Chinese
说粗语。 圆满的程度：心里想说，嘴里说了，那个人很生气。 对僧人和婆罗门说粗语很重。果报是转生成夜叉。相似因的支配是支配相似因的夜叉种类。行为是说粗语，做诅咒。 做诅咒的妖魔鬼怪。感受是自己也会因此而死。同样要戒除挑拨离间。 四种罪行的基础是两个人。程度是：想了，说了，一半。 轻重是：对出家人说粗语重。对寺庙或僧团说粗语重。果报：异熟果报是转生成龙。相似因的支配是专门做挑拨离间的人支配做挑拨离间的事。感受是自己也会因为那个罪过而感受死亡。 避免心里贪婪。 基础是贵重物品一件。程度是想了。对物品产生贪婪，却没能利益他人。对供养物品产生贪婪很重。果报：异熟果报是转生成吝啬鬼。支配：相似因是支配贪婪鬼的种类。行为是会变得吝啬。感受是感受饿鬼的种类。 同样，对他人有害心。 基础是对众生做损害。程度：心里想了，用语言和身体对那个人造成损害。对出家人很重。对众生是否高兴造成损害。果报是：异熟果报是转生成夜叉。相似因是：支配有害心的夜叉种类。行为是做有害心。感受是自己也会感受。 不要邪见。邪见也有四种：基础是众生。圆满的程度是先想起，然后想，最后产生邪见。 轻重是：对人和法产生邪见重。对正确的见解产生邪见重。果报是异熟果报是转生成外道。相似因的果报是：支配相似因的外道。行为是做相似因的邪见，感受是感受相似因的常断边。 文字好没有错漏。 十种行善：第一是书写文字：字迹好，间距均匀，没有错漏，容易阅读，音节正确，没有标点符号错误，支分词语正确，段落分明。做供养是：佛像的坛城
English
Speaking harshly. The degree of completion: Thinking of speaking with the mind, speaking with the mouth, that person becomes very angry. Speaking harshly to monks and Brahmins is heavy. The result is being reborn as a Yaksha. The dominion of the similar cause is to dominate the Yaksha species of similar cause. The action is speaking harsh words, making curses. Making curses of demons and spirits. The feeling is that one will also die because of it. Likewise, one should abandon sowing discord. The basis of the four sins is two people. The extent is: thought, spoken, half. Light and heavy are: speaking harshly to a Dharma practitioner is heavy. Speaking harshly to a monastery or sangha is heavy. Result: The result of maturation is being reborn as a Naga. The dominion of similar causes is that those who specialize in sowing discord dominate the act of sowing discord. The feeling is that one will also experience death because of that sin. Avoiding covetousness in the mind. The basis is one valuable object. The extent is thought. Having covetousness for an object but failing to benefit others. Having covetousness for offerings is heavy. Result: The result of maturation is being reborn as a miser. Dominion: The similar cause is to dominate the species of covetous ghosts. The action is to become stingy. The feeling is to experience the species of hungry ghosts. Likewise, having harmful intent towards others. The basis is harming sentient beings. Extent: Thinking in the mind, causing harm to that person with speech and body. It is heavy for Dharma practitioners. Causing harm to whether sentient beings are happy or not. The result is: The result of maturation is being reborn as a Yaksha. The similar cause is: dominating the Yaksha species of harmful intent. The action is doing harmful intent. The feeling is that one will also feel it oneself. One should not have wrong views. There are also four types of wrong views: the basis is sentient beings. The degree of completion is first remembering, then thinking, and finally generating wrong views. Light and heavy are: having wrong views about people and Dharma is heavy. Having wrong views about correct views is heavy. The result is that the result of maturation is being reborn as a heretic. The result of the similar cause is: dominating the heretics of the similar cause. The action is doing the wrong view of the similar cause, and the feeling is experiencing the extremes of permanence and annihilation of the similar cause. Good writing has no omissions. Ten virtuous actions: The first is writing: the handwriting is good, the spacing is even, there are no omissions, it is easy to read, the syllables are correct, there are no punctuation errors, the branch words are correct, and the paragraphs are clear. Making offerings is: the mandala of the Buddha image
