Chinese
不离勇猛盔甲，为究竟之目的，即圆满佛地之断证功德，其方法为以戒律三学所摄之十度，圆满十地菩萨之体性，需以四种学道次第而行。如初学者应断除恶行，其次以信行者应积聚善法，证得圣位后应着重学习利益众生之戒律。如前所述，现在即使在初学者的阶段，也应尽力将真实之戒律与另外二者相结合，从而逐渐圆满五道之所有功德，发起精进。最重要的是，发誓为利他而修道，并且不要让实际努力的意乐和行为两者再次减弱。就像船长索朗伦巴为了消除众生的贫困，从珍宝岛取出的宝珠掉入大海深处，但他并不像想要用手捧干海水一样放弃，最初的誓言无论遇到什么情况都不能放弃和改变。但现在我们这些浊世之人，通常对善事没有誓言，或者即使有，也因心力薄弱而只能维持很短的时间，只能发很少的善愿，这是很糟糕的。如果突然生起出离心等善念，并发誓受戒，或者只是承诺和发誓要取舍善恶，但由于誓言松懈，以及羞耻心和廉耻心微弱等原因，不要说来世，即使是现在，也不顾及他人的羞辱、闲言碎语和恶评，从而破坏戒律和誓言，违背承诺和誓言。考虑到这种情况，如果每天不重新发誓，并在取舍之处努力，那么痛苦和烦恼何时才能结束呢？《入行论》中说："昼夜不懈怠，吾苦何时尽？" 因此，应通过意乐和行为两种方式来修道。
English
Without separating from the armor of courage, for the ultimate purpose, which is to perfect the qualities of abandonment, realization, and activity of the Buddha's stage, the method is to perfect the nature of the ten Bodhisattva grounds with the ten perfections gathered by the three trainings of discipline, gathering, and benefiting others, one must proceed through the progression of the four paths of learning. As beginners should refrain from misdeeds, then those with faith should accumulate virtue and dharma, and after attaining the noble stage, one should mainly train in the discipline of benefiting sentient beings. As mentioned before, even in the stage of beginners, one should strive to combine the actual discipline with the other two as much as possible, thereby gradually perfecting all the qualities of the five paths, and initiating diligence. Most importantly, having vowed to practice the path for the benefit of others, one should not allow both the intention and action of actual effort to weaken again. Just as Captain Sonam Loden, in order to eliminate the poverty of sentient beings, took a jewel from the Isle of Jewels, which fell into the depths of the ocean, but he did not give up like someone who wants to dry the ocean by scooping out handfuls of water. The initial vow must not be abandoned or changed by any circumstances. But now, we degenerate beings generally have no vows towards virtue, or even if we do, we can only maintain them for a short time due to weak minds, and we can only make very few virtuous aspirations, which is terrible. If suddenly a virtuous motivation such as renunciation arises, and we vow to take vows, or just promise and vow to adopt and abandon good and evil, but due to the laxity of the vow, and the weakness of shame and embarrassment, not to mention the next life, even now, we do not care about the humiliation of others, gossip, and bad reviews, thereby breaking vows and commitments, and violating promises and vows. Considering this situation, if we do not renew our vows every day and strive in what to adopt and abandon, when will this suffering and affliction end? As it is said in the Bodhisattvacharyavatara: "If I do not strive day and night, when will my suffering end?" Therefore, one should practice the path through both intention and action.
