Chinese
长久。 同样，这也变得与存在相同。 为了做广大的事业， 人们不会认为存在是长久的。 以福德智慧的力量， 身心不会被痛苦压倒。 因此，在一切情况下， 不要诽谤菩萨。 如是说。 第二部分也有三点。首先是解释四圣者的功德差别： 属于三界之地的烦恼已尽， 自身成为菩提的容器。 由于见到蕴、界和处， 如同影像一般， 声闻和独觉们， 见到空性二种或三种。 一切种智的智慧， 被说是圆满佛陀的。 了知胜者之道的形态， 被说是菩萨的。 如是说。 从声闻、独觉、阿罗汉、佛陀之外， 将其他视为僧伽： 他们没有涅槃， 然而三有轮回的生， 对他们来说是不存在的， 安住在无尽的法界中。 沉溺于无知的烦恼黑暗中， 之后被佛陀所劝请， 以菩提积累资粮， 他们也将引导世间。 如是说。 他人设立观点并加以驳斥，以及菩萨在佛陀之外被视为僧伽的供养： 转轮王的 名号以正直庄严， 有智慧的大臣， 视国王如高山。 声闻和独觉们， 圆满佛陀种姓所生的， 有智慧的菩萨， 也视如能仁。 对于善于生起菩提心的， 持戒精进背负鞋履的人， 以对菩提心等的恭敬， 阿罗汉也说是供养。 东方山谷经中说阿罗汉， 向菩萨顶礼。 这些不是其他三宝， 而是被认为是属于佛陀的。 如是说。如同阿罗汉的尽智， 以七地为先导， 同样圆满佛陀的智慧， 以十地为先导。 这些不是独自运行的， 十地是净化的， 因为十度， 在那些地上圆满。 安住于果位和趣入果位， 以圣道善加区分的， 是学者的七地。
English
Long. Similarly, this also becomes the same as existence. Because of doing vast deeds, People do not think that existence is long. By the power of merit and wisdom, Body and mind are not overwhelmed by suffering. Therefore, in all circumstances, Do not slander Bodhisattvas. Thus it is said. The second part also has three points. First is explaining the difference in the power of the four noble ones: The afflictions belonging to the three realms are exhausted, Oneself becomes a vessel for Bodhi. Because of seeing the aggregates, elements, and sources, As if they were reflections, The Hearers and Solitary Buddhas, See emptiness in two or three ways. The wisdom of all-knowing, Is said to be that of the complete Buddha. Knowing the form of the Victor's path, Is said to be that of the Bodhisattva. Thus it is said. Apart from Hearers, Solitary Buddhas, Arhats, and Buddhas, Considering others as the Sangha: They do not have Nirvana, However, the birth of the three realms of existence, Does not exist for them, They abide in the inexhaustible realm of Dharma. Sinking into the darkness of ignorance and afflictions, Later, being urged by the Buddha, Accumulating merit with Bodhi, They will also guide the world. Thus it is said. Others establish views and refute them, and the offering of Bodhisattvas being regarded as the Sangha apart from the Buddha: The Chakravartin King's Name is adorned with righteousness, The wise minister, Sees the king as a high mountain. The Hearers and Solitary Buddhas, Born from the lineage of the complete Buddha, The wise Bodhisattva, Is also seen as the Sage. For those who are good at generating Bodhicitta, Those who uphold vows diligently and carry shoes, With respect for Bodhicitta etc., Arhats are also said to make offerings. The Eastern Mountain Valley Sutra says that Arhats, Prostrate to Bodhisattvas. These are not other Three Jewels, But are considered to belong to the Buddha. Thus it is said. Just as the Exhaustion-Wisdom of Arhats, Is preceded by the seven grounds, Similarly, the Wisdom of the complete Buddha, Is preceded by the ten grounds. These do not go alone, The ten grounds are purifying, Because the ten perfections, Are perfected on those grounds. Abiding in the fruit and entering the fruit, Distinguished by the Noble Path, Are the seven grounds of the learners.
