English
English version: ‘Itself. Do not let it be damaged.’ (Itself: referring to oneself, do not let it be damaged) The first exhortation is not to abandon skillful means, for those who can generate good dharmas. The second exhortation is to stay away from all faults, the actions of body, speech, and mind should constantly accumulate merit, for those who do not generate good dharmas. The third exhortation is to recognize many faults, and not to generate merit at any time in the three karmas (body, speech, and mind). ‘A safe dwelling place.’ The fourth exhortation is to show that the precepts cultivated by Bodhisattvas have such gains and losses: ‘I shall dwell in a safe place. I will not dwell in an unsafe place.’ This is precisely to show the supreme meaning of encouraging cultivation for benefit. [Annotation] Although named five exhortations, the general meaning is to summarize the above. ‘Those who can have good dharmas.’ That is, precepts can generate concentration, and concentration can generate wisdom. In detail, the six perfections and myriad practices all arise from this. Although there are many safe places, precepts are the first, and none can surpass them. Two, counteract and cultivate the merit of stopping suffering (3). First, counteract the suffering of root desire and indulgence; second, counteract the suffering of overeating; third, counteract the suffering of laziness and sleepiness. First, counteract the suffering of root desire and indulgence (2). First is root indulgence, second is desire indulgence. First is root indulgence (3). First is precept protection, second is mindfulness protection, third is wisdom protection. The reason for the arising of these three is that even if one dwells in pure precepts, if one does not restrain mindfulness, the precepts are not firm. Restraining mindfulness to counteract obstacles requires wisdom to discern. First is precept protection. ‘You monks are already able to abide in the precepts.’ This is also connecting the past and initiating the future. [Annotation] Connecting the past means connecting what they are already able to do; initiating the future means initiating what they are not yet able to do. Second is mindfulness protection (3). First is the analogy of herding cattle, second is the analogy of a bad horse, third is the analogy of robbers. First is the analogy of herding cattle (2). First is the Dharma, second is the analogy. First is the Dharma. ‘One should control the five roots and not let them indulge in the five desires.’ The five roots, each capable of generating consciousness, are therefore all called roots. The reason for not mentioning the mind root is that, as the treatise says, this is to show the difference between form and non-form. [Annotation] Because non-form can dominate form. The following text says that these five roots are dominated by the mind root. Second is the analogy. ‘It is like a herdsman holding a staff and watching the cattle, not letting them run wild and damage people's crops.’ The cattle are analogous to the five roots, the person is analogous to the Bhikshu, the staff is analogous to restraining mindfulness, and the crops are analogous to the skillful means of Samadhi and the merit of right reception. The five desires do not arise, and right mindfulness is achieved. --------------------------------------------------------------------------------