Chinese
进入正道后，无论生起多少道的功德，都不能因此而满足。无论断除了多少过失，在相续中生起了多少功德，在未获得断尽一切过失、具足一切功德的佛果之前，仍然有需要断除的过失，有需要修证的更高功德，所以不能放弃精进。总的来说，现在这些持有出家形象的人，虽然自称是释迦牟尼佛的追随者，但对于世间财物受用，却无论有多少都不满足，即使找到一点毒药也要积攒起来。而对于不应满足的佛法，却只学习一部经论就说足够了，守护一两种戒律就觉得足够了，这些都是颠倒取舍，所以必须了解这些道理。因此，像前面所说的那样，以精进为助伴，依止三学的修行者们，就像风控制木棉一样，心中所希求的暂时和究竟的自他利益都能成就，这是确定无疑的。特别是，认为生命没有空闲，这是精进的支分，是懈怠的对治，所以应该这样思维：我的这个生命，虽然像白天的景象一样，拥有亲友、财富、受用等圆满，但生命耗尽的方式，就像太阳趋向西山一样迅速，刹那刹那地耗尽，最终会迅速地、迅速地，像影子越来越近，黑暗降临一样，被死亡的黑暗所触及。正如所说：生命像太阳一样渐渐远去，死主像影子一样渐渐逼近。那时，这个人死后，亲友们会商量说：这些受用应该这样处理，还会进行遗物的分配等等，看到这些轮回的行径，世间人的事务比夜晚的星星还要多，但是，没有一样是自己能支配和跟随的。如果没有自己所造的善业，那么后人会用受用供养
English
Once you have entered the path, you should not be content with whatever qualities of the path may arise. No matter how many faults you have abandoned and how many qualities you have generated in your mind-stream, as long as you have not attained the state of Buddhahood, which is the exhaustion of all faults and the possession of all qualities, there are still faults to be abandoned and higher qualities to be attained, so you should not abandon diligence. In general, those who now hold the image of renunciates claim to be followers of the Teacher, but they are never satisfied with worldly wealth and possessions, no matter how much they have; they hoard even a little poison that they find. But as for the Dharma, with which one should not be satisfied, they say that it is enough to study just one text, or that it is enough to keep one or two vows. These are all mistaken ideas of what to adopt and what to abandon, so it is important to understand these things. Therefore, those who practice the path, relying on diligence as a companion to the three trainings, as mentioned above, will accomplish all their temporary and ultimate aims for themselves and others, just as the wind controls cotton; this is certain. In particular, thinking that life has no leisure is a branch of diligence and an antidote to laziness, so you should think like this: Although my life is full of friends, wealth, possessions, and so on, like the light of day, the way life is exhausted is like the sun quickly moving towards the western mountains, exhausted moment by moment, and eventually, quickly, quickly, like the shadow getting closer and closer and darkness falling, it will be touched by the darkness of death. As it is said: Life goes away like the sun, the lord of death comes closer and closer like a shadow. At that time, after this person dies, relatives and friends will discuss what to do with these possessions, and they will distribute the remains, and so on. Seeing these cyclical behaviors, the affairs of worldly people are more numerous than the stars in the night, but none of them can be controlled or followed by oneself. If there is no virtue of one's own making, then the descendants will use the possessions to make offerings
Chinese
即使做了那些，也无法从中阴的恐惧等中解脱。如《入行论》云：阎魔使者所执持，亲友有何益，知识有何益？彼时唯有福德能救护，然我向来未依仗。如是思维，发起精进。如龙树云：若头或衣裳，忽然着火时，为息灭彼故，舍弃诸作为，为令不再生，当勤求努力，此较更殊胜，无余更要事。这是劝勉精进之语，是迅速的极致。因此，必须发起不与懈怠相混杂的精进。如《念住经》云：一切烦恼之根本，即是懈怠存于何？何者有一懈怠者，彼则一切法皆无。如是，伴随着懈怠的过患，小小的水池，充满泥泞，在下雨等时候，似乎持续流淌，但在其他时候，要么断流，要么聚集在一处。有时精进，但因懈怠的控制而断流，因此三乘的道路都无法成就。特别是大乘道的相违品，执着于仅仅是自己的利益，即使修行道路，也堕入寂静一边的极端，在灭尽的法界中，伴随着微细的习气，心的相续停滞，因此无法到达遍知的境界。因此，凭借这些过患，伴随着清净的精进之友，以缓慢流淌的方式行走在道路上，就像四大河流，如果小溪流向一方而干涸或停滞，就不是那样，而是像自然流入大海一样，直到到达一切种智的智慧大海，始终以不懈怠的恭敬和恒常的精进，在果位上摇曳，以迅速的方式行走，不舍弃这样的苦行。如是说，《经庄严论》云：头上顶着众生重担的菩萨，缓慢行走是不庄严的。因为自身和他人被各种束缚紧紧束缚，所以应该百倍地努力。第五是禅定的波罗蜜多。
English
Even having done those things, one cannot escape from the fear of the bardo, etc. As it is said in the *Bodhicharyavatara*: When seized by the messengers of Yama, what help are relatives, what help are friends? At that time, only merit can protect, but I have never relied on it. Thinking in this way, one should generate diligence. As Nagarjuna said: If suddenly a fire breaks out on your head or clothes, having abandoned all other activities in order to avert it, you should strive to ensure that rebirth does not occur. There is no other need that is more supreme than this. This is a speech that urges diligence, it is the ultimate in speed. Therefore, one must generate diligence that is not mixed with laziness. As it is said in the *Satipatthana Sutra*: The one root of all afflictions is laziness; where is it found? Whoever has one laziness, for them, all dharmas are absent. As such, accompanied by the faults of laziness, small ponds filled with muddy turbidity appear to flow continuously when it rains, etc., but at other times, they either cease to flow or gather in one place. Sometimes one is diligent, but due to the control of laziness, the flow ceases, and therefore none of the paths of the three vehicles are accomplished. In particular, the opposing factor to the Mahayana path is clinging to one's own benefit alone. Even if one practices the path, one falls into the extreme of one-sided peace, and in the realm of cessation, accompanied by subtle habitual tendencies, the stream of mind stagnates, and therefore one does not reach the state of omniscience. Therefore, with these faults, accompanied by the friend of pure diligence, one should proceed on the path in a slow-flowing manner. It is not like the four great rivers, where small streams flow to one side and dry up or stagnate, but rather like naturally flowing into the great ocean, until one reaches the great ocean of wisdom of all aspects of omniscience, one should always, without relaxation, with respectful effort and constant effort, sway in the state of fruition, and proceed swiftly, without abandoning such ascetic practice. As it is said in the *Ornament of the Sutras*: A Bodhisattva who carries a heavy burden of sentient beings on his head is not beautiful walking slowly. Because oneself and others are tightly bound by various bonds, one should make a hundredfold effort. Fifth is the paramita of meditation.
