Chinese
能够完全清楚地看到。例如，如果把恶鬼当作根本的神，就像恶鬼把一切都颠倒过来一样，那就不行。此外，正如圣者无著在《摄大乘论》中所说：“亲近非贤善之人，听闻非贤善之法，不如理作意，一切罪恶皆由此而生。”等等，也需要好好地考察。第二，分别解说支分的学处，共有三种。第一，皈依佛宝的支分学处有三种解说方式。对什么境应该恭敬呢？当佛像存在时，如同世尊身相的庄严基础，工匠绘制的图画，如僧伽罗国王的女儿以珍珠藤为依托而建造的，被称为“具光能仁”的佛像，或者噶玛比瓦按照传统铸造和塑造的佛像，以及自然形成的佛像，如后来撰写《殊胜赞》的导师勇士，以及创作《胜天赞》的导师自在作，两人堆积旃檀木，仅仅祈祷，摩揭陀菩提伽耶的大菩提像就显现出来一样。绘画的、浮雕的、塑造的、建造的和自然形成的佛像，乃至身体的各个部分都是。所谓“章节”是指，如《摄大乘论》中所说，二句偈、三句偈、四句偈、五句偈和六句偈等。一般来说，表达意义的差别是词，表达本体的是名，这两者是能诠或能显的文字，外在显现的文字有两种：表达声音的文字，如《释量论》所说：“文字皆由意识生，由意识生而有声。”如同所说，以及书写的形象文字，为了学习工艺，前往所有书法家的善知识处，询问说：“您要教我那伽拉文字等六十四种文字中的哪一种呢？”就像兰札文和瓦尔顿文等六十四种文字一样。
English
To see it completely and clearly. For example, it is not right to make a demon the fundamental deity, just as the demon turns everything upside down. Furthermore, as the venerable Asanga said in the Compendium of Abhidharma, "All sins arise from relying on non-virtuous people, listening to non-virtuous teachings, and not thinking properly." It is also necessary to examine these things well. Secondly, there are three ways to explain the limbs of the training separately. First, there are three ways to explain the limbs of the training of taking refuge in the Buddha Jewel. To what object should respect be paid? When the images of the Buddhas are present, such as the paintings made by craftsmen based on the foundation of the Blessed One's body, like the image of Thubpa Ozer Chen, which is said to have been built by the daughter of the King of Simhala using a pearl vine as a support, or the images cast and molded according to the Karma Biwa tradition, and the naturally formed images, such as the teacher Hero who later composed the Excellent Praise, and the teacher Delightful Lord who composed the Surpassing the Gods Praise, who piled up sandalwood and prayed, and the great Bodhi image of Magadha Bodhgaya manifested itself. The painted, embossed, molded, built, and naturally formed images, even the parts of the body, are all included. The so-called "verses" refer to the two-line verses, three-line verses, four-line verses, five-line verses, and six-line verses, as stated in the Compendium of Abhidharma. In general, the difference in meaning is expressed by words, the essence is expressed by names, and these two are the letters that express or clarify. There are two types of letters that appear externally: the letters of sound, as stated in the Commentary on Valid Cognition, "Letters arise from consciousness, and sound arises from consciousness." As it is said, and the written letters of form, in order to study crafts, one goes to the virtuous friend of all calligraphers and asks, "Which of the sixty-four types of scripts, such as the Nagara script, do you want to teach me?" Like the Lantsa and Wartung scripts, there are sixty-four types of scripts.