Chinese
正如《俱舍论》中所说，同样在广大的经藏中，也赞颂了十地。 第三是：一切都具有圣道的自性，因此怎么会不是圣者呢？以及，没有生起圣道的人，那些愚昧的凡夫，他们不是有学也不是无学，经论中是这么说的。以上是进入暂时皈依三宝的方式。 现在宣说究竟的皈依处只有佛陀，包括以学道所摄的灭谛在内，一切法和僧都不是究竟的皈依处。《宝性论》中说：为了舍弃，因为是欺骗性的，因为不存在，因为伴随着恐惧，二法和圣者众，不是永恒的皈依处。趋向殊胜意义的，皈依处唯有佛陀，能仁具有法身，僧众也是他的究竟。如是说。 在皈依的利益方面，《现观庄严论》中也说：从那之中，全知者利益和安乐，难行而无厌倦，必定从生起中，具有一切乘的依怙的功德，恒常具有。如是说。 “成为所依”是指：皈依善逝三宝，这是八关斋戒的基础。如是说。 八关斋戒是：《俱舍论》中说：所谓别解脱戒共有八种，实质上有四种。从名称上来说，名称会改变，因此这些差别并不矛盾。从发誓断除五、八、十种，以及断除一切之后，有居士和近住，沙弥和具足戒的比丘。如是说。 在宣说皈依者的学处，守护誓言的次第时，“不依止夜叉，不顶礼”中的夜叉是：梵语的“य” （藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：任何）是指任何一个。“क्षिनन्तति” （藏文：ཀྵི་ནནྟྲ་ཏི་，梵文天城体：क्षिनन्तति，梵文罗马拟音：kṣinantati，汉语字面意思：损害者）是指损害，由于对任何一个都造成损害，所以加上“损害”一词。还有，“यक्षपुजायन” （藏文：ཡཀྵ་པུ་ཛ་ཡན་，梵文天城体：यक्षपुजायन，梵文罗马拟音：yakṣapujāyana，汉语字面意思：夜叉布扎亚纳）是指成为一切供养布施的对境，因此加上“布施”一词。将词义合并，称为夜叉，是指世间神祇等。也就是，成为空行饿鬼的，鬼怪和凶猛的赞神和夜叉
English
As stated in the Abhidharma, similarly, in the extensive Sutra Pitaka, the praises of the ten grounds are also mentioned. The third is: Everything possesses the nature of the noble path, so how could it not be noble? And, those who have not generated the noble path, those ignorant ordinary beings, they are neither learners nor non-learners, as stated in the treatises. That is how one enters the temporary refuge of the Three Jewels. Now, it is explained that the ultimate refuge is only the Buddha, and that all the Dharma and Sangha, including the cessation truth encompassed by the path of learning, are not ultimate refuges. The Uttaratantra states: Because of abandonment, because of being deceptive, because of non-existence, because of being accompanied by fear, the two Dharmas and the assembly of noble ones are not eternal refuges. The refuge that leads to the supreme meaning is only the Buddha, the Muni possesses the Dharmakaya, and the Sangha is also his ultimate. Thus it is said. Regarding the benefits of taking refuge, the Abhisamayalankara also states: From that, the all-knowing one benefits and brings happiness, is tireless in difficult tasks, and certainly from arising, possesses the qualities of being the support of all vehicles, always possessing. Thus it is said. "Becoming a support" means: Taking refuge in the Three Jewels of the Sugata, this is the foundation of the eight precepts. Thus it is said. The eight precepts are: The Abhidharmakosha states: The so-called Pratimoksha vows are eight in number, but in substance, there are four types. From the name, the name changes, so these differences are not contradictory. From vowing to abandon five, eight, ten, and abandoning everything, there are lay practitioners and near-dwellers, novices and fully ordained monks. Thus it is said. In the context of explaining the precepts of a person who has taken refuge, the order of guarding the vows, "Do not rely on Yakshas, do not prostrate," the Yaksha is: The Sanskrit word "य" (Tibetan: ཡ, Devanagari: य, Romanized Sanskrit: ya, literal Chinese meaning: any) refers to anyone. "क्षिनन्तति" (Tibetan: ཀྵི་ནནྟྲ་ཏི་, Devanagari: क्षिनन्तति, Romanized Sanskrit: kṣinantati, literal Chinese meaning: destroyer) refers to harm, and since it causes harm to anyone, the word "harm" is added. Also, "यक्षपुजायन" (Tibetan: ཡཀྵ་པུ་ཛ་ཡན་, Devanagari: यक्षपुजायन, Romanized Sanskrit: yakṣapujāyana, literal Chinese meaning: Yaksha Pujayana) refers to becoming the object of all offerings and donations, so the word "donation" is added. Combining the meanings of the words, it is called Yaksha, which refers to worldly deities and so on. That is, those who have become aerial ghosts, demons, fierce Tsen spirits, and Yakshas.