Chinese
就。如不犯苗稼 ［补注］石巩。南泉。领斯旨矣。又三昧正受。古谓华梵成文。今曰三昧方便及正受功德。则二须有别 二恶马喻(二)。初法。 若纵五根非唯五欲将无涯畔不可制也 若不摄守五根。非独起欲妨道。将沈苦海而无涯畔。既失戒念。对治甚难不可制也。故须防萌杜渐。勿令动心 二喻。 亦如恶马不以辔制将当牵人坠于坑陷 恶马喻五根。不以辔制喻无正念。坠坑陷喻沉恶道 ［补注］牛马二喻似同而别。犯苗稼喻败坏善根为因。坠坑陷喻沉沦恶道为果 三劫贼喻(二)。初喻。二法。初喻。 如被劫贼苦止一世 澄照戒疏云。公自而取曰劫 二法。 五根贼祸殃及累世为害甚重不可不慎 招殃累世苦又过之。劝慎五根诫勿起欲 ［补注］谤贤圣者。六万世而舌根尚缺。耽音乐者。证罗汉而习气犹存。殃之及也宁有既乎 三智护。 是故智者制而不随持之如贼不令纵逸假令纵之皆亦不久见其磨灭 有智之人故名智者。夫有智则能裁断是非。分别利害。既知戒念是利而非害故。制而不随。既知根欲是害而非利故。持之如贼。论云。此是重障故不令纵。下示轻障。假令纵之者。谓细相习障。纵有根欲不作意起也。不久见其磨灭者。云何立见。示现依见时说故。譬之无常 现代汉语译本： 就。如果不去侵犯田里的庄稼，[补注]石巩（Shigong，人名）。南泉（Nanquan，人名）。领会了这个旨意。还有三昧正受。古时候说华梵成文。现在说三昧方便以及正受功德。那么这两个必须有所区别。 二、恶马的比喻（二）。初、法。 如果放纵五根，不仅仅是五欲将没有边际无法控制。[补注]若纵五根，非唯五欲将无涯畔不可制也。 如果不摄守五根，不仅仅会因为生起欲望而妨碍修道，还将沉溺于苦海而没有边际。既然失去了戒念，对治起来非常困难无法控制。所以必须防微杜渐，不要让它动心。 二、比喻。 也像恶马不加以缰绳控制，将会牵着人坠入坑陷。恶马比喻五根。不加以缰绳控制比喻没有正念。坠入坑陷比喻沉沦恶道。[补注]亦如恶马不以辔制将当牵人坠于坑陷。 [补注]牛和马这两个比喻相似而有区别。侵犯田里的庄稼比喻败坏善根是因。坠入坑陷比喻沉沦恶道是果。 三、劫贼的比喻（二）。初、比喻。二、法。初、比喻。 如果被劫贼抢劫，痛苦只是一世。澄照戒疏说：‘公开地自己去拿叫做劫。’ 二、法。 五根的贼祸，殃及累世，为害非常严重，不可不谨慎。招致灾祸累及多世的痛苦又超过了劫贼。劝诫要谨慎五根，告诫不要生起欲望。[补注]五根贼祸殃及累世为害甚重不可不慎。 [补注]诽谤贤圣的人，六万世舌根尚且残缺。贪恋音乐的人，证得罗汉果位习气仍然存在。灾祸的降临难道会有停止的时候吗？ 三、用智慧守护。 因此有智慧的人控制而不随从，把持它像防贼一样不让它放纵逸乐，即使放纵它，也很快就会看到它的磨灭。有智慧的人才叫做智者。有智慧就能裁断是非，分别利害。既然知道戒念是有利而不是有害的，所以控制而不随从。既然知道根欲是有害而不是有利的，所以把持它像防贼一样。论中说：‘这是重大的障碍所以不让它放纵。’下面显示轻微的障碍。‘即使放纵它’，指的是细微的习气障碍。即使有根欲也不作意生起。‘很快就会看到它的磨灭’，如何建立‘见’呢？这是示现依据‘见’的时候说的缘故。譬如无常。
English
English version: Just as not harming the seedlings in the fields [Note] Shigong (a person's name). Nanquan (a person's name). Understood this meaning. Also, Samadhi Proper Reception. In ancient times, it was said that Chinese and Sanskrit formed a text. Now it is said that Samadhi Expedient Means and the merits of Proper Reception. Then these two must be different. 2. The metaphor of the evil horse (2). First, the Dharma. If the five roots are indulged, not only will the five desires be boundless and uncontrollable. [Note] If the five roots are indulged, not only will the five desires be boundless and uncontrollable. If the five roots are not restrained, not only will the arising of desires hinder the path, but one will sink into the sea of suffering without end. Since the precepts and mindfulness are lost, it is very difficult to counteract and uncontrollable. Therefore, it is necessary to prevent problems before they arise and not let them move the mind. 2. Metaphor. It is also like an evil horse that is not controlled by reins, it will drag people into pits and traps. The evil horse is a metaphor for the five roots. Not controlling with reins is a metaphor for not having right mindfulness. Falling into pits and traps is a metaphor for sinking into evil paths. [Note] It is like an evil horse that is not controlled by reins, it will drag people into pits and traps. [Note] The two metaphors of the ox and the horse are similar but different. Harming the seedlings in the fields is a metaphor for destroying good roots as the cause. Falling into pits and traps is a metaphor for sinking into evil paths as the result. 