Chinese
关于宣说禅定，分为两部分：宣说成就禅定的因缘聚合，以及宣说真实的禅定。第一部分有五点：赞叹森林的处所，舍弃对受用的贪执，舍弃对恶友的贪执，舍弃对世间的贪执，忆念寂静的功德。第一点是赞叹森林的处所：在任何地方，所有的地基都被各种草地和灌木覆盖，那里有颜色像孔雀颈部一样非常美丽的森林，各种树木的枝条向四面八方伸展，用树叶、花朵和各种果实来装饰。在地面上，各种颜色的花朵像展开一样，花瓣全部盛开，花蕊饱满，蜜蜂们歌唱、飞舞、摇曳，围绕着它们，等等，在令人愉悦的茂密的地方，微风吹拂，美妙的香气飘向四面八方的药草丛中。清凉的溪水发出不太粗糙的声音，从良好的台阶上落下，发出悦耳的声音。在一些地方，湖泊、池塘、水池和水洼等，被蓝色的莲花环绕，天鹅和鸭子等水鸟，羽毛美丽，发出悦耳的声音，行为非常寂静，许多都依赖于此。在山坡上，有美丽的岩石山，表面光滑，颜色油亮，在它们的中心有天然的洞穴。在上方、下方和各个方向，有岩石阶梯和各种图案，色彩斑斓，形状像悬崖和马鞍，装饰着山雀。在山坡和山脚下，年轻的野兽们一起嬉戏很舒适，没有伤害的想法，许多都在玩耍和奔跑，非常美丽。此外，山峰的顶部被月亮的头盔装饰得很漂亮，脖子上覆盖着像丝绸一样展开的绿色草地，腰间缠绕着雨云。并非令人厌恶的本性，而是产生内心喜悦的森林，比天女的形象还要美丽的腰带，是用幼小的木棉花串联起来的，形成了网状和半网状的形状，树枝的嫩枝摇曳，像悬挂着珍珠项链一样的树叶和花
English
Regarding the explanation of meditative concentration, there are two parts: explaining the collection of causes for accomplishing meditative concentration, and explaining the actual meditative concentration. The first part has five points: praising the place of the forest, abandoning attachment to enjoyment, abandoning attachment to bad friends, abandoning attachment to worldly things, and remembering the qualities of solitude. The first point is praising the place of the forest: In any place where all the ground is covered with various kinds of grasses and shrubs, there are forests of trees with very beautiful colors like the neck of a peacock, the branches of various kinds of trees extending in all directions, adorned with leaves, flowers, and various fruits. On the surface of the ground, various colors of flowers are like being unfolded, with all the petals in full bloom and the stamens full, bees singing, flying, swaying, and circling around them, etc., in a delightfully dense place, the gentle breeze causes the fragrance to waft in all directions in the medicinal fields. The sound of the cool stream is not too rough, falling from the good steps, making a pleasant sound. In some places, lakes, ponds, pools, and puddles, etc., are surrounded by blue lotuses, and waterfowl such as swans and ducks, with beautiful feathers, emit pleasant sounds, and their behavior is very peaceful, many relying on this. On the mountainsides, there are beautiful rocky mountains, with smooth surfaces and glossy colors, in the center of which are natural caves. Above, below, and in all directions, there are rock steps and various patterns, colorful, shaped like cliffs and saddles, adorned with sparrows. On the slopes and at the foot of the mountains, young wild animals play together comfortably, without any thought of harm, many are playing and running, very beautiful. Furthermore, the tops of the mountains are beautifully adorned with helmets of the moon, and the necks are covered with green meadows spread out like silk, with rain clouds wrapped around the waist. Not of a repulsive nature, but a forest that generates joy in the heart, a belt even more beautiful than the form of a goddess, is made by stringing together young cotton flowers, forming a net-like and half-net-like shape, and the tender twigs of the branches sway, like leaves and flowers hanging like pearl necklaces.