English
English version 必归磨灭 (bì guī mó miè) [Annotation] This follows from the previous text. Since the five roots are like cows, horses, and thieves, wise people control these five roots and do not follow them. Supposing one indulges them, it means that the five roots must never be indulged. Even if one indulges them, it is only like dew on scallion leaves or a lamp in the wind, just for a fleeting moment, and ultimately they all return to annihilation. What is there to enjoy? This explanation is slightly different from the previous one, and perhaps it can be considered as an alternative explanation. Second, the indulgence of desires (four parts). First, it indicates that it arises from the mind. Second, it encourages diligent restraint. Third, it reveals the obstructing dharmas. Fourth, it cultivates samadhi. First, it indicates that it arises from the mind. These five roots, the mind is their master. The arising of desires from the five roots is all due to one's own mind. If there were originally no mind, how could the five dusts be defiled? Thus, it is known that the mind-king is the master. [Annotation] There are four ways in which the mind is the master. Kashyapa Buddha said, 'Desire arises from your intention, then the sixth consciousness-mind is the master.' He also said, 'Intention arises from thought, then the seventh consciousness-mind is the master.' Delusion is a part of the seeing aspect of the Alaya consciousness, then the eighth consciousness-mind is the master. Containing non-nature is pure Suchness, then in general, the wonderful mind of perfect enlightenment is the master. Second, it encourages diligent restraint. Therefore, you should all diligently control your minds. Since it is known that the five desires all arise from the mind, therefore, it is encouraged to prevent and control it. The *瑞应经 (Ruì yìng jīng)* (Auspicious Response Sutra) says, 'Attaining one-pointedness of mind, then all evils will perish.' [Annotation] There are two types of control: control in terms of phenomena, which is to carefully guard the root-gates and not let them run towards external realms; and control in terms of principle, which is that the roots and realms are originally quiescent, and thoughts naturally do not arise. Third, it reveals the obstructing dharmas (three parts). First, the obstruction of the initial mind's nature being different. Second, the obstruction of being light and moving, and not being in harmony. Third, the obstruction of losing all merits. First, the obstruction of the initial mind's nature being different. The fearfulness of the mind surpasses poisonous snakes, evil beasts, vengeful thieves, and great fires, and even exceeding indulgence. The reason for being fearful is that it invites birth and death, with no prospect of liberation. Since everything arises from the mind, how can one not be afraid? Poisonous snakes are a metaphor for the mind of anger, corresponding to adverse realms; evil beasts are a metaphor for the mind of ignorance, corresponding to neutral realms; vengeful thieves are a metaphor for the mind of greed, corresponding to favorable realms. The harm of the three poisons exceeds vipers and the like, therefore it is said to surpass. Great fires burn everywhere, used as a metaphor for equal division. Equal division exceeding also surpasses great fires, therefore it is said to be incomparable. [Annotation] Snakes, beasts, thieves, etc., are generally metaphors for fearfulness. Now, they are assigned to the three poisons, snakes --------------------------------------------------------------------------------