3. The metaphor of the robber (2). First, the metaphor. Second, the Dharma. First, the metaphor. If one is robbed by a robber, the suffering is only for one lifetime. The Commentary on the Precepts of Cheng Zhao says: 'To take publicly for oneself is called robbery.' 2. The Dharma. The calamity of the five roots extends to many lifetimes, and the harm is very serious, so one must be careful. The suffering of inviting calamity for many lifetimes is even greater than that of a robber. Admonish to be careful of the five roots, and warn not to arise desires. [Note] The calamity of the five roots extends to many lifetimes, and the harm is very serious, so one must be careful. [Note] Those who slander the wise and holy still have defective tongues for sixty thousand lifetimes. Those who are addicted to music still have habits even after attaining the Arhatship. Will the calamities ever cease? 3. Protecting with wisdom. Therefore, the wise control and do not follow, holding them like thieves and not letting them indulge in pleasure. Even if they are indulged, they will soon see their destruction. Those with wisdom are called the wise. Having wisdom enables one to judge right and wrong, and distinguish between benefit and harm. Since one knows that precepts and mindfulness are beneficial and not harmful, one controls and does not follow. Since one knows that root desires are harmful and not beneficial, one holds them like thieves. The treatise says: 'This is a major obstacle, so it is not allowed to be indulged.' The following shows minor obstacles. 'Even if they are indulged' refers to subtle habitual obstacles. Even if there are root desires, one does not intentionally arise them. 'Soon one will see their destruction,' how is 'seeing' established? This is because it is shown based on the time of 'seeing'. It is like impermanence. --------------------------------------------------------------------------------
Chinese
必归磨灭 ［补注］此承上文。五根既如牛如马如贼。是故智人制此五根而不随顺。假令纵之者。意谓五根决不可纵。就使纵之。亦不过薤露风灯刹那之间。总归磨灭耳。何足乐乎。此解与前少别。或可备一说云 二欲放逸(四)。初标由心。二劝勤遮。三示障法。四修三昧。初标由心。 此五根者心为其主 五根起欲皆是自心。若本无心五尘宁染。则知心王而为主也 ［补注］心为主有四。迦叶佛云。欲生于汝意。则以六识心为主。又云。意以思想生。则以七识心为主。妄想是阿赖耶见分。则以八识心为主。含藏无性即白净真如。则总之以圆觉妙心而为主也 二劝勤遮。 是故汝等当好制心 既知五欲悉由心故。故劝防制。瑞应经云。得一心则万邪灭矣 ［补注］制有二。事制。则谨守根门不令奔境。理制则根境本寂念自不生 三示障法(三)。初心性差别障。二轻动不调障。三失诸功德障。初心性差别障。 心之可畏甚于毒蛇恶兽怨贼大火越逸未足喻也 可畏者。招感生死无解脱期。既皆由心安得不畏。毒蛇喻瞋心对违境。恶兽喻痴心对中庸境。怨贼喻贪心对顺境。三毒为害过蝮蛇等故云甚于。大火遍烧以喻等分。等分越逸亦过大火。故未足喻 ［补注］蛇兽贼等总喻可畏。今分配三毒者。蛇 现代汉语译本 必归磨灭 [补注] 此承接上文。既然五根就像牛、像马、像盗贼，所以有智慧的人会控制这五根而不随顺它们。假设放纵它们，意思是说五根决不可以放纵。就算放纵它们，也不过像薤叶上的露水、风中的灯火，只是刹那之间，最终都归于磨灭罢了。有什么值得留恋的呢？这个解释与前面略有不同，或许可以作为一种备选的说法。 二、欲放逸 (四)。初、标明由心而生。二、劝勉勤加遮止。三、揭示障碍之法。四、修习三昧。初、标明由心而生。 这五根，以心为它们的主宰。五根生起欲望，都是因为自己的心。如果本来没有心，五尘怎么会染污呢？由此可知心王是主宰。[补注] 心为主有四种说法。迦叶佛说：‘欲望生于你的意念，那么就以六识心为主。’又说：‘意念以思想产生，那么就以七识心为主。’妄想是阿赖耶识的见分，那么就以八识心为主。含藏无性，即是白净真如，那么总的来说，就以圆觉妙心为主宰。 二、劝勉勤加遮止。 因此你们应当好好地控制自己的心。既然知道五欲都由心而生，所以劝勉大家要防止和控制它。《瑞应经》说：‘得到一心，那么所有的邪恶都会灭亡。’[补注] 控制有两种：事制，就是谨慎地守护根门，不让它奔向外境；理制，就是根和境本来就是寂静的，念头自然不会产生。 三、揭示障碍之法 (三)。初、初心性差别障。二、轻动不调障。三、失诸功德障。初、初心性差别障。 心的可怕，胜过毒蛇、恶兽、怨贼、大火，甚至超越了放逸。可怕的原因是，它招感生死，没有解脱的期限。既然一切都由心而生，怎么能不害怕呢？毒蛇比喻嗔心，对应违逆的境界；恶兽比喻痴心，对应中庸的境界；怨贼比喻贪心，对应顺境。三毒的危害超过蝮蛇等，所以说胜过。大火普遍焚烧，用来比喻等分。等分越逸也超过大火，所以说无法比喻。[补注] 蛇、兽、贼等总的来说比喻可怕。现在分配给三毒，蛇