Chinese
从无有中积聚资粮，意为生起见道的智慧。懒惰是，依赖于散乱、灰心、懈怠、贪恋欲望等因缘，对于善事不喜好也不努力。作为其对治，仅仅念诵如来宝名之名号，也必定会成就无上圆满正等觉。如是生起欢喜而宣说。因此，懒惰之人也会想，这个地方也不是那么困难，于是立刻就会投入到念诵佛宝名之名号中。即使在那个时候没有立即成就大菩提，也会依赖于念诵名号的善根，在未来成就，如同从这个种子中，产生了这个庄稼一样。认为仅仅少许就足够的是，布施也好，持戒也好，禅定也好，仅仅修持一点点，就认为不需要其他的。对此，即使是为了成就如来的毛孔，也需要像大海一样无量的善根，那怎么能通过懒惰获得呢？如是宣说，教诫需要修持一切福德和智慧之资粮。这一个和前面两个似乎矛盾，但并不矛盾，依靠小小的，逐渐传递，可以成就大的意义，以及立即或直接成就大的意义，需要积累众多的因缘，这并不矛盾。同样，有时非常赞叹布施，有时又贬低布施而赞叹戒律等，以各种方式取决于所化众生的想法，所以并不矛盾。在成为悭吝的对治时，布施是特别能够施舍的，对于暂时不进入持戒等的人们来说，布施本身利益巨大，因此赞叹布施。在成为执着于布施为最胜的对治时，以及认为仅仅如此就足够，但对于具有持戒根器的人们，为了安置于持戒，贬低布施而赞叹戒律，实际上戒律比单独的布施更为殊胜。行于贪欲是，贪恋自己的财物和用具，并且
English
From gathering resources from nothing, it is intended to generate the wisdom of the path of seeing. Laziness is, relying on causes such as distraction, discouragement, sloth, attachment to desires, etc., one is not fond of or does not strive for virtuous deeds. As its antidote, merely reciting the name of the Tathagata Jewel Name will definitely achieve unsurpassed, perfectly complete enlightenment. Thus, it is spoken with joy. Therefore, even a lazy person will think, this place is not so difficult, and will immediately engage in reciting the name of the Buddha Jewel Name. Even if great Bodhi is not immediately achieved at that time, it will rely on the merit of reciting the name and will be achieved in the future, just as this crop is produced from this seed. Thinking that just a little is enough is, whether it is giving, keeping precepts, or meditating, just practicing a little bit, and thinking that nothing else is needed. Regarding this, even in order to achieve the pores of the Tathagata, one needs immeasurable merit like the ocean, so how can it be obtained through laziness? Thus it is said, teaching that one needs to cultivate all accumulations of merit and wisdom. This one and the previous two seem contradictory, but they are not contradictory, relying on the small, gradually passing on, one can achieve great meaning, and to immediately or directly achieve great meaning, one needs to accumulate many causes, which is not contradictory. Similarly, sometimes giving is highly praised, and sometimes giving is depreciated and precepts are praised, etc., in various ways depending on the thoughts of the beings to be tamed, so it is not contradictory. When it becomes an antidote to stinginess, giving is especially capable of giving, and for those who do not temporarily enter into keeping precepts, etc., giving itself is of great benefit, therefore giving is praised. When it becomes an antidote to those who are attached to giving as the most excellent, and think that just that is enough, but for those who have the capacity for keeping precepts, in order to place them in keeping precepts, giving is depreciated and precepts are praised, in reality precepts are more excellent than giving alone. Acting on attachment is, being attached to one's own possessions and utensils, and
Chinese
自诩贤善，其意为，宣说极乐世界等净土的富饶和受用圆满，从而不贪著自己的恶劣受用，并于彼净土发愿。调伏我慢是，对于天人等在身体、受用、威力、寿命、智慧和种姓等方面产生的骄慢，导致不供养三宝，或不恭敬三宝，或未见真谛者，示现如来无量光等寿命无量，眷属之盛大无量等。彼等听闻后，我慢平息，对之前的行为感到后悔，从而进行忏悔和受戒，并对三宝生起恭敬心，由此使相续清净，从而证见真谛等。所谓后悔是，通常对于已做不应做之事而生后悔是必然的，但考虑到有些人因过度后悔，心无法专注，且无法从中获得功德的差别。对于佛和菩萨们，凡是损害他们者，都将往生天界。如是说，听到此语，后悔的力量减弱，心得以安住，并从中获得诸多功德的差别。而对于损害佛陀的实际果报来说，除了极大的痛苦之外，连一丝安乐也不会产生。但在造作损害的当下，仅仅是见到佛身，或听到佛名，或忆念佛的形象，其果报在未来的某个时刻，也会成为获得天界安乐之因。所谓未定者之转变，转变即是邪谬之意。对于种姓未定的菩萨，由于精进微弱且心不坚定，可能会因邪修和感受剧烈痛苦等因缘而舍弃大乘菩提心，转入小乘。为了使这种情况得以扭转，以及对于已入小乘但种姓未定者，为了生起欢喜心而进入大乘，故宣说此大乘法门，甚至对大声闻众也授记成佛。
English
Vaunting themselves as virtuous, the meaning is that by demonstrating the richness and perfect enjoyment of pure lands such as Sukhavati, one does not become attached to one's own inferior enjoyments and aspires to be reborn in that pure land. Subduing arrogance involves those gods and humans who are arrogant due to their bodies, enjoyments, power, lifespan, wisdom, lineage, etc., leading them not to worship the Three Jewels, or not to respect the Three Jewels, or not to see the truth. To them, the immeasurable lifespan of the Tathagata Amitabha and the immeasurable greatness of his retinue are shown. By hearing these, their arrogance is pacified, and they regret their previous behavior, thus making confessions and