Chinese
那里的森林非常美丽，就像森林女神的腰带。嫩棉树用悬挂的技巧制作的经线和纬线交织的网状物，以及像珍珠串一样在摇曳的树枝上排列的叶子，被微风轻轻吹动。因为害怕受到伤害，所以心怀恐惧，但并非如此。因陀罗蓝色的翅膀闪耀着光彩，红玉色的花蜜颤动着，求偶的杜鹃鸟发出哀怨的鸣叫，就像在传播悲伤的信件，又像是琴弦拨动时发出的柔和而美妙的声音。正如《劝友书》中所说：月亮的圆满光辉装饰着它，腰带被厚厚的雨云环绕。山顶的森林景色令人陶醉，像风一样摇曳的生命是多么幸运。导师英雄说：蜜蜂嗡嗡地歌唱，树枝摇曳起舞，鸟儿发出悦耳的声音，凉爽的微风吹拂着莲花瓣。山涧发出潺潺的流水声，美丽的鹿奔跑嬉戏，鲜花盛开，宛如盛宴。檀香和香料散发着芬芳。寺院的这些优点，利益自己和他人，不求回报。朋友众多，瑜伽士为何悲伤？世俗之人并非如此。像这样的森林，劝人前往，说“在那里”等等。去往刚才所说的那个地方，迅速前往，那些想要禅修的人们啊！为什么呢？因为世间圆满的享乐，就像巨大的云彩帷幕，生命在其中嬉戏，闪电般短暂而动荡。变化的痛苦，痛苦的痛苦，以及遍布的行苦，这三种痛苦就像强盗一样降临，在当下和未来造成破坏，业力就像陡峭山上的河流，喧嚣地奔流。在荒野中奔跑，被无尽的欲望波涛搅动，仅仅因为少许的财富就感到满足。
English
There, the forest is extremely beautiful, like the girdle of a forest goddess. The warp and weft of the young cotton trees are woven with hanging tricks, like a net and half-net hanging down, and the leaves arranged like strings of pearls on the swaying branches, gently moved by the cool breeze. Because of fear of harm, there is fear in the heart, but it is not so. The Indra-blue wings shine with splendor, the ruby-colored nectar trembles, and the mating cuckoos emit plaintive cries, as if spreading letters of sorrow, and like the soft and beautiful sound produced when the strings of a lute are plucked. As it is said in the "Letter to a Friend": It is adorned with the full orb of the moon, and the girdle is embraced by thick rain clouds. The forest scenery on the mountain peak is intoxicating, and how fortunate is the life that sways like the wind. The teacher Hero said: The bees hum and sing, the branches dance, the birds utter sweet sounds, and the cool breeze blows the lotus petals. The mountain stream makes the sound of flowing water, beautiful deer run and frolic, and flowers bloom, like a feast. Sandalwood and spices emit fragrance. These virtues of the monastery benefit oneself and others, without seeking reward. With many friends, why should the yogi be sad? Ordinary people are not like that. Such a forest, urging people to go, saying "there" and so on. Go to that place just mentioned, go quickly, those who wish to meditate! Why? Because the enjoyments of worldly perfection are like a huge cloud curtain, in which life plays, like lightning, fleeting and turbulent. The suffering of change, the suffering of suffering, and the pervasive suffering of conditioned existence, these three sufferings come like robbers, causing destruction in the present and future, and karma is like a river on a steep mountain, flowing noisily. Running in the wilderness, agitated by endless waves of desire, and feeling content with just a little wealth.