Chinese
主恚怒。兽主愚闇。贼主掳掠。据多分也。火之所至玉石俱焚。无所拣别。故以遍烧喻等分也□轻动不调障。 譬如有人手执蜜器动转轻躁但观于蜜不见深坑譬如狂象无钩猿猴得树腾跃踔踯难可禁制当急挫之无令放逸 喻心有曀不见未来。百喻经云。昔有贪夫。于野求蜜。既得一树。举足前进欲取蜂蜜。不觉草覆深井。因失足而亡。狂象者。喻心起三毒也。涅槃经。以醉象狂逸如贪恚愚痴醉故多造恶业。猿猴者。喻根起五欲也。有说。譬如一猿现于五窗。心猴亦尔。遍彼五根。腾跃释上狂象。踔踯释上猿猴。踔猿跳也。当急挫之者。示其抑入无动处故。无令放逸者。令其摄入调伏聚故 ［补注］曀阴而风也。阴喻昏沉。风喻妄想。清明之空为阴风所蔽。喻寂照之心为昏妄所障也。是以俱趣目前之欲。不思身后之虞也 三失诸功德障。 纵此心者丧人善事 由不制伏。则世出世善。悉皆丧灭 四修三昧。 制之一处无事不办是故比丘当勤精进折伏汝心 制之一处者。无二念三昧。翻断心性差别障。一处谓心也。制之于心。则四分差别自然休息。无事不办者。起多功德三昧。翻断失诸功德障。文小不次。若依论在后。今顺经文居中。折伏汝心者。调柔不动三昧。翻断躁动不调障。既知制心之益。是故精 现代汉语译本：主人的愤怒像野兽一样愚昧黑暗，盗贼的主人则会掠夺。这在很大程度上是相似的。火烧起来的时候，玉石都会一同焚毁，没有任何分别。所以用普遍燃烧来比喻平等无差别。轻浮躁动，不协调，都是一种障碍。 譬如有人手里拿着蜜罐，动来动去，轻浮躁动，只看到蜜，却看不到深坑。又譬如发狂的大象没有钩子，猿猴得到了树，腾跃跳动，难以禁止。应当赶紧挫败它，不要让它放纵。这比喻内心有阴翳，看不到未来。《百喻经》中说：‘从前有个贪婪的人，在野外寻找蜂蜜，找到一棵树，抬脚前进想要取蜂蜜，没有察觉到草覆盖的深井，因此失足而死。’发狂的大象，比喻内心生起贪、嗔、痴三种毒。涅槃经用醉象的狂放来比喻贪、嗔、痴的迷惑，因此多造恶业。猿猴，比喻根生起五欲。有人说，譬如一只猿猴出现在五个窗户，心猿也是这样，遍及五根。腾跃解释上面的狂象，跳动解释上面的猿猴。跳动是猿猴跳跃的样子。‘应当赶紧挫败它’，是说要抑制它进入没有动摇的地方。‘不要让它放纵’，是让它摄入调伏的聚集处。[补注]阴翳是阴暗而有风。阴暗比喻昏沉，风比喻妄想。清明的天空被阴风所遮蔽，比喻寂静光明的内心被昏沉妄想所障碍。因此都趋向眼前的欲望，不考虑身后的忧患。这是失去各种功德的障碍。 放纵这颗心会丧失人的善事。由于不制伏，那么世间和出世间的善事，都会丧失。这是修习三昧。 将心制于一处，没有办不成的事。因此比丘应当勤奋精进，折伏你的心。‘制于一处’，是无二念三昧，反过来断除心性差别的障碍。一处指的是心。将心制伏于心，那么四种差别自然停止。‘没有办不成的事’，是生起多种功德的三昧，反过来断除失去各种功德的障碍。文字稍微有些颠倒。如果按照论典，应该在后面，现在顺着经文放在中间。‘折伏你的心’，是调柔不动的三昧，反过来断除躁动不协调的障碍。既然知道制心的益处，所以要精进。
English
English version: The anger of a master is like the foolish darkness of a beast, while the master of thieves plunders. This is largely similar. When fire burns, jade and stone are consumed together, without any distinction. Therefore, universal burning is used to illustrate equality and non-discrimination. Frivolity, restlessness, and disharmony are all obstacles. For example, someone holding a jar of honey, moving around restlessly, only sees the honey but not the deep pit. Or like a mad elephant without a hook, a monkey getting a tree, leaping and jumping, difficult to restrain. One should quickly thwart it, not let it indulge. This is a metaphor for the heart having gloom, not seeing the future. The Sutra of One Hundred Parables says: 'Once there was a greedy person, searching for honey in the wild, found a tree, raised his foot to go forward to get honey, did not notice the deep well covered by grass, and therefore lost his footing and died.' The mad elephant is a metaphor for the mind giving rise to the three poisons of greed, anger, and ignorance. The Nirvana Sutra uses the wildness of a drunken elephant to describe the delusion of greed, anger, and ignorance, therefore creating much evil karma. The monkey is a metaphor for the roots giving rise to the five desires. Some say, like a monkey appearing in five windows, the mind-monkey is also like this, pervading the five roots. Leaping explains the mad elephant above, jumping explains the monkey above. Jumping is the appearance of a monkey jumping. 