English
English version: Entering the state of subduing (Zhefu, a Buddhist term referring to taming the mind), not allowing it to be shaken or frivolous. [Annotation] 'Nothing is impossible' encompasses a wide range. It should be understood that all dharmas (万法) arise from the mind. Because the mind is one, a hundred thousand Samadhis (三昧, a state of meditative consciousness), eloquence, supernormal powers, and light are all complete. Two, the antidote to the suffering of eating too much (three points). First, showing equality; second, abstaining from excessive seeking; third, advising on deliberation. First, showing equality: 'You Bhikshus (比丘, Buddhist monks), when receiving various foods, should be like taking medicine. Do not increase or decrease your liking or disliking for good or bad food. Just obtain enough to support your body and eliminate hunger and thirst.' Medicine is taken to cure illness, without distinguishing between good and bad. Taking food as medicine to eliminate hunger and thirst is the same. You should not increase your greed for good food, nor decrease your aversion to bad food. The intention is to eliminate hunger and thirst, not to seek precious delicacies. [Annotation] To support the body, just enough to sustain the body is sufficient, without being greedy for taste. This is what is meant by 'to heal the body's exhaustion, just to continue the breath.' Two, abstaining from excessive seeking (divided into two parts). First, a metaphor; then, a combination. First, a metaphor: 'Like a bee collecting nectar from a flower, it only takes its flavor without damaging its color and fragrance.' The bee is a metaphor for the Bhikshus (比丘), and the flower is a metaphor for receiving offerings. Taking the flavor is a metaphor for eliminating the suffering of hunger and thirst, and not damaging the color and fragrance is a metaphor for not destroying the good heart. [Annotation] This explanation means that the Bhikshu (比丘) does not destroy his own good heart. Two, a combination: 'Bhikshus (比丘) are also like this. When receiving offerings from others, just eliminate your own suffering. Do not seek too much, destroying the good heart.' Seeking too much increases greed, thus destroying the good. [Annotation] The text says 'Do not seek too much, destroying the good heart,' which refers to destroying the good heart of the giver. Because the seeking is insatiable, the giver will develop retreat and weariness. It is like when Bhikshus (比丘) passed through villages in the Buddha's time, and the villagers would close their doors. Understanding it in the context of the preceding and following text makes it even clearer. Three, advising on deliberation: 'For example, a wise person will measure the strength of an ox, how much weight it can bear, and will not let it carry too much, so as not to exhaust its strength.' An ox can carry weight. If it carries too much, it will exhaust its strength. If a Bhikshu (比丘) receives offerings and seeks too much delicious food, he will ruin his practice. [Three, the antidote to the suffering of laziness and sleep (divided into two parts). First, combining to explain the first two types of sleep, and then separately analyzing the last type of sleep. The treatise says: Laziness is because the mind is lazy; sleep is because the mind is dull and heavy. These two states are mutually compatible and together form a suffering. However, the arising of sleep --------------------------------------------------------------------------------