Chinese
并且，因为害怕失去而产生的吝啬和悭吝的生起之源增长，这三者如同凶猛的使者，在生命的河流到达彼岸之后，便会永远漂泊在无边无际的恶趣苦海之中。名为“欺骗”等表明了财物必定是痛苦的根源。欺骗就像乌云总是藏在心中的珍贵财物，如同龙王的财富一样，越是拥有，就越是痛苦的根源。因此，对于减少的用具，要避免敌人的偷盗侵害，而知足少欲则是达到圆满富有的顶峰。与普通人交往的过患，由“各自的”等来表明。普通人的本性就像小孩子一样，应该远远地抛弃。为什么呢？因为孩子们总是被罪恶的乌云所笼罩。哪些呢？就是自我赞扬，并通过直接或间接的任何方式散布对他人的诽谤。被五种烦恼所占据，像毒蛇的粗糙舌头一样，将粗暴的言行展现出来，不仅是随意地亲近，而且对于无常不稳的财富也总是执着，轻视恩人，做了不好的事情，无论怎样对待也无法满足，因此颠倒了认识的形象，心中燃烧着怨恨的火焰，努力煽动挑拨离间的风。像猴子一样，本性不稳定，总是匆忙地给所有人带来各种损害。像鳄鱼一样，罪恶的各种行为永远无法满足，肚子总是那么大。像毒气弥漫的毒蛇一样，用欺骗的毒气摧毁所有遇到的人。像火一样，轻视因果，甚至会烧毁善良的树木，这是不可避免的。因此，最终要远离与孩子般的同伴交往。由“境的”等表明了境的过患。五境比毒药还要厉害，因为它们成熟的结果是粗暴的。暂时在这里显现的短暂享乐，虽然尝起来像甜美的味道，但却是毒药。
English
And, due to the increasing origin of stinginess and miserliness arising from the fear of loss, these three, like fierce messengers, after the river of life reaches the other shore, will forever wander in the endless ocean of suffering in the lower realms. The term "deception" and others indicate that wealth is definitely the root of suffering. Deception is like a rain cloud always hiding in the heart, valuable possessions, like the wealth of the dragon kings, the more one possesses, the more it becomes the source of suffering. Therefore, for reduced possessions, one should avoid the harm of enemies and thieves, and contentment is the peak of achieving perfect wealth. The faults of associating with ordinary people are indicated by "each of." The nature of ordinary people is like that of children, and should be discarded far away. Why? Because children are always covered by clouds of wrongdoing. Which ones? They are self-praise and spreading slander to others through any direct or indirect means. Occupied by the five poisons, like the rough tongue of a poisonous snake, they display harsh words and actions, not only casually approaching, but also always clinging to impermanent and unstable wealth, despising benefactors, doing bad deeds, and never being satisfied no matter how they are treated. Therefore, they distort the image of perception, with the flame of resentment burning in their hearts, striving to stir up the wind of discord. Like monkeys, their nature is unstable, always hastily causing various harms to everyone. Like crocodiles, the various actions of sin can never be satisfied, their bellies are always so large. Like poisonous snakes emitting poisonous fumes, they destroy everyone they encounter with the poisonous fumes of deception. Like fire, they despise cause and effect, and will even burn down the trees of virtue, which is inevitable. Therefore, one must ultimately stay away from associating with childish companions. The faults of objects are indicated by "of objects" and others. The five objects are even more severe than poison, because their ripening result is harsh. The temporary enjoyment that appears here for a moment, although it tastes like a sweet flavor, is poison.
Chinese
虽然仅仅摧毁一生，但并非如此，而是生生世世。所有成为殊胜密咒和药物之类的事物，都不能被杀死。当自己的心识，如同一头醉象尚未调伏之前，没有比欺骗的幻术和贪恋五欲更强大的了。直到何时，身体与意识分离，将堆积的蕴安置于棺木之中，在那之前，请亲近寂静的森林高地，如前所述的岩洞和森林深处。正如《寂静语》中所说：只要四肢之躯，尚未依靠棺木之时，就应尽力前往寂静处，修持寂静的禅定。如此等等。前往那里的功德，由“边际”等词语来阐述。所谓边际，就是到达村庄尽头的地方。游牧的寺院，是远离喧嚣至少一由旬的寂静之处。在那里，没有心的痛苦，令人愉快，增长厌离心。远离商业和农业的事务，以及罪恶的朋友。不被赋税和徭役所困扰，鸟类和野兽也不会发出不悦耳的声音。清澈的水源和可食用的树木果实等，受用广大。岩山的洞穴和树叶相互交织的宽敞楼阁，在树荫下休憩感到舒适等等的功德，要反复思念。唉！什么时候我才能与他们一同安住于那个地方呢？要这样想，生起欢喜之心。如《劝学书》中所说：根、果、皮、叶圆满的树木具备，无需顾虑的森林，山间清凉的流水不断流淌的地方，江河泛滥的边缘，果实和鲜花散落装饰的地方，美好的景色应有尽有，为何被地狱般的家所欺骗而停留呢？从利益的角度赞叹，如“在那里”等所说：在那个地方，春夏秋冬四季的新客人，前一个刚过，后一个就到来，树皮、树叶和果实不断变化，展示着无常的森林，它们宣称自己并非烦恼的根源，这是对如来教言的论证。
English
Although it only destroys one lifetime, it is not so, but in all lifetimes. All things that become supreme mantras and types of medicine cannot be killed. As long as one's own mind, like a drunken elephant, has not been tamed, there is nothing greater than the deceptive illusion and attachment to the five desires. Until when the body and consciousness separate, and the accumulated aggregates are placed in a coffin, until then, please be close to the quiet forest highlands, as mentioned above, the rock caves and the depths of the forest. As it is said in "Words of Seclusion": As long as the body of four limbs has not relied on the coffin, one should strive to go to a secluded place and practice peaceful samadhi. So on and so forth. The merits of going there are explained by words such as "edge". The so-called edge is the place where the village ends. Nomadic monasteries are secluded places at least one yojana away from the hustle and bustle. There, there is no pain of the heart, it is pleasant, and it increases renunciation. Away from the affairs of commerce and agriculture, and evil friends. Not troubled by taxes and corvée labor, and birds and beasts do not make unpleasant sounds. Clear water sources and edible tree fruits, etc., are widely used. The caves of rocky mountains and the spacious pavilions where leaves intertwine, it is comfortable to rest in the shade of trees, etc., the merits should be repeatedly contemplated. Alas! When will I be able to dwell together with them in that place? Think like this and generate joy. As it is said in "Exhortation to Learning": Trees with roots, fruits, bark, and leaves are fully equipped, forests without worries, places where cool mountain streams flow continuously, the edge of overflowing rivers, places decorated with scattered fruits and flowers, all kinds of beautiful scenery, why be deceived by the hellish home and stay? Praising from the perspective of benefits, as it is said such as "There": In that place, new guests of the four seasons of spring, summer, autumn and winter, as soon as the previous one passes, the next one arrives, the bark, leaves and fruits are constantly changing, showing the impermanent forests, they claim that they are not the root of troubles, this is an argument for the Tathagata's teachings.