Chinese
建造坛城。生起禅定的坛城。迎请自性坛城，供养内外密唯一的供品。供品供养于三个坛城。布施和救护的布施，以慈悲心施予佛法、财物和救护，利益众生，以及以成熟的果报消除傲慢。果报消除傲慢。身语意三门和无有疲厌地宣说，恭敬听闻如大海般永不满足。诵读者要语句清晰，发音纯正，懂得连贯上下，不混乱，并且理解意义。理解意义、词句和功德，持为总持。持诵者要知足，通达意义，以意义的总持和永不忘失的意义总持，以及善妙而广大的功德总持来持诵。具备五种功德来讲解意义。讲解者要精通意义的要点，段落分明，上下连贯，字迹清晰，提取意义的精华，包括辩论和回答，从而具备五种圆满的功德。同样地，进行诵读。诵读时，声音不要太大或太小，不要像说话一样，不要心不在焉，不要增减弯曲，不要颠倒字句，不要遗漏音节。经文、口诀、理性和智慧。思考是指具备佛陀亲口所说的经教量、上师口耳相传的口诀量，以及自己智慧的理性量这三者，从而能够辨别意义。有相和无相的修持是指有相的禅定如所观想般成就，无相的禅定如晴空万里般修持。一心专注。心要一心专注，不散乱，处于禅定之中。总的来说，凡是进入佛教的人，都应该努力修持这十法，如果了解这十法，就能毫不错误地理解佛教的各种教义。行持佛法之人，应当精进通达这十法。在此，提问者说：如果说人天乘的十种修行是善的，那么人天乘能够修持三个坛城，并且能够讲经说法，那么这与通达九乘佛法有什么区别呢？
English
Constructing the mandala. Generating the mandala of meditative absorption. Inviting the self-nature mandala, offering the unique offerings of outer, inner, and secret. Offerings are made to the three mandalas. Giving and protection, the giving of generosity, with a compassionate heart giving Dharma, wealth, and protection, benefiting sentient beings, and with the fruit of maturation eliminating arrogance. The fruit eliminates arrogance. Explaining with body, speech, and mind, without weariness, listening with reverence, never satisfied like the ocean. The reader should have clear sentences, pure pronunciation, understand the connection between top and bottom, not be confused, and understand the meaning. Understand the meaning, words, and qualities, and hold them as dharani. The holder should be content, understand the meaning, hold the dharani of meaning and the dharani of meaning that is never forgotten, and hold the dharani of qualities that are good and vast. Possessing five qualities to explain the meanings. The explainer should be proficient in the key points of the meaning, with clear paragraphs, connecting top and bottom, clear handwriting, extracting the essence of the meaning, including debate and answers, thereby possessing the five perfect qualities. Similarly, perform recitation. When reciting, the sound should not be too loud or too soft, not like speaking, not distracted, do not increase or decrease curves, do not reverse words, do not omit syllables. Scriptures, oral instructions, reason, and wisdom. Thinking refers to possessing the three: the scriptural authority of the Buddha's words, the oral instruction authority of the guru's oral transmission, and the rational authority of one's own wisdom, thereby being able to discern the meaning. Contemplation with and without signs refers to the achievement of meditation with signs as visualized, and the practice of meditation without signs like a clear sky. One-pointed concentration. The mind should be one-pointed, not distracted, in meditation. In general, all those who enter Buddhism should strive to practice these ten dharmas, and if they understand these ten dharmas, they will be able to understand the various teachings of Buddhism without error. Those who practice the Buddha's teachings should diligently understand these ten dharmas. Here, the questioner says: If it is said that the ten practices of the human and deva vehicle are good, then if the human and deva vehicle can practice the three mandalas and can explain the Dharma, then what is the difference between this and understanding the nine vehicles of Dharma?