'One should quickly thwart it,' means to suppress it from entering a place without movement. 'Do not let it indulge,' is to let it be absorbed into the gathering of taming. [Supplementary Note] Gloom is dark and windy. Darkness is a metaphor for dullness, wind is a metaphor for delusion. The clear sky is obscured by dark wind, which is a metaphor for the heart of stillness and illumination being obstructed by dullness and delusion. Therefore, they all tend towards the desires of the present, not considering the worries of the future. This is the obstacle of losing all kinds of merits. Indulging this mind will lose people's good deeds. Because of not restraining, then worldly and world-transcending good deeds will all be lost. This is cultivating samadhi (三昧, concentration). Placing the mind in one place, there is nothing that cannot be accomplished. Therefore, bhikkhus (比丘, monks) should diligently strive to subdue your mind. 'Placing in one place' is the samadhi of non-dual thought, which in turn cuts off the obstacle of the difference in mind-nature. One place refers to the mind. Subduing the mind in the mind, then the four kinds of differences naturally cease. 'There is nothing that cannot be accomplished' is the samadhi of arising many merits, which in turn cuts off the obstacle of losing all kinds of merits. The text is slightly inverted. If according to the treatises, it should be at the end, but now it is placed in the middle according to the sutra text. 'Subdue your mind' is the samadhi of gentle immobility, which in turn cuts off the obstacle of restlessness and disharmony. Since we know the benefit of controlling the mind, we should strive diligently. --------------------------------------------------------------------------------
Chinese
进折伏不令动转轻躁也 ［补注］无事不办所该者广。当知万法由心。其心一故。百千三昧辩才神通光明。无不具足 二多食苦对治(三)。初示平等。二戒多求。三劝筹量。初示平等。 汝等比丘受诸饮食当如服药于好于恶勿生增减趣得支身以除饥渴 药取疗病不分善恶。以饮食为药。除饥渴之病亦然。不应于好食增心贪着。于恶食减心厌弃。意在除饥渴。不取珍美也 ［补注］支持也。足持其身即已不贪味也。所谓为疗形枯聊接气也 二戒多求(二)。初喻。二合。初喻。 如蜂采华但取其味不损色香 蜂喻诸比丘。华喻受供养。取味喻除饥渴之恼。不损色香喻不坏善心 ［补注］此解是言比丘不坏己之善心 二合。 比丘亦尔受人供养趣自除恼无得多求坏其善心 多求长贪。故坏其善也 ［补注］文云无得多求坏其善心。是坏彼施者之善心也。以求索无厌施者生退倦故。如佛世比丘过聚落而掩门是也。以上下文贯之尤明 三劝筹量。 譬如智者筹量牛力所堪多少不令过分以竭其力 牛能负重。若所负过分则竭其力。比丘受施。多求美食则败其道 三懈怠睡眠苦对治(二)。初合释前二睡眠。二离辩后一睡眠。论云。懈怠者。心懒惰故。睡眠者。心闷重故。此二相顺共成一苦。然起睡眠 现代汉语译本：进入折伏状态，不使其动摇轻浮。[补注]无事不办，所包含的范围很广。应当明白万法由心而生。其心专一，所以百千三昧（Samadhi，佛教术语，指止息一切杂念，使心专注于一境）、辩才、神通、光明，无不具备。二、多食苦的对治方法（有三点）。首先是显示平等，其次是戒除多求，最后是劝导衡量。首先显示平等： ‘你们这些比丘，接受各种饮食，应当像服用药物一样，对于好的和不好的食物，不要产生增加或减少的想法，只要能够维持身体，解除饥饿和口渴就可以了。’药物是为了治疗疾病，不分好坏。把饮食当作药物，用来解除饥饿和口渴也是一样。不应该因为食物好就增加贪恋之心，因为食物不好就减少厌恶之心。目的是解除饥饿和口渴，而不是追求珍贵的美味。[补注]支持身体，足够维持身体就可以了，不贪图味道。这就是所谓的为了治疗身体的枯竭，姑且接续气息。 二、戒除多求（分为两部分）。首先是比喻，然后是合说。首先是比喻： ‘就像蜜蜂采花，只取其花蜜，不损害花朵的颜色和香味。’蜜蜂比喻各位比丘，花朵比喻接受供养。取味比喻解除饥饿和口渴的烦恼，不损害颜色和香味比喻不破坏善良的心。[补注]这个解释是说比丘不破坏自己的善良之心。 二、合说： ‘比丘也是这样，接受别人的供养，只要能够解除自己的烦恼就可以了，不要过多地索取，破坏了善良的心。’过多地索取会增长贪婪，所以会破坏善良的心。[补注]经文说‘不要过多地索取，破坏了善良的心’，是指破坏了施舍者的善良之心。因为索求没有厌足，施舍者就会产生退却和厌倦。就像佛陀在世时，比丘经过村落时，村民会关上门一样。结合上下文来理解就更加明白了。三、劝导衡量： ‘譬如聪明的人，会衡量牛的力量，能够承受多少重量，不会让它负担过重，以至于耗尽它的力量。’牛能够负重，如果负担过重，就会耗尽它的力量。比丘接受施舍，如果过多地追求美食，就会败坏他的修行。[三、懈怠睡眠的对治方法（分为两部分）。首先是合起来解释前两种睡眠，然后是分开辨析后一种睡眠。论中说：懈怠，是因为内心懒惰的缘故；睡眠，是因为内心昏沉沉的缘故。这两种状态相互顺应，共同形成一种苦。然而，产生睡眠