Chinese
妖魔鬼怪国王等，总的来说，是对于精灵总称的广义用法。依赖精灵之物有十八种不悦意的蕴聚的说法是：精灵们怀着恶意和恶业，连绵不断地争斗，经常被临终的疾病所折磨，承受着无量的饿鬼之苦，像这样，对于依赖它们的事物，也会引发（痛苦的）蕴聚。精灵由于颠倒的愿望扰乱了圆满的善行，以其力量，对于依赖者，会产生耗尽福德、力量、光辉、权势等，以及我慢、贪嗔等恶魔的欺骗的不悦意的蕴聚。精灵的恶业和恶念的阴影会耗尽依赖者的善行，罪恶自然增长的蕴聚。所有对于精灵产生欲望的恶劣近取因，死后立即转生为空行饿鬼，或者其他恶道，即使转生到天界，也会转生成不吉祥的罪恶行为者之蕴聚。由于依赖精灵者的缘故，对于其所居住的地区，也会引发疾病、争斗等各种痛苦和各种罪恶行为之蕴聚。当精灵作祟时，连带着赞叹其能力功德，对于此生起欲望的颠倒愿望者，无论修习三学的任何善行，都会转变成获得恶毒地位的助缘，进入不悦意的损害之路，这是所有佛菩萨都不欢喜的蕴聚。依赖精灵者，既不知晓安住于天界殊胜之身，也不知晓堕入恶道卑劣之过患，对于难以获得的闲暇和轮回的过患，背道而驰的蕴聚。精灵以不善之因所抛弃，享用不善之果，却寻求安乐和善行。如果以嗔恨为因果者作为依赖，则会背离佛教，慈悲心彻底摧毁的蕴聚。由于向精灵顶礼、供养和依赖，脱离了皈依的戒律，所有誓言都破灭，变得与外道无异的蕴聚。总而言之，这九种情况各自存在两种，依赖精灵共有十八种蕴聚。如今的
English
Generally speaking, demon kings and the like are broad terms used to refer to all kinds of spirits. The way in which those who rely on spirits have eighteen kinds of unpleasant aggregates is as follows: Spirits, with evil thoughts and evil deeds, constantly fighting, always afflicted by the diseases of death, enduring immeasurable suffering of pretas, like this, for those who rely on them, they also cause (suffering) aggregates. Spirits, due to distorted aspirations disrupting the completion of virtuous deeds, with their power, for the one who relies on them, there arises the unpleasant aggregate of depleting merit, power, splendor, authority, etc., as well as arrogance, attachment, hatred, etc., the deception of demons. The shadow of the evil deeds and evil thoughts of spirits depletes the virtuous deeds of the one who relies on them, and the aggregate of sins naturally increasing. All those with evil proximate causes who generate desires for spirits, immediately after death, are reborn as dakini pretas, or other evil realms, and even if reborn in the heavens, they are reborn as inauspicious, sinful actors, the aggregate of. Due to the cause of the one who relies on spirits, for the region where they reside, it also causes various sufferings such as disease, strife, etc., and the aggregate of causing various sinful actions. When spirits cause harm, along with praising their ability and qualities, for those with distorted aspirations who generate desires for them, whatever virtuous deeds they practice in the three trainings, it will be transformed into a condition for obtaining a malicious status, entering the path of unpleasant harm, this is the aggregate that all Buddhas and Bodhisattvas do not rejoice in. The one who relies on spirits, neither knows of abiding in the supreme body of the heavens, nor knows of the faults of falling into the inferior evil realms, the aggregate of turning away from knowing the difficulty of obtaining leisure and the faults of samsara. Spirits, abandoned by non-virtuous causes, enjoy non-virtuous results, yet seek happiness and virtue. If one relies on those whose cause and effect is hatred, then one will turn away from Buddhism, and the aggregate of compassion being completely destroyed. Due to prostrating, offering, and relying on spirits, one is separated from the precepts of refuge, all vows are broken, and one becomes no different from heretics, the aggregate of. In short, these nine situations each exist in two ways, relying on spirits has a total of eighteen aggregates. Nowadays,
Chinese
由于时代是愚痴的恶见所控制，那些甚至不知道什么是高界和恶趣的人们，将恶趣的众生和鬼神当作神灵来寻求庇护，但他们不仅不能提供庇护，反而会在今生来世造成伤害。因此，那些希望自己幸福的人们应该只信任三宝。要知道，转生到高界的人本身就是所有众生的庇护。下面分别解释三个根本的戒律：在《广大经》中说：任何皈依佛的人，都是真正的居士。任何时候都不应该皈依其他神灵。皈依神圣的法，就会远离伤害和有害的思想。皈依僧团，就不应该与外道交往。等等。共同的戒律部分是：作为居士发誓，必须守护这三个皈依处。不应该以尊敬的态度崇拜和顶礼所有的外道。接受了殊胜的所依之后，如果又依赖低劣的，因为处于有罪的一方，那就会成为圣者的笑柄。等等。关于如何接受皈依戒律的情况。确定自性胜义的皈依有两种方式。一种是通过否定性推理来确定，通过一异性来共同确定二无我。例如：就像轮子等等，被认为是车辆的组成部分，通过对自身和他者的分析，在任何方面都无法找到。同样，从蕴开始，被认为是众生，通过对自身和他者的分析，无论如何也无法找到。等等。另一种是通过非否定性推理来确定，通过伟大的缘起来特别确定法的无我性。例如：事物的自性不可能是从因缘中产生的，因为从因缘中产生的事物，其自性就会是造作的。事物的自性怎么可能是造作的呢？不是造作的自性就不依赖于他者。诸法的自性，都不是完全存在的。等等。在回向的时候，回向的方式也是：依靠大乘的教义，来区分三皈依。