Chinese
“གེ་”是不可改变的意思，而“རྩ་བ་”也有不可改变、稳固的意思。因此，偈颂的“རྩ་བ་”必须是文字，而且第二个“རྩ་བ་”，比如“ཁ་ཆེ་”这样的词语本身就已成立。同样，直到第六个“རྩ་བ་”都要结合起来进行分析，而注释中说“རྩ་བ་”是脚，这完全是佛陀自己所创偈颂的方式。这样看来，词语依赖于名称，而名称的依据是文字。此外，关于衣服的补丁，正方形等，在律藏中，佛允许使用三种颜色的布料，即“蓝色、茜素和赭石”。意思是可以用蓝色、黄色、红色三种颜色中的任何一种来缝制。但在这里，为了与教法之主的自身颜色相符，用黄色作为象征，也表示允许使用其他颜色的布料。依靠什么来修行恭敬呢？对于这样的基础，以追求意义的意愿为基础，即以具有不被他人夺走的信和欲这二者的门径为基础来修行恭敬。如何修行恭敬呢？必须认识到所有事物都是教法之主，即世尊佛陀的真实化身。原因是佛像就是化身，如《白莲经》所说：“化现无数身，为利众生行善事。”文字是名相的基础，也是化身，如《耳饰》所说：“五百末世时，我住文字相，汝等应作念，彼即是我身，尔时当敬彼。”赭红色标志是化身的理由是，在律藏中说，为了忆念、正念和谨慎，它们会化现出来。过去也曾有这样的例子，经中说：“如来请入时，具足剃发穿袈裟之身。”就像这样，立即显现出袈裟等化身一样。因为这些都是工巧化身，所以必须经常用心思考并认识到它们是佛陀的化身。第二，皈依正法僧伽的学处。
English
"གེ་" means immutable, and "རྩ་བ་" also means immutable and stable. Therefore, the "རྩ་བ་" of a verse must be a letter, and the second "རྩ་བ་," such as the word "ཁ་ཆེ་," is itself established as a word. Similarly, up to the sixth "རྩ་བ་," they should be analyzed in combination, and the commentary states that "རྩ་བ་" is a foot, which is entirely the style of verses created by the Buddha himself. In this view, words rely on names, and the basis of names is letters. Furthermore, regarding patches on clothing, squares, etc., in the Vinaya, the Buddha allows the use of three colors of cloth, namely "blue, madder, and ochre." This means that any of the three colors—blue, yellow, or red—can be used for sewing. But here, in order to match the color of the master of the teachings himself, yellow is used as a symbol, also indicating that the use of other colors of cloth is allowed. What is relied upon to practice reverence? For such foundations, based on the desire to seek meaning, that is, based on the gateway of faith and aspiration, which have the function of not being taken away by others, reverence is practiced. How is reverence practiced? It must be recognized that all things are the true manifestations of the master of the teachings, the Bhagavan Buddha. The reason is that the Buddha image is a manifestation, as stated in the White Lotus Sutra: "Manifesting countless bodies, to benefit beings and perform virtuous deeds." Letters are the basis of names and are also manifestations, as stated in the Ear Ornament: "In the final five hundred years, I will dwell in the form of letters, you should think, 'That is my body,' and at that time, revere them." The reason why the ochre mark is a manifestation is that, in the Vinaya, it is said that they manifest for the sake of mindfulness, awareness, and diligence. There have also been such examples in the past, as the Sutra says: "When the Tathagata was invited to enter, he possessed a body with shaved hair and wearing a kasaya." Just like this, the manifestation of the kasaya and other forms immediately appeared. Because these are all skillful manifestations, one must constantly contemplate with the mind and recognize that they are manifestations of the Buddha. Second, the precepts of taking refuge in the Dharma and Sangha.
Chinese
关于行为的三种方式。在哪个基础上进行尊敬呢？对于佛陀自身因缘所生的教法，未经考察，仅凭喜好而行，是为四谛法轮；若经考察，则视为无实执着，是为中等无相法轮；若极度考察，则视为离边不可言说，是为最后善妙分别之法轮。总而言之，这三者概括了：佛陀亲口所说的教法，佛陀开许的教法，以及佛陀加持的教法。这三种教法安住于世间，如实存在，不可能有任何增减或诽谤的虚假言论。这是从至高无上的导师、世尊的伟大面轮中，作为随顺教化的神变而显现的，被称为善说之教。那么，应该在何种程度上进行尊敬呢？在世间和出世间的两种乘中，所有令人向往的、值得追求的法义，都完全清净且圆满地包含在其中，因此必须对这两种乘进行尊敬。而这两种乘所要实现的自身果位是：如《中观宝鬘论》所说：“最初现前增上生，之后定能得善果，现前增上是安乐，定能得善即解脱。”这里阐述了世间乘所要实现的增上生天人果位，以及出世间乘所要实现的决定胜解脱果位。这两种乘作为实现这些果位的方法是：简而言之，实现它们的方式是：简而言之，就是信心和智慧。因为有信心，所以依赖于法；因为有智慧，所以能够正确理解。这两者之中，信心是主要的；智慧是信心的先导。如是说。如果缺乏对因果的信赖，那么无论做什么都不会成为善业；如果缺乏不执着三轮的智慧，那么即使行善，也不会成为获得微小解脱的因。因此，认识到这一点非常重要。所以，世间乘是以信心为根本，而出世间乘是以智慧为根本。那么，这种信心是怎样的呢？它是一种追求今生和来世增上生安乐的愿望，以及无法被四种颠倒所动摇的坚定信念。
English
Regarding the three ways of acting. On what basis should respect be cultivated? For the teachings that arise from the Buddha's own circumstances, acting on them without examination, based solely on liking, is the Dharma wheel of the Four Noble Truths; if examined, it is regarded as without real grasping, which is the intermediate Dharma wheel of no characteristics; if examined extremely, it is regarded as being beyond extremes and inexpressible, which is the final Dharma wheel of excellent distinction. In short, these three encompass: the teachings spoken by the Buddha himself, the teachings permitted by the Buddha, and the teachings blessed by the Buddha. These three teachings abide in the world, existing as they truly are, with no possibility of false statements