English
English version: These and similar situations are called 'self-intimacy' (obtaining benefits through being close to oneself). 'Three Agitations' refers to: Some people, disregarding the sin of greed, desire to obtain wealth and pretend to want it very much. For example, they might say: 'This bowl is good, this robe is good, this door hook is good, this Nishidan (sitting mat) is good, if I could get them, I could enjoy them well.' They also say: 'It is rare to find someone who can give freely.' They also go to the donor's house and say: 'Your soup, rice, cakes, incense, and clothes are all very good, and you always provide for me. Because we are relatives and friends, you will definitely give them to me.' Showing greed in this way is called 'Agitation'. 'Four Willow Branches' refers to: Some people, greedy for profit and offerings, say to the donor: 'You are too stingy, you are not even willing to give to your parents, brothers, sisters, wife, relatives. Who can get anything from you?' The donor feels ashamed and then gives to him. They also go to another's house and say: 'You are fortunate to have obtained a human body and not lived in vain. Arhats (enlightened beings) often come and go in your house. You sit and lie down and speak with him.' This makes the donor think: 'No one else comes and goes in my house, he must be talking about me.' This is called 'Willow Branch'. 'Five Seeking Profit with Profit' refers to: Some people take clothes, bowls, Sanghati (robe), Nishidan, and other necessities and say to someone: 'If the king, ministers, and other nobles give me these things.' They think: 'The donor might be moved, those kings and nobles are able to make offerings, how much more should I give?' This person therefore uses this profit to seek more profit, so it is called 'Seeking Profit with Profit'. If one follows the practice of all Buddhas and Bodhisattvas, the practitioner holds their heart and shows it to the Buddha, using this body and mind to treat people and animals, and faces the wall as if facing a person. There is no place to create evil, and the Buddha will be pleased. Therefore, it is said to follow the practice of the Buddhas and Bodhisattvas. Those who firmly believe in true and unwavering words believe that these mantras flow from the pure Dharma realm. With the power of this wisdom, like a diamond, unmoving and unshakable, they firmly believe. Those who possess the power of pure wisdom and can endure know that this body and mind arise from false thoughts. When false thoughts cease, it is like the great void, and the eight winds pass without moving the mind. Therefore, it is said that the power of wisdom can endure. Those who diligently practice and do not seek worldly things abandon fame and fortune like discarding snot and saliva, and do not look back, like looking at a rotten corpse. They directly seek Siddhi (accomplishment) as urgently as putting out a fire. Therefore, it is said that they diligently practice and do not seek the world. Those who are always happy, steadfast, and without cowardice are courageous. --------------------------------------------------------------------------------
