Chinese
通过行动来煽动争斗，所有像不稳定的猴子一样行事，与佛法相悖，带来各种有害的不善之因。就像鳄鱼张开的嘴里，许多生物连同海水一起被吞噬到肚子里一样，造罪业之心的肚子非常宽广，每天都在伤害众多众生的生命，等等，三门的一切努力都统一集中在不善的方面，即使这样也不认为这是过错，仍然没有满足。像喷出毒气的毒蛇一样，无论与谁相遇，都用罪恶的毒素攻击其解脱的生命，并摧毁其传承。总是轻视因果的邪见，以及愤怒等的影响下，像大火一样，在瞬间烧毁自己和他人传承中的所有善行之树，这些堕落的孩童，罪恶的朋友，变成了善行的障碍，要远离他们，前往圣地的寂静之处，享受修行。第四，舍弃对境的贪执：像这样，对于欲望的对境，如色等六者，总是被六根所动摇，并伴随着贪恋而放纵行事，比服用锋利而快速的毒药还要严重。例如，服用毒药只会导致疾病缠身和生命终结的危害，而贪恋欲望对境所成熟的果报，则是必须长久忍受极其强烈和粗暴的痛苦，即恶道的痛苦。亲近女人和吃美味食物等享受，在享受的瞬间似乎容易分离、令人愉快，这就像服用毒药时，最初品尝到的甜味等味道一样，虽然毒药的危害是短暂的，并且可以用药物和咒语来治疗，但是贪恋对境的过患，不仅仅是一世，而是在许多世的时间里，都会被痛苦所折磨，这种过患是即使拥有能够摧毁剧毒的秘密咒语，以及能够治愈四百零四种疾病的药物，也无法治愈的，所以要经常控制感官。
English
Acting to incite conflict, all actions like an unstable monkey, contrary to the Dharma, bring various harmful causes of non-virtue. Just as in the open mouth of a crocodile, many creatures along with seawater are swallowed into its belly, the belly of the mind that commits sinful deeds is very wide, harming the lives of many beings every day, etc. All efforts of the three doors are unified and focused on the non-virtuous side, yet they do not even consider it a fault, and are still not satisfied. Like a venomous snake exhaling poison gas, no matter who it encounters, it attacks their life of liberation with the poison of sin and destroys their lineage. Always the wrong view that disregards cause and effect, and under the influence of anger, etc., like a great fire, in an instant it burns all the trees of virtue in one's own and others' lineages. These degenerate children, sinful friends, who have become obstacles to virtue, should be kept far away, and one should go to the secluded places of the holy sites to enjoy practice. Fourth, abandoning attachment to objects: Like this, for the objects of desire, such as form and the other six, the six senses are always agitated, and indulging in them with attachment is even worse than taking sharp and fast poison. For example, taking poison only causes the harm of being afflicted by illness and the end of life, but the ripening of indulging in objects of desire is that one must endure extremely intense and harsh suffering, the suffering of the lower realms, for a long time. Approaching women and eating delicious food, etc., the enjoyment seems easy to separate from, pleasant and delightful in the moment of enjoyment, which is like the sweet taste, etc., tasted when taking poison. Although the harm of poison is short-lived and can be cured with medicine and mantras, the fault of indulging in objects is not just for one lifetime, but for all the time of many lifetimes, one will be tormented by suffering. This fault cannot be cured even with the supreme secret mantra that has the power to destroy potent poison, and the medicine that can cure all four hundred and four diseases, so one must always control the senses.