Chinese
因此，那些渴望解脱的人们，请看哪！有人宣称，如今朝着那个方向走七步，就能获得无量的功德。就像无情的森林，如同有情众生一般，劝勉人们修行佛法。这被引用为怛特罗教法的来源。正如《圣妙三摩地王经》所说：如果有人用鲜花、焚香、食物和所有舒适的物品，在劫数中供养所有的佛，不如以极度厌离之心，走向寂静处，走七步左右，这比前者积累的功德更加无量。彻底放弃对身体和生命的执着，修习空性寂静至上之境。以精进和极度精进之心，像野兽一样住在寂静处。正如《劝发增上意乐经》所说：宽广的山谷中，没有妇女，极其安乐；茂盛的森林，绿色的藤蔓垂挂；清澈的河岸，如涓涓细流般悦耳，像鼓声一样动听；宣扬着此处非是习气烦恼之地。接下来，真正阐述禅定的修习，以“在何处”等问题来确立。无论去往何处，禅定都极其稳固不动摇，这表明了增上心学的特征。由于一切法都是依缘而生，所以首先是身体的仪轨，在《毗卢遮那七支坐法》中很容易理解。以心为命脉，专注于一心不二的等持，以任何所缘的执着分别，将意念的意识完全束缚在善的意义上进行修习。何时禅定成熟，所有戏论的显现都融入法性空性的境界中，虽然显现的对境如水中月般清晰，但却没有实执的分别。也就是说，将意识安住在不分别对境的平等性中，本体是空性和光明无二的后得智，即是胜观。对于初学者来说，修习止观的方法是，正如《圣妙三摩地王经》所说：以金色身，世间怙主，处处庄严，专注于此
English
Therefore, those who desire liberation, behold! Someone proclaims that taking seven steps in that direction today brings immeasurable merit. It is as if the inanimate forest, like sentient beings, encourages people to practice the Dharma. This is cited as a source of Tantric teachings. As it says in the 'Noble Samadhiraja Sutra': If someone were to offer flowers, incense, food, and all comfortable items to all the Buddhas for an eon, it would be better to go to a solitary place with extreme renunciation and take about seven steps. This accumulates immeasurably more merit than the former. Completely abandon attachment to body and life, and meditate on the supreme state of emptiness and peace. With diligence and extreme diligence, dwell in solitude like a wild animal. As it says in the 'Encouragement to Develop Higher Intention': In the wide mountain valley, there are no women, it is extremely blissful; the lush forest, with green vines hanging; the clear riverbank, as pleasant as a flowing stream, sounds like a drum; proclaiming that this is not a place of habitual afflictions. Next, the actual practice of meditation is explained, established by questions such as "Where?" Wherever one goes, meditation is extremely stable and unwavering, which indicates the characteristic of higher mental training. Since all phenomena arise dependently, first, the bodily posture is easily understood in the 'Seven-Point Posture of Vairochana.' With the mind as the life force, focus on single-pointed concentration that is non-dual, and with any object of attachment and discrimination, completely bind the mind's consciousness to the meaning of virtue and practice. When meditation matures, all appearances of elaboration dissolve into the realm of emptiness of Dharmata. Although the appearing object is clear like a moon in water, there is no conceptualization of inherent existence. That is, placing the consciousness in the equality of not discriminating objects, the subsequent wisdom that is the unity of emptiness and clarity is Vipassana (insight). For beginners, the method of practicing Shamatha (calm abiding) is, as it says in the 'Noble Samadhiraja Sutra': With a golden-colored body, the protector of the world, everywhere adorned, focus on this