Tibetan
ན་ནི། མི་དགེ་བ་བཅུ་སྤྱད་ན་མི་དགེ་ལ། སྤངས་ནས་མཐུན་ཕྱོགས་བསྒྲུབ་པ་དགེ་བ་བཅུ་ཡིན། དེས་ལྷ་མིར་སྐྱེ་བས་ལྷ་མིའི་ཐེག་པ་དངོས་ཡིན་ལ། དེ་དག་ཐེག་པ་སངས་རྒྱས་ཀྱི་ལམ་དུ་འཇུག་པས་ཆོས་སྤྱོད་བཅུ་ཡང་ཞར་ལས་གསུངས་པ་ལས་འགལ་བ་མེད་དོ། །མུ་སྟེགས་ ཐེག་པ་རབ་འདིར་བཤད་པའི་དགོས་པ་ནི་བལྟ་བ་ཤེས་ནས་མི་སྤྱད་པར་སྤང་བའི་དགོས་པ་ཡོད་དེ་སངས་རྒྱས་མི་ནུས་པའོ། །ཤེས་ན། །མི་སྤྱད་སྤང་ཕྱིར་ཁྱོད་ལ་བཤད། །ལྟ་བ་དྲུག་ཅུ་རྩ་གཉིས་ལ། །སྔོན་མཐར་རྟོག་པ་བཅོ་བརྒྱད་དང་། །ཕྱི་མའི་མཐར་རྟོག་པ་བཞི་བཅུ་རྩ་བཞི་ཡིན། ༈ །སྔོན་མཐའ་རྟག་པར་ལྟ་བ་བཞི་ནི། །བདག་དང་འཇིག་རྟེན་པར་བསྐལ་པ་ཉི་ཤུར་རྟག་ཟེར་བ་དང་། བཞི་བཅུར་རྟག་ཟེར་བ་དང་། ལྷའི་བརྒྱ་རུ་རྟག་ཟེར་བ་དང་། མིའི་མངོན་ཤེས་ཀྱིས་སེམས་ཅན་གྱི་ཁ་དོག་དང་དབྱིབས་བར་བསྐལ་དྲུག་ཅུར་མཐོང་ནས་རྟག་ཟེར་བའོ། །ཁ་ཅིག་རྟག་པར་ལྟ་བཞི་དང་ནི། །ཚངས་པ་ཆེན་པོ་རྟག་གཞན་མི་རྟག་ཟེར་བ་དང་། འབྱུང་བ་བཞི་མི་རྟག་སེམས་རྟག་ཟེར་བ་དང་། ལྷ་ཡིད་སུན་འབྱིན་པ་མི་རྟག་གཞན་རྟག་ཟེར་བ་དང་། ལྷ་རྩེད་མོས་བསླུས་པ་མི་རྟག་གཞན་རྟག་ཟེར་བའོ། །ལྷ་ནི་མི་སྤོང་ལྟ་བཞི་དང་ནི། །ཤེས་པ་ཞན་ལ་རྨོངས་པ་ནི་རྫུན་ཏུ་སྨྲ་བས་འཇིགས་པས་གཏམ་རླུང་ལ་བསྐུར་བའོ། །བློ་རྣམ་པར་མ་བྱས་པ་ནི། རྫུན་སྨྲ་བ་ལས་བྱུང་བའི་ལོག་ལྟ་ལ་འཇིགས་ནས་གཏམ་རླུང་ལ་བསྐུར་བའོ། །བྱས་པ་རྣམ་པར་ངེས་པ་ནི། རྫུན་དང་ཤེས་བཞིན་མ་ཡིན་པས་འཇིགས་ནས་གཏམ་རླུང་ལ་བསྐུར་བའོ། །རྟོགས་པས་མངོན་པའི་ང་རྒྱལ་ཅན། བདག་གམ་དུས་གཞན་འདིར་འོངས་ན། གཞན་ཇི་ལྟར་འདོད་པ་དེ་ལྟར་ལན་གདབ་བོ་སྙམ་པའོ། །ཡོད་མེད་མཐའ་ལ་བལྟ་བ་བཞི་ནི། །ལར་གྱི་བསམ་གཏན་བཞི་པའི་བར་ལ་ཐུག །མར་ནི་མནར་མེད་དཔལ་ཐུག་པས། ཡར་དང་མར་ནི་མཐའ་ཡོད་པ་དང་། ཐད་ཀར་མཐའ་མ་མཐོང་བས་ཐད་དང་མཐའ་མེད་པ་དང་། ཡན་མན་མཐའ་ཡོད་པས་མེད་པ་མ་ཡིན་པ་དང་། ཐད་ཀར་མཐའ་མེད་པས་ཡོད་པ་མ་ཡིན་པའོ། །རྒྱུ་མེད་པར་ནི་བལྟ་བ་གཉིས་ནི། །བསམ་གཏན་བཞི་པ་ནི་གཟུགས་ཁམས་ནས་འདུ་ཤེས་མེད་པ་ལས། ཤི་འཕོས་ནས་འདིར་སྐྱེས་པ་ལ། འདུ་ཤེས་ཡོད་པར་རྒྱུ་མེད་པ་ལས་བྱུང་བ་ཟེར་བ་དང་། རྟོག་གེ་ལ་བརྟེན་པ་ནི། རླུང་གློ་བུར་དུ་ལྡང་བ་དང་། ཆུ་གློ་བུར་དུ་འབབས་པ་ལ་བརྟེན་ནས། རྒྱུ་མེད་པ་ལས་བྱུང་ཟེར་བའོ། །ཕྱི་མའི་མཐའ་ལ་ལྟ་བ་ནི། །བཞི་བཅུ་རྩ་བཞི་ལས། འདུ་ཤེས་ཡོད་སྨྲ་བཅུ་དྲུ
Chinese
总之，行持十不善业就是不善，舍弃不善而修持顺品就是十善业。由此能转生天人和人，所以这是天人乘的真实体性。这些乘能引导进入成佛之道，因此也可以说，行持十法行并非与此相违背。外道 在此处宣说外道乘的必要，在于了解这些见解后，不去行持，而是要舍弃它们，因为这样才能成佛。如果了解了，就要为了不实行、为了舍弃而为你宣说。六十二种见解中，前际的推测有十八种，后际的推测有四十四种。 前际的四种常见论是：认为我和世界在二十劫中是常，认为在四十劫中是常，认为在一百劫中是常，以及认为通过人类的通力，看到众生的颜色和形状在六十中劫中是常。 另有四种部分常见论是：认为大梵天是常，其他是不常；认为四大是不常，心是常；认为使天人厌烦的是不常，其他是常；以及认为被天人的嬉戏所迷惑的是不常，其他是常。 还有四种不死矫乱论是：因为智慧浅薄而愚昧，害怕说谎，所以把话语托付给风。没有彻底思考的人，因为害怕由说谎产生的邪见，所以把话语托付给风。已经确定的人，因为害怕说谎和不是有意的，所以把话语托付给风。凭借领悟而生起骄慢的人，心想如果我和其他人在其他时候来到这里，就按照其他人所希望的那样回答。 四种有边无边论是：最终达到一般的第四禅。向下到达无间地狱的顶端，向上到达有顶天，所以向上和向下是有边的。因为没有直接看到边际，所以直接是无边的。因为上下是有边的，所以不是没有边。因为直接是无边的，所以不是有边。 两种无因论是：第四禅从色界转生到无想天，死后转生到这里，说有想是从无因中产生的。依靠推理的人，依靠风突然刮起和水突然流淌，说这是从无因中产生的。 对于后际的观察是，四十四种中，有十六种认为有想。
English
