, the faults of associating with children are immeasurable, sins increase, and non-virtue naturally begins. Virtue decreases, and quarrels and afflictions arise. One does not appreciate what has been done, and it is always difficult to satisfy. There are many things to do, many affairs, and one is distracted by the noise. Like being in the midst of flames, snakes, and wild animals, one should stay far away from children. Like this, beings' thoughts are different, and no matter what, one cannot satisfy them, conduct
Chinese
在《入行论》中说：“众生欲乐各不同，诸佛尚且难令悦，我等凡夫更何能？”尤其现在五浊恶世的众生，是过去七佛等都未能调伏的刚强难化的，罪恶和烦恼日益增长，舍弃善法和寂静，以怨报德，无缘无故也从身语意三门去损害他人，诽谤圣法和圣者，事务繁多，事情众多，由于散乱和喧嚣，烦恼自然而生，就像住在猛兽、火或毒蛇之中一样难以亲近。如《入一切佛刹土经》中说：“如若住于猛兽中，何时亦不生喜乐，如是亲近愚童者，何时亦不生安乐。”又如《入行论》中说：“与童稚者共处时，必堕恶趣无疑矣，若以不等引彼等，亲近童稚有何益？刹那顷即成亲友，须臾之间复为敌，于悦意事反生嗔，令彼众生极难悦。语以利益反生嗔，反令吾人不行益，若不顺彼等心意，反欲嗔恚引恶趣。高者妒之平者竞，卑者傲之赞则怒，不悦意语则嗔恚，何时能令童稚喜？”如是等等。如果与他们交往，不可能不生起贪嗔和戏笑之语等不善业。如彼经中说：“与童稚者交往时，定生自赞毁他语，以及贪乐轮回等，种种不善诸业也。”依靠自己的眷属，对任何人产生贪恋和执着，以及他们的痛苦自己承担等等，以强烈的束缚捆绑自己的心，对他们用心和亲近，自己的佛法就会衰退，聚在一起时，彼此之间没有恭敬，但如果分离又会不高兴而感到痛苦等等，有无量的过失。如彼经中说：“若对众生起贪执，则于真实起覆障，亦坏厌离出离心，最终唯生忧伤苦。仅以一念之贪执
English
From the Engaging in Bodhisattva Behavior: 'The inclinations of sentient beings are diverse; even the Buddhas cannot please them all. What need is there to mention inferior beings like myself?' In particular, the degenerate sentient beings of this age are difficult to tame, even by the seven Buddhas of the past. Their wickedness and afflictions increase, they abandon virtue and peace, repay kindness with harm, and harm others through body, speech, and mind for no reason. They slander the holy Dharma and individuals, have many affairs and much to do. Due to distraction and busyness, afflictions arise naturally, making them difficult to associate with, like living among wild animals, fire, or poisonous snakes. As it says in the Entering the Realm of All Tathagatas: 'Just as one who dwells among wild beasts never finds joy, so too, one who associates with childish people never finds happiness.' And as it says in the Engaging in Bodhisattva Behavior: 'When associating with childish beings, one will surely fall into the lower realms. If one cannot lead them with equality, what is the use of associating with childish people? In an instant, they become friends, and in a moment, they become enemies again. They become angry at pleasing things, making it difficult to please those beings. If you speak of benefit, they become angry and turn me away from benefit. If you do not listen to their words, they will become angry and desire to lead you to the lower realms. They are jealous of the high, compete with the equal, are arrogant to the low, and become haughty when praised. If you speak unpleasant words, they become angry. When will one obtain benefit from childish people?' And so on. If you associate with them, it is impossible not to generate non-virtues such as attachment, aversion, and frivolous talk. As it says there: 'When associating with childish people, one will surely generate self-praise and disparagement of others, as well as talk that delights in samsara and all sorts of non-virtuous deeds.' Relying on one's own side, attachment and clinging arise towards anyone, and one's own mind is bound by strong bonds, such as taking on their suffering. By focusing on them and associating with them, one's own Dharma declines. When together, there is no respect for each other, but when separated, there is unhappiness and suffering, and so on, with immeasurable faults. As it says there: 'If one becomes attached to sentient beings, it obscures the very truth, destroys the mind of weariness and renunciation, and ultimately only gives rise to sorrow and suffering. With just a single thought of attachment.'