taking vows, and generating respect for the Three Jewels. This purifies their minds, leading them to see the truth, etc. Regret is generally born from regretting things that should not have been done, but considering that some people become overly regretful, their minds cannot focus, and they cannot gain any special qualities from it. Regarding Buddhas and Bodhisattvas, all those who harm them will be reborn in the heavens. As it is said, hearing these words reduces the power of regret, allowing the mind to settle, and many special qualities are gained from it. As for the actual result of harming the Buddha, apart from extreme suffering, not even a trace of happiness will arise. However, even at the moment of committing harm, just seeing the Buddha's body, hearing his name, or remembering his form, the result will be a cause for obtaining the happiness of heaven in a future time. The term 'transformation of the undetermined' means that transformation is the meaning of error. For Bodhisattvas whose lineage is undetermined, due to weak diligence and unstable minds, they may abandon the Mahayana Bodhicitta due to causes such as wrong practice and experiencing intense suffering, and enter the Hinayana. In order to reverse this situation, and for those who have entered the Hinayana but whose lineage is undetermined, in order to generate joy and enter the Mahayana, this Mahayana Dharma is taught, and even the great Shravakas are prophesied to become Buddhas.
Chinese
以及，乘是一，无有二。如是等语所说，乘乃大乘唯一，涅槃、解脱、菩提亦是无上法身唯一，如是显示，故于所化有缘者中，大乘种姓不定者，因此之外无有乘故，我虽需行持百千苦行，亦不应寻觅他道，如是作坚定誓愿，及声闻不定者，若此道无有究竟之处，此罪业有何用，如是思维，将入大乘。意趣是，二乘乃是暂时的乘，究竟的乘是唯一，意在于此。如是则为过失，或为障碍，或为遮障之八法之对治，乃是大乘之特点，显示如似相违之法。此处所说乃是表征而已，如彼及其同类之无量邪分别亦摄于彼八过失中，及显示对治之法亦是如彼及其同类之无量法，于此处仅显示譬喻，应由此推知。总的来说，轻蔑佛等八过失，乃是众生相续中可能生起之遮障，若总摄之，不信不勤贪着与，我慢邪道名为五。初二摄于不信中，其后二者是不勤，如是二与贪着及我慢，乃与烦恼相关的四业，及后悔与，不定退转二者总合为邪道之过失，此二者虽是依于对治之方，然是从对治转为过失。初二与，贪着是于入法中作障碍。少分满足与，后悔是于已入者作障碍。懒惰与我慢是于二者皆作障碍。最后是于获得殊胜果位作障碍。第二是对治等，彼等之对治乃是三乘之所有法
English
And, the vehicle is one, there is no second. As said in these and other words, the vehicle is only the Great Vehicle, and Nirvana, liberation, and Bodhi are also only the supreme Dharmakaya. Thus it is shown, so among those who are to be tamed and have affinities, those whose Great Vehicle lineage is uncertain, because there is no other vehicle besides this, even though I need to practice hundreds of thousands of difficult practices, I should not seek another path, thus making a firm vow, and also those whose Hearer lineage is uncertain, if there is no ultimate place in this path, what is the use of this sinful karma, thinking thus, they will enter the Great Vehicle. The intention is that the two vehicles are only temporary vehicles, and the ultimate vehicle is only one, the intention is in this. Thus, as an antidote to those eight faults, or obstacles, or obscurations, the characteristics of the Great Vehicle, which appear to be contradictory, are shown. What is mentioned here is only a symbol, and the countless wrong discriminations of that and its kind are also included in those eight faults, and the teaching of the antidote is also like that and its countless kinds, here only an example is shown, and it should be inferred from this. In general, the eight faults such as despising the Buddha are obscurations that can arise in the minds of sentient beings, and if they are summarized, disbelief, lack of diligence, attachment, arrogance, and the wrong path are called five. The first two are included in disbelief, and the latter two are lack of diligence, thus two, attachment, and arrogance are the four actions related to afflictions, and regret and uncertain reversal are combined into the fault of the wrong path, although these two are based on the side of the antidote, they have turned from the antidote into a fault. The first two and attachment are obstacles to entering the Dharma. Being content with little and regret are obstacles to those who have already entered. Laziness and arrogance are obstacles to both. The last is an obstacle to obtaining the supreme fruit. The second is the antidote to that, etc., the antidote to them is all the Dharma of the three vehicles.