Chinese
哦，以正念守护感官对境的动摇，从而战胜罪恶的战场，这才是最伟大的勇士。如《亲友书》中所说：“若人六根逐诸境，恒常不稳易动摇，彼等战胜战场敌，智者首赞彼为勇。”因此，任何凡夫俗子，如果沉溺于对境，心如被欲望之毒麻醉的大象，没有被胜观的力量所调伏，那么，由于没有显现欺骗之境的过患，就像伪装的功德一样。由于显现各种欺骗的姿态，就像幻术一样，愚弄无知的孩童，从而阻碍解脱之路的力量，没有比欲望之境更大的了。因此，在色蕴的行蕴田地，即死亡之时，被放在棺材里，被四个人抬着，或者被马驮着等等，运到坟地等等之前，请亲近寂静的森林空地等圆满的寂静之处，这是教诲。如《寂静语》中所说：“如是若人身，未被四士抬，尔时当趣寂，修习寂静定。”第五，忆念寂静的功德：此处的下限是半由旬，或者到达村庄的尽头，而山村寺院则是超越村庄一由旬以上的圣地。那是对轮回感到厌倦的人们所喜爱的，厌离心自然增长。依靠它，一切善念毫不费力地产生。如云：“对厌离之处生起信心。”就像这样，依靠厌离心生起信心，依靠它，在相续中产生止观等殊胜的证悟。这些功德的相违品，如做买卖，以及耕田等世间俗务，以及具有恶劣思想行为的罪恶之友等等，都要断除，使其不存在。以及征收赋税，即强迫劳役，以及缴纳税款，以及奴隶等等，像这样必须依靠他人的力量才能生存的，可怜的生计等等。
English
Oh, guarding the movement of the senses towards objects with mindfulness, thereby conquering the battlefield of sins, that is the greatest warrior. As it is said in the "Letter to a Friend": "Those who have the six senses constantly unstable and moving towards objects, those who conquer the host of enemies on the battlefield, the wise praise the first as the greatest warrior." Therefore, any ordinary person who, relying on objects, whose mind is intoxicated by the poison of desire, like an elephant not tamed by the power of insight, because the faults of the deceiving object are not seen, it is like a false virtue. Because various forms of deception appear, like an illusion, deceiving ignorant children, thereby obstructing the path to liberation, there is nothing greater than the object of desire. Therefore, in the field of the aggregate of form, that is, at the time of death, being placed in a coffin, being carried by four people, or being carried by horses, etc., until it is not transported to the cemetery, etc., please approach the perfect solitary places such as the open spaces of forests where busyness and thoughts naturally subside, this is the instruction. As it is said in the "Words of Solitude": "As long as the body of a person is not carried on a stretcher by four men, at that time, one should go to a solitary place and practice peaceful samadhi." Fifth, remembering the benefits of solitude: the lower limit here is half a yojana or reaching the end of a village, while a mountain village monastery is a sacred place that is more than a yojana away from the village. That is pleasing to those who are weary of samsara, and weariness naturally increases. Relying on it, all virtuous thoughts arise effortlessly. As it is said, "Faith revolves around the place of weariness." Like that, faith arises from weariness, and relying on it, special realizations such as shamatha and vipassana arise in the mindstream. The opposing factors of those qualities, such as doing business, and worldly affairs such as farming, and evil friends with bad thoughts and actions, etc., should be abandoned and made non-existent. And levying taxes, that is, forcing labor, and paying taxes, and slaves, etc., like that, having to live by relying on the power of others, a miserable livelihood, etc.
Chinese
被工作所困扰的人们不会去打扰，在那里栖息的鸟儿们发出美妙的歌声，野兽们悠闲自在地嬉戏，没有争吵、憎恨的言语和不悦耳的声音等不和谐的事情。那里有清澈的水、鲜花、果实、嫩芽、药物、根和叶等，这些都是圣者们喜爱且符合佛法的丰富资具，无需辛勤劳作。天然的岩洞和树叶搭建的简陋房屋易于守护，不会产生贪恋，宽敞足以容纳四种行为规范。树木的枝条向四面八方伸展，宽广而令人愉悦的阴凉能够驱散炎热，等等，这些都是可以长久相伴的住所和享用之物，如果能够经常亲近和依止，它们将成为今生来世一切安乐的因缘。我常常思忖，何时我才能像以前的圣者们一样，独自与它们为伴呢？我必须这样祈愿。在《劝友书》中说：具备根、果、皮、叶等圆满的树木，森林是无所依傍的，山间的清凉溪流潺潺流淌，是没有执着的处所。宽广的河岸边，果实和鲜花散落，装饰着它。有什么令人不悦的呢？只是被地狱般的家庭所欺骗而滞留其中啊！因此，也需要独自居住。经中说：人多了就会争吵，两个人就会有闲话，像年轻女子的手镯一样，独自一人才能获得安宁。例如，年轻女子磨檀香时，戴着许多手镯会感到不适，逐渐取下，剩下两个时，它们也会互相碰撞而感到不适，只剩一个时才会感到舒适。此外，在森林等寂静之处，还有其他功德的特点，即对于由因缘聚合而成的、本质空虚且终将分离的事物，愚蠢的人却执着地认为是永恒的，并对此感到欢喜。如果他们也住在那里，外在的季节和四季的变化非常迅速，前后更替，就像先前的客人离开后，新的客人不断到来更替一样。树木在夏天是翠绿而茂盛的，秋天
English
Those who are troubled by work do not disturb, and the birds dwelling there sing sweetly, and the beasts play leisurely. There are no discordant things such as words of strife and hatred and unpleasant sounds. There is pure water, flowers, fruits, sprouts, medicines, roots, and leaves, etc., which are vast resources that the saints love and are in accordance with the Dharma, without the need for hard work. Natural rock caves and simple houses made of leaves are easy to guard, do not generate attachment, and are spacious enough to accommodate the four codes of conduct. The branches of the trees extend in all directions, and the wide and pleasant shade is skilled at dispelling heat, etc. These are dwellings and enjoyments that can be companions for a long time. If one can often be close to and rely on them, they will become the cause of all