Chinese
精进如金刚。随不失如师子。是以坚固不怯弱。自他现法作成就者。见他得利如自获。若见自身得利必与他。故言自他作成就。不随余天无畏依者。住心本尊直进修之。傍闻赞天不改动。故言不随余天无畏依。具此名为良助伴者。世间出世所有善凡圣见皆欢喜。故言具此良助伴。 增益守护清净行品第二 将释此品四门分别。 初释名者。随修性理清净行。护戒保身言守护。修必得果言增益。 二来意者。前品所说清净戒。此品能护所说人。是故第二此品来。 三宗趣者。能修行人蒙法力。以用此品为所宗。用不坏身住佛心。自悟悟他。此品所趣。 四摄文者。此品大分有二。初二偈半当品之总序。二次于脐以下别释。初总序中初二句结前起后。每日先住于念慧者。每日者。受法当日初修乃至成佛。于其中间三时不阙言每日也。念慧者念师慧也。依法寝息者。右胁而卧。右手为枕。左手长申髀上押着。即是也。初起时者。受法夜即其后夜出明相时也。为障者。生死流转三毒烦恼为根本。悟三毒烦恼本不生。即是除障也。是夜者。受法以前生死长夜也。放逸所生罪者。根尘和合所生罪也。殷勤者。如救头燃依法念诵也。寂根者。悟根本不起也。具悲利益心者。慧简劣小乘。显大悲 现代汉语译本： 精进如金刚（Vajra，一种坚不可摧的法器）。随顺而不失去（正念）如同狮子（Simha，象征勇猛精进）。因此，（修行者）坚固而不怯弱，能使自己和他人在此生中成就。见到他人获得利益如同自己获得利益一样欢喜。如果见到自己获得利益，必定与他人分享。所以说能使自己和他人成就。不随顺其他天（Deva，指外道神祇），不寻求无畏的依靠，安住于本尊（Iṣṭadevatā，个人主要修习的本尊）之心，直接精进修习。即使听到赞美其他天，也不改变（自己的信仰），所以说不随顺其他天，不寻求无畏的依靠。具备这些条件，就称为良善的助伴。世间和出世间所有善良的凡人和圣人见到都会欢喜。所以说具备这些良善的助伴。 增益守护清净行品第二 将要解释此品，从四个方面分别说明： 首先是解释名称。随顺修习自性之理，保持清净的行为。守护戒律，保护身心，称为守护。修习必定得到结果，称为增益。 第二是说明来意。前一品所说的清净戒律，这一品能够守护所说的人。因此，第二品讲述此品。 第三是说明宗旨。能够修行的（修行）人蒙受佛法的力量，因此以这一品为宗旨。用（佛法）使身体不坏，安住于佛的心境，自己觉悟，也使他人觉悟。这是此品所要达到的目的。 第四是概括文章。此品大体分为两部分。最初的两偈半是此品的总序。其次是分别解释脐以下的部分。最初的总序中，前两句总结前文，开启后文。“每日先安住于念慧”：每日，是指从接受佛法的当日开始修行，直到成佛，在其中间早中晚三个时段都不缺少（修行），称为每日。念慧，是指忆念上师（Guru）和智慧。依法寝息：右胁而卧，右手为枕，左手伸直放在大腿上。这就是（依法寝息）。“初起时”：是指接受佛法之夜的后半夜，出现光明之相的时候。“为障者”：生死流转、三毒（贪嗔痴）烦恼为根本。（修行者）觉悟到三毒烦恼本来不生，这就是消除障碍。“是夜者”：是指接受佛法以前的生死长夜。“放逸所生罪者”：是指根（六根）尘（六尘）和合所产生的罪。“殷勤者”：如同扑灭头上燃烧的火焰一样，依法念诵。“寂根者”：觉悟到根本不起。“具悲利益心者”：用智慧简别劣小的声闻乘，彰显大悲心。
English
English version: Steadfast diligence is like Vajra (a diamond scepter, symbolizing indestructibility). Following without losing (mindfulness) is like a Lion (Simha, symbolizing courage and diligence). Therefore, (the practitioner) is firm and not timid, able to accomplish both self and others in this very life. Seeing others gain benefits is like gaining benefits oneself. If one sees oneself gaining benefits, one will surely share them with others. Therefore, it is said to accomplish both self and others. Not following other Devas (gods, referring to externalist deities), not seeking fearless reliance, abiding in the heart of the Iṣṭadevatā (personal chosen deity), directly and diligently practicing. Even hearing praise of other Devas, one does not change (one's faith), therefore it is said not to follow other Devas, not to seek fearless reliance. Possessing these qualities is called a good companion. All virtuous ordinary beings and sages in the world and beyond will rejoice upon seeing this. Therefore, it is said to possess these good companions. Chapter Two: Increasing, Protecting, and Purifying Conduct To explain this chapter, we will distinguish it in four aspects: First, explaining the name: Following and cultivating the principle of nature, maintaining pure conduct. Guarding the precepts, protecting body and mind, is called protection. Cultivating will surely attain results, is called increasing. Second, explaining the intention: The pure precepts spoken of in the previous chapter, this chapter can protect the people spoken of. Therefore, this second chapter comes about. Third, explaining the purpose: Those who can cultivate receive the power of the Dharma, therefore they take this chapter as their purpose. Using (the Dharma) to make the body indestructible, abiding in the mind of the Buddha, awakening oneself, and also awakening others. This is the purpose of this chapter. Fourth, summarizing the text: This chapter is broadly divided into two parts. The first two and a half verses are the general introduction to this chapter. The second part separately explains the part below the navel. In the initial general introduction, the first two sentences summarize the previous text and initiate the following text. 