Chinese
以殊胜大乘教法，能成无上对治。依此次第，彼等八种障碍，一切过患皆能彻底断除。断除之理如前所说之注释中所述。而我之思惟是这样的：如果与大乘之共同特点结合起来理解，就应该这样理解：在声闻乘中，从佛陀断证功德的差别出发，讲述无有贪嗔等状态，以及从因的差别出发，讲述为利他而行持无量苦行等，这些唯有殊胜丈夫才能行持，是遍入天和猛厉神等所不具备的特点。虽然对佛陀生起信心的情况居多，但是由于没有广为宣说无量化身和遍知一切所知之理，所以对于化身和自在的差别，可能会觉得那些（神）比佛陀还殊胜。而在大乘中，由于广为明示如来之身、智慧、功德、刹土、受用和事业的无量功德，所以会明白其他导师的功德，即使百千俱胝同时聚集，也仅仅如同牛蹄迹中充满不净之水而已，而薄伽梵的伟大，则如甘露之海般无有边际。如此便会了知。在声闻乘中，虽然所宣说的道和补特伽罗也能压倒多数外道之法，但是在某些情况下，听到“吠陀等通过听闻而解脱之因”时，可能会生起“或许那个比这个更好”的疑惑。而在大乘中，由于也宣说了见解、行持、修习、果的差别，一切因果都是殊胜而广大的，并且仅仅是听闻佛法，以及经函仅仅安住在某个地方的利益也是无量的，因此会对佛法生起无与伦比的恭敬心。在声闻乘中，很少且不明显地宣说轮回仅仅是错觉的显现，而在大乘中则非常清晰而广大地宣说，因此会明白舍弃轮回并非难事，并且对众生的大悲心会更加增长，因此为了救度他们，纵然是身体
English
With the supreme Mahayana teachings, one can achieve unsurpassed antidotes. Through this sequence, those eight obstacles, all faults, can be completely eradicated from the root. The way to abandon them is as stated in the commentaries mentioned earlier. And my thought is like this: If we combine it with the general characteristics of the Mahayana teachings, we should understand it like this: In the Hearer Vehicle, based on the difference of the Buddha's abandonment and realization, it is said that there is no attachment, hatred, etc., and based on the difference of causes, it is said that only noble beings practice immeasurable austerities for the benefit of others, which are not possessed by Vishnu and fierce deities. Although most people have faith in the Buddha, since the infinite manifestations and the way of knowing all knowable things are not widely taught, regarding the differences of manifestations and powers, one might think that those (gods) are superior to the Buddha. But in the Mahayana, since the infinite qualities of the Tathagata's body, wisdom, qualities, realms, resources, and activities are widely and clearly shown, one will understand that the qualities of those other teachers, even if hundreds of thousands of kotis gather at the same time, are only like a cow's hoofprint filled with impure water, while the greatness of the Bhagavan is like an ocean of nectar without end. Thus one will know. In the Hearer Vehicle, although the paths and individuals taught can also overwhelm most non-Buddhist teachings, in some cases, when hearing "the Vedas and other causes of liberation through hearing," one might have doubts, thinking, "Perhaps that is better than this." But in the Mahayana, since the differences of view, conduct, practice, and result are also taught, and all causes and results are excellent and vast, and the benefits of merely hearing the Dharma and the mere presence of scriptures in a place are also immeasurable, therefore one will develop incomparable reverence for the Dharma. In the Hearer Vehicle, it is rarely and unclearly shown that samsara is merely a deceptive appearance, but in the Mahayana it is taught very clearly and extensively, so one will understand that abandoning samsara is not difficult, and great compassion for sentient beings will increase even more, so even the body is