happiness in this life and the next. I often think, when will I be able to be alone with them, like the former saints? I must pray in this way. In the "Letter to a Friend," it says: "The trees are endowed with roots, fruits, bark, and leaves in abundance. The forests are without support, and the cool streams of the mountains flow without attachment. On the banks of the wide river, fruits and flowers are scattered, adorning it. What is there that is unpleasant? It is only being deceived by the hellish home and staying there!" Therefore, it is also necessary to live alone. The sutra says: "Many people will quarrel, two people will have idle talk, like the bracelets of a young woman, only one person can be at peace." For example, when a young woman grinds sandalwood, wearing many bracelets will feel uncomfortable, gradually taking them off. When there are only two left, they will also collide with each other and feel uncomfortable. Only when there is one left will she feel comfortable. In addition, in solitary places such as forests, there are other qualities of merit, that is, for things that are assembled by causes and conditions, whose nature is empty and will eventually separate, foolish people cling to them as if they were eternal and rejoice in them. If they also live there, the external seasons and the changes of the four seasons are very rapid, changing back and forth, just like when the previous guests leave, new guests keep coming and replacing them. The trees are green and lush in summer, and in autumn
Chinese
夏天是雄伟而油润的，冬天是寒冷而僵硬的，春天是干燥而散乱的，以不同形态的变化显现崭新的觉悟，使出离心和厌离心自然增长，并转化为精进的动力。像这样依靠寂静之处，那里的森林不会成为自身烦恼的因缘，这是以佛陀的教言作为论据的。赞美说，仅仅是朝着寂静处走了七步，其功德就无法估量，这就像用比喻的修饰来赞美一样。如《圣妙三摩地王经》所说：如果有人用鲜花、焚香、食物和一切舒适的物品，在劫数中供养所有的佛陀，不如以极度厌离之心朝着寺庙走七步，这比前者积累的功德更加不可估量。应彻底放弃对身体和生命的执着，修习空性和寂静的至高境界。以勤奋和极度勤奋之心，像野兽一样住在寂静之处。这是第二部分，关于实际禅定的阐述，分为三点：禅定的一般本质、禅定的分类，以及阐述生起道之功德的禅定。第一点是：无论去了哪个寂静的地方，都不能因为懒惰而懈怠，必须平等地安住于止观的意义上。也就是说，对于自己要修习和实践的法，首先要通过闻思断除增益和损减，从而从内心深处获得定解。特别是，无论小乘还是大乘，所有道的证悟在以三学之体来修持方面是没有区别的，而这些的顺序是：从无悔的清净戒律中，生起专注一境的等持；依靠能调伏心的等持，生起殊胜的智慧。如《律藏·医方》所说：诸比丘，如果习惯于戒律，等持就能长久安住。如果习惯于等持，智慧就能长久安住。如果习惯于智慧，就会这样：贪欲
English
Summer is majestic and oily, winter is cold and stiff, and spring is dry and scattered. The manifestation of new and different forms of change causes renunciation and aversion to grow naturally, and transforms into the motivation for diligence. Relying on such solitude, the forests there do not become the cause of one's own afflictions, which is based on the Buddha's teachings as a proof. It is praised that merely walking seven steps towards a solitary place, the merit is immeasurable, which is like praising with the adornment of simile. As stated in the "Noble Samadhiraja Sutra": If someone were to offer flowers, incense, food, and all comfortable items to all the Buddhas for eons, it is better to walk seven steps towards a monastery with extreme aversion. This accumulates an immeasurable amount of merit more than the former. One should completely abandon attachment to body and life, and cultivate the supreme state of emptiness and peace. With diligence and extreme diligence, live in solitude like a wild animal. This is the second part, the explanation of actual meditation, which is divided into three points: the general nature of meditation, the classification of meditation, and the explanation of meditation that generates the qualities of the path. The first point is: wherever one goes to a solitary place, one must not be lazy and idle, but must equally abide in the meaning of Shamatha and Vipassana. That is to say, for the Dharma that one is to practice and cultivate, one must first cut off the additions and subtractions through hearing and thinking, and thus obtain a deep understanding from the bottom of one's heart. In particular, whether it is the Lesser Vehicle or the Great Vehicle, there is no difference in practicing all the realizations of the path as the essence of the three trainings, and the order of these is: from the pure discipline of no regret, single-pointed concentration arises; relying on the concentration that can subdue the mind, superior wisdom arises. As the Vinaya, the Basis of Medicine, says: Monks, if you are accustomed to discipline, concentration will abide for a long time. If you are accustomed to concentration, wisdom will abide for a long time. If you are accustomed to wisdom, it will be like this: greed