Chinese
乃有三种。一从食起。二从时节起。三从心起。前二是阿罗汉眠。以彼不从心生故。无所盖故。初合释前二睡眠。 汝等比丘昼则勤心修习善法无令失时初夜后夜亦勿有废中夜诵经以自消息无以睡眠因缘令一生空过无所得也 昼勤心者。对治从食起睡眠。夜不废者。对治从时起睡眠。无空过者。总结上二。皆以精进勤策为能治也。智度论云。眠如大闇无所见。日日欺诳夺人明。是故宰予昼寝。仲尼贻朽木之责。那律假寐。能仁兴蚌蛤之讥。眠之废学妨道。其故大矣 ［补注］夜独举初中后者。向晦入息人情之常。故昼日犹能修习。昏夜谓应睡眠。特为重警之也 二离辩后一睡眠(二)。初观察对治。二净戒对治。论云。自余修多罗。示现第三从心起睡眠。有二种对治。一观察对治。二净戒对治。或曰。前二睡眠。唯一精进。以为能治。今兹一种能治具二何耶。答夫障有轻重则治有一多。前二睡眠。从食从时则所治障轻。故以精进通而治之。今从心起者。所治障重故。以观察净戒。约法引喻。一一别治耳。初观察对治。 当念无常之火烧诸世间早求自度勿睡眠也诸烦恼贼常伺杀人甚于怨家安可睡眠不自警寤 无常有二。一粗二细。一期生灭为粗。念念生灭为细。论云。观诸生灭坏五阴故。世间亦二。谓三界 现代汉语译本：有三种睡眠。第一种由食物引起，第二种由时节引起，第三种由心念引起。前两种睡眠阿罗汉（Arhat，已证得涅槃的圣人）也会有，因为它们不是由心念产生，所以没有覆盖（烦恼）。这里首先合起来解释前两种睡眠。 ‘你们这些比丘（Bhikkhu，佛教僧侣），白天要勤奋地修习善法，不要浪费时间，初夜和后夜也不要荒废，中夜可以诵经来调养身心，不要因为睡眠的缘故，让一生空过，一无所得。’白天勤奋，是为了对治因食物引起的睡眠。夜晚不荒废，是为了对治因时节引起的睡眠。不让一生空过，是总结以上两种情况。都是以精进勤勉作为对治的方法。《智度论》（Mahaprajnaparamita-sastra）说：‘睡眠就像巨大的黑暗，什么也看不见，日日欺骗，夺走人的光明。’所以宰予白天睡觉，仲尼（Confucius）责备他像朽木一样。那律（Aniruddha）打瞌睡，能仁（Sakyamuni Buddha）用蚌蛤来讥讽他。睡眠荒废学业，妨碍修行，原因太大了。[补注]夜晚单独提出初夜、中夜、后夜，是因为向晚入睡是人之常情，所以白天还能修习，昏暗的夜晚就认为应该睡觉，所以特别加以郑重警示。 第二部分，区分并对治后一种睡眠（有两种方法）。首先是观察对治，然后是净戒对治。《论》（Abhidharma）中说：‘其他的修多罗（Sutra，经）中，揭示了第三种由心念引起的睡眠，有两种对治方法：一是观察对治，二是净戒对治。’或者有人会问：‘前两种睡眠，只用精进就能对治，现在这第三种睡眠，却要用两种方法来对治，为什么呢？’回答是：‘障碍有轻重，所以对治的方法有多有少。前两种睡眠，由食物和时节引起，所以所对治的障碍较轻，因此用精进就能普遍地对治。现在由心念引起的睡眠，所对治的障碍较重，所以用观察和净戒，根据不同的情况，分别对治。’首先是观察对治。 ‘应当思念无常之火燃烧着世间的一切，及早寻求自我解脱，不要睡眠啊！各种烦恼贼经常伺机杀人，比怨家还要可怕，怎么可以安然睡眠而不自我警醒呢？’无常有两种：一是粗无常，二是细无常。一期生命的生灭是粗无常，念念之间的生灭是细无常。《论》（Abhidharma）中说：‘观察各种生灭，是因为五阴（Skandha，构成个体的五种要素，即色、受、想、行、识）在坏灭。’世间也有两种，即三界（Trailokya，欲界、色界、无色界）。
English
English version: There are three types of sleep. The first arises from food, the second from the seasons, and the third from the mind. The first two types of sleep also occur in Arhats (Arhat, enlightened saints who have attained Nirvana), because they do not arise from the mind, and therefore there is no covering (afflictions). Here, the first two types of sleep are explained together. 'You Bhikkhus (Bhikkhu, Buddhist monks), during the day, diligently cultivate good Dharma and do not waste time. Do not neglect the early and late watches of the night, and use the middle watch to recite scriptures to nourish yourselves. Do not let your life pass in vain and gain nothing because of sleep.' Diligence during the day is to counteract sleep arising from food. Not neglecting the night is to counteract sleep arising from the seasons. Not letting life pass in vain is a summary of the above two situations. All of these use diligence and effort as the means of counteraction. The Mahaprajnaparamita-sastra (智度论) says: 'Sleep is like great darkness, where nothing can be seen, deceiving people day by day and stealing their light.' Therefore, when Zai Yu slept during the day, Confucius (仲尼) rebuked him as being like rotten wood. When Aniruddha (那律) dozed off, Sakyamuni Buddha (能仁) ridiculed him with the image of a clam. The waste of learning and hindrance to practice caused by sleep are great indeed. [Note] The night is specifically mentioned in terms of the early, middle, and late watches because it is human nature to enter into rest towards evening. Therefore, one can still practice during the day, but it is assumed that one should sleep during the dark night, so a special and solemn warning is given. The second part distinguishes and counteracts the last type of sleep (with two methods). First is the counteraction through observation, and then the counteraction