that add or detract or slander. This is what is called the well-spoken teaching, which arises as a miraculous manifestation of following the teachings from the great face of the supreme teacher, the Blessed One. To what extent should respect be cultivated? In the two vehicles of worldly and transworldly, all the desirable and worthwhile Dharma meanings are completely pure and perfectly contained within them, so these two vehicles must be respected. And the fruits to be achieved by these two vehicles are: As stated in the "Garland of Precious Gems" (Madhyamakavatara): "First, manifest higher realms, later, definitely attain goodness. Manifest higher realms are happiness, definitely attaining goodness is liberation." Here, it is explained that the worldly vehicle achieves the higher realm of gods and humans, and the transworldly vehicle achieves the definitive goodness of liberation. The methods for achieving these fruits are the two vehicles: In short, the way to achieve them is: In short, it is faith and wisdom. Because of faith, one relies on the Dharma; because of wisdom, one can understand correctly. Of these two, faith is the main one; wisdom is the precursor to faith. Thus it is said. If there is no faith in cause and effect, then whatever one does will not even become a virtuous deed; if there is no wisdom that does not grasp the three spheres, then even if one does good, it will not become a cause for even a small liberation. Therefore, it is very important to recognize this. So, the worldly vehicle has faith as its root, while the transworldly vehicle has wisdom as its root. What kind of faith is this? It is a desire to seek the happiness of higher realms in this life and the next, and a firm conviction that cannot be swayed by the four inversions.
Chinese
正如通过门户善加修持一样，考虑到佛陀智慧的各个差别次第渐次生起，便成立了九个超世间的次第。而且，由于究竟的体性是佛陀的唯一智慧，因此必定是唯一的乘。所以，不存在没有次第的偏颇的三乘等。即使在暂时的阶段，声闻乘也能获得小小的佛果。如《入行论释》中所说：“佛陀之声即是佛陀之境，声闻和缘觉三者皆可证得。”因此，九乘次第成就为一佛乘。如何修持恭敬呢？对于如此殊胜的佛陀教言，即使是世间和出世间一切乘的一部分，也不应心生“这不是佛陀的教法，低劣”的想法，否则会变成邪见；口中说出则会变成谎言。因此，任何时候都不要妄加诽谤，说“不是”。无论佛陀的教法如何，只要心中生起“这不是”的想法，就已经是诽谤了。因此，佛陀的教法存在于一切乘的经和证悟之中，不要轻视它们，而要通过宣说经教来表达恭敬，并通过修持证悟之法来恭敬地顶戴。一切经教和证悟功德的基础是戒律。如圣龙树所说：“戒如生与非生的地，是诸功德的良好基础。”因此，必须清净地修持不执着于身体和受用的戒律。修持不执着之物的对治法，就是世尊所说的十二种清净功德。在印度圣地，所有追随佛陀的智者和成就者都安住于这十二种功德之中。这十二种功德分为四类：断除对食物的贪执有三种：断除对美食的贪执是行乞食；断除对食物过多的贪执是不再接受；断除对反复进食的贪执是坐一处食。断除对衣服的贪执有三种
English
Just as it is well accomplished through the gateway, considering the gradual arising of the various distinctions of the Buddha's wisdom, the nine transcendent vehicles are established. Moreover, since the ultimate essence is the single wisdom of the Buddha, it is certain that there is only one vehicle. Therefore, there are no biased three vehicles, etc., without order. Even in the temporary stage, the Hearer Vehicle attains a small Buddhahood. As it is said in the commentary on the "Entering the Middle Way": "The sound of Buddha is the very ground of Buddha, and it is seen to apply to all three, Hearers and Solitary Buddhas." Therefore, the nine vehicles are established as one Buddha Vehicle. How to practice reverence? For such excellent teachings of the Victorious One, even a part of all the worldly and transmundane vehicles, one should not think, "This is not the Buddha's teaching, it is inferior," for it will turn into a wrong view; if spoken, it will become a lie. Therefore, one should never falsely accuse, saying "it is not." No matter what the Buddha's teaching is, as soon as the thought arises in the mind, "This is not," it is already slander. Therefore, the Buddha's teachings exist in the scriptures and realizations of all vehicles, and one should not despise them, but express reverence by proclaiming the scriptures, and respectfully take the realization of the Dharma as the crown of one's head. The basis of all scriptural and realized qualities is discipline. As the noble Nagarjuna said: "Discipline is like the ground for what is born and not born, it is the good foundation for all qualities." Therefore, one must purely practice the discipline of non-attachment to body and possessions. The antidote to practicing non-attachment is the twelve qualities of purification taught by the Bhagavan. In the sacred land of India, all the wise and accomplished ones who follow the Buddha abide in these twelve qualities alone. These twelve are divided into four