'Daily, first abide in mindfulness and wisdom': Daily means from the day of receiving the Dharma and beginning practice until becoming a Buddha, not lacking (practice) in the three periods of morning, noon, and evening in between, this is called daily. Mindfulness and wisdom refers to remembering the Guru (spiritual teacher) and wisdom. 'Resting according to the Dharma': Lying on the right side, with the right hand as a pillow, the left hand extended and placed on the thigh. This is (resting according to the Dharma). 'The time of first rising': Refers to the latter half of the night after receiving the Dharma, when the appearance of light emerges. 'Those that are obstacles': The cycle of birth and death, the three poisons (greed, hatred, and delusion) are the root. (The practitioner) realizes that the three poisons are fundamentally unborn, this is eliminating obstacles. 'That night': Refers to the long night of birth and death before receiving the Dharma. 'Sins born of negligence': Refers to the sins produced by the union of the six roots (sense organs) and the six dusts (sense objects). 'Diligence': Like extinguishing a fire burning on one's head, reciting according to the Dharma. 'Quieting the roots': Realizing that the root does not arise. 'Possessing a compassionate and beneficial mind': Using wisdom to distinguish the inferior Śrāvakayāna (vehicle of hearers), manifesting great compassion. --------------------------------------------------------------------------------
Chinese
勇猛也。誓度者。众生界不尽我愿不休也。如法澡浴者。外浴必用香汤水也。或不浴者。内浴达无身法可浴也。二别释中有十五真言。即是十五门也。门皆有偈颂真言。就颂中斋室空静处者。妙山辅峰等处中所造作坛念诵成就悉地室也。散妙华等者。凡所奉献各随诸尊性类及漫荼罗位等。一一善分别之。当令色香味触适悦人心。于白黄赤三色中。如来部类当用白色。莲华眷属以黄色。金刚眷属以赤色。复次当如漫荼罗方位中。圆坛者以白。方坛者以黄。三角坛者以赤。诸世天者以赤。钵头摩是红莲。青黄白等水生诸莲皆可通献诸尊也。龙树花弥勒世尊于此树下成佛。其直言龙花者。是龙中所尚之花。西方颇有其种。其计萨罗花娑罗树花皆是天竺所有。此方无也。但使人心所好。世间以为吉祥者。皆可供养。当一一在意善分别之。采集以为鬘。为错杂庄严。或缀或结。以行人殷净淳厚心故。则令诸尊欢喜护念也。随置者前所造堂也。典者大日经也。当依本尊所在方者。一云。前念诵堂本尊所在方也。二云。十方世界随机显方。如东方药师西方阿弥陀清凉山文殊等亦得。一心住者。结心本尊目不暂舍等也。五轮者身中五支也。归命者。众生所重命为最珍。用此宝藏奉献三宝。用真言印等也。身口意清净业者。舍命归尊言净 现代汉语译本 勇猛，指的是发誓要普度众生，只要众生界没有穷尽，我的誓愿就不会停止。‘如法澡浴’，外在的沐浴必须使用香汤水。或者不进行外在沐浴的人，内在的沐浴是通达无身之法，这才是可以沐浴的真谛。在二别释中有十五个真言，这也就是十五个门。每个门都有偈颂和真言。‘就颂中斋室空静处’，指的是在妙山、辅峰等地方建造的坛场，用于念诵以成就悉地（成就）。‘散妙华等’，凡是所奉献的，都要根据诸尊的性情类别以及曼荼罗的位置等等，一一仔细分辨。应当使色、香、味、触都适悦人心。在白、黄、赤三种颜色中，如来部类应当使用白色，莲花眷属使用黄色，金刚眷属使用赤色。其次，应当按照曼荼罗的方位，圆坛使用白色，方坛使用黄色，三角坛使用赤色。诸世天使用赤色。钵头摩是红莲，青、黄、白等水生莲花都可以用来供献诸尊。龙树花，弥勒世尊在此树下成佛。直接称为龙花，是龙族所尊崇的花。西方颇有这种花。计萨罗花、娑罗树花都是天竺所有的，此地没有。只要是人心所喜好，世间认为是吉祥的，都可以供养。应当一一在意，仔细分辨。采集这些花朵做成花鬘，用来错杂庄严，或缀或结。因为修行人殷勤、清净、淳厚的心，就能使诸尊欢喜护念。‘随置者’，指的是前面所建造的堂。‘典者’，指的是《大日经》。‘当依本尊所在方’，一种说法是，指念诵堂中本尊所在的方向。另一种说法是，指十方世界随机显现的方向，如东方药师、西方阿弥陀、清凉山文殊等也可以。‘一心住者’，指的是结心本尊，眼睛不片刻离开等等。‘五轮者’，指的是身中的五支。‘归命者’，众生所重视的生命是最珍贵的，用这个宝藏奉献给三宝，用真言印等等。‘身口意清净业者’，舍弃生命归顺诸尊，言语清净。