In short, practicing the ten non-virtuous actions is non-virtuous, and abandoning non-virtue and cultivating the opposite is the ten virtuous actions. By this, one can be reborn as gods and humans, so this is the true nature of the vehicle of gods and humans. These vehicles can guide one onto the path to Buddhahood, so it can also be said that practicing the ten Dharma practices is not contradictory to this. The heretical The necessity of explaining the heretical vehicle here is that after understanding these views, one should not practice them, but rather abandon them, because this is how one can become a Buddha. If you understand, it is to not practice and to abandon that I explain to you. Among the sixty-two views, there are eighteen speculations about the past extreme, and forty-four speculations about the future extreme. The four eternalist views of the past extreme are: thinking that the self and the world are eternal for twenty kalpas, thinking that they are eternal for forty kalpas, thinking that they are eternal for one hundred kalpas, and thinking that through human clairvoyance, one sees the color and shape of beings as eternal for sixty intermediate kalpas. There are also four partial eternalist views: thinking that the Great Brahma is eternal and others are impermanent; thinking that the four elements are impermanent and the mind is permanent; thinking that what makes the gods weary is impermanent and others are permanent; and thinking that what is deceived by the gods' play is impermanent and others are permanent. There are also four evasive answers: because of weak intelligence and ignorance, fearing to lie, one entrusts words to the wind. Those who have not thoroughly thought, fearing the wrong views arising from lying, entrust words to the wind. Those who have determined, fearing lying and not being intentional, entrust words to the wind. Those who are proud of their understanding, think that if I or others come here at other times, I will answer as others wish. The four finite and infinite views are: ultimately reaching the ordinary fourth dhyana. Downward reaching the top of the Avici hell, upward reaching the peak of existence, so upward and downward are finite. Because the edge is not directly seen, it is directly infinite. Because up and down are finite, it is not without edge. Because directly it is infinite, it is not with edge. The two causeless views are: the fourth dhyana is reborn from the form realm to the realm of non-perception, and after death is reborn here, saying that perception arises from no cause. Those who rely on reasoning, relying on the wind suddenly rising and the water suddenly flowing, say that this arises from no cause. Regarding the observation of the future extreme, among the forty-four, there are sixteen who think there is perception.