through pure precepts. The Abhidharma (论) says: 'Other Sutras (Sutra, scriptures) reveal the third type of sleep arising from the mind, which has two methods of counteraction: one is counteraction through observation, and the other is counteraction through pure precepts.' Or someone may ask: 'The first two types of sleep can be counteracted with diligence alone, but now this third type of sleep requires two methods of counteraction. Why is that?' The answer is: 'Obstacles have varying degrees of severity, so the methods of counteraction vary in number. The first two types of sleep arise from food and the seasons, so the obstacles to be counteracted are lighter, and therefore diligence can be used to counteract them universally. Now, sleep arising from the mind has heavier obstacles to be counteracted, so observation and pure precepts are used to counteract them separately according to the specific situation.' First is the counteraction through observation. 'You should contemplate that the fire of impermanence is burning all the worlds, and seek self-liberation early, do not sleep! The thieves of various afflictions are constantly waiting to kill people, even more so than enemies. How can you sleep peacefully without being self-aware?' There are two types of impermanence: gross impermanence and subtle impermanence. The arising and ceasing of a lifetime is gross impermanence, and the arising and ceasing between moments is subtle impermanence. The Abhidharma (论) says: 'Observing the various arisings and ceasings is because the five Skandhas (Skandha, the five aggregates that constitute an individual, namely form, feeling, perception, mental formations, and consciousness) are decaying.' There are also two types of worlds, namely the three realms (Trailokya, the realm of desire, the realm of form, and the realm of formlessness). --------------------------------------------------------------------------------
Chinese
是器世间。六道是有情世间。而此依正悉是速朽。如为火烧。又仁王经云。劫火洞然大千俱坏。马鸣颂无常经云。未曾有一事不被无常吞。早求自度者。示求禅定智慧度所度故。诸烦恼贼者。三毒烦恼杀人法身慧命。论云。观阴入界等常害故。是中可畏求自正觉故 ［补注］坏五阴者。一期一念皆有五阴 二净戒对治(二)。初正明对治。二示对治法。初正明对治(二)。初明有对治。二明无对治。初明有对治(二)。初示烦恼可畏。二劝净戒断除。初示烦恼可畏。 烦恼毒蛇睡在汝心譬如黑蚖在汝室睡 烦恼毒害己自名蛇。更举黑蚖喻之可畏。惑在心睡起必害慧。蚖在室睡起必害人 二劝净戒断除。 当以持戒之钩早屏除之睡蛇既出乃可安眠 持戒去惑如钩出蛇。此言定共戒也。论云。禅定相应心戒故。四分律云。云何为学为调三毒故。蛇出安眠者。上句明断惑。下句明已办。总而示之。以戒外防。以定内静。故能发慧断惑也。若乃外炫持相内无定慧。我慢自高戒取斯起。更引黑蚖以归心室。不知其可也。智者思之诫之 ［补注］发慧断惑。是道共戒。具斯二戒。定慧双修矣 二明无对治。 不出而眠是无惭人 不能对治烦恼。而懈怠安眠。此则不耻愚迷。名无惭人也 二示对治法(二)。初正 现代汉语译本 是器世间（指由物质构成的世界）。六道是有情世间（指有情感和意识的生命存在的世间）。而这些所依赖的（依报）和主体（正报）都是迅速朽坏的，就像被火燃烧一样。《仁王经》中说：‘劫火洞燃，大千俱坏。’（指世界末日时的大火燃烧，整个世界都会毁灭）。马鸣菩萨的《无常经》中说：‘未曾有一事不被无常吞。’（没有一件事能够逃脱无常的变化）。所以要早日寻求自我解脱，就要修习禅定和智慧，以度化自己和他人。那些烦恼贼，指的是贪、嗔、痴三种毒害，它们会杀死人的法身慧命。《瑜伽师地论》中说：‘观察五阴、十二入、十八界等，它们常常带来损害。’因此，要对这些感到畏惧，并寻求自我觉悟。[补注]坏五阴者，一期一念皆有五阴（五阴指的是色、受、想、行、识，它们构成了一个生命体，每一期生命，每一个念头，都包含着五阴）。 二、净戒对治（二）。初、正明对治。二、示对治法。初、正明对治（二）。初、明有对治。二、明无对治。初、明有对治（二）。初、示烦恼可畏。二、劝净戒断除。初、示烦恼可畏。 ‘烦恼毒蛇睡在汝心，譬如黑蚖在汝室睡。’（烦恼就像毒蛇一样潜伏在你的心中，又像一条黑色的毒蛇在你房间里睡觉）。烦恼的毒害本身就叫做蛇，这里更用黑色的毒蛇来比喻它的可怕。迷惑在心中潜伏，一旦醒来必定会伤害智慧。毒蛇在房间里睡觉，一旦醒来必定会伤害人。二、劝净戒断除。 ‘当以持戒之钩，早屏除之，睡蛇既出，乃可安眠。’（应当用持戒的钩子，尽早地排除它，毒蛇被赶走之后，才可以安然入睡）。持戒去除迷惑，就像用钩子赶走毒蛇。这里说的是定共戒（与禅定相应的戒律）。《瑜伽师地论》中说：‘禅定相应心戒故。’（因为禅定能够使心清净，从而持守戒律）。《四分律》中说：‘云何为学？为调三毒故。’（为什么要学习戒律？为了调伏贪、嗔、痴三种毒害）。蛇出安眠者，上句说明断除迷惑，下句说明已经办完该办的事。总而言之，用戒律在外防御，用禅定在内静心，所以能够启发智慧，断除迷惑。如果只是在外炫耀持戒的表象，内心却没有禅定和智慧，反而我慢自高，执着于戒律，那就等于把黑色的毒蛇引回了心室，不知道这样做的危害啊！智者应该思考这个问题，并以此为戒。[补注]发慧断惑，是道共戒（通过修行佛道而获得的戒律）。具备这两种戒律，就能定慧双修了。二、明无对治。 ‘不出而眠，是无惭人。’（不能对治烦恼，却懈怠安眠，这是不知羞耻的愚昧之人，可以称作无惭人）。二、示对治法（二）。初、正