Chinese
凡是能够真实地显示功德的力量，却不以此为傲，这被认为是（有功德的）标志。第二部分包括：恶魔（所为）和努力断除恶魔的方法这两个方面。第一方面有三种：因功德而自负的恶魔，从名字的来源产生的恶魔，以及因隐居而自负的恶魔。第一种，如果那人等，这是一段诗句。如果那人因为自己或他人的力量，或者恶魔等的力量，能够平息鬼怪等，或者获得了各种真实的加持，因此认为自己具有这样的功德，所以会成为被授记之人，从而产生傲慢之心。或者，如果其他菩萨授记自己，并宣扬自己的名声，从而产生傲慢之心。如果安住于因名声和功德而产生的傲慢之心，那么因为他具有傲慢，所以应该知道他是心智狭小、不成熟且容易被恶魔欺骗的对象。因此，从加持的来源产生的恶魔会侵入他。第二种，从名字的来源等，这是两段诗句。从名字的来源也会产生自负的恶魔，这是指恶魔罪人以佛陀等任何形象接近那个人，然后说：“这个名字是你的，是你父母的，甚至是你的七代祖先的名字。”他会说出所有这些名字，并且与他心中预先想好的内容相符，当他说“你将来成佛的名字是这个”时。现在，那个人安住于托钵乞食和独坐一处等苦行功德，具有清净的戒律，并具有思维和禅修等瑜伽，他会清晰地描述那个人将来会如何。他还会说：“你在过去也像现在这样具有苦行等功德。”当听到恶魔说这些话时，菩萨会因为自己功德等被宣扬的名字的来源或原因而产生傲慢之心，从而被恶魔所
English
Whatever can genuinely demonstrate the power of merit, yet does not boast about it, that is said to be a sign (of having merit). The second part includes: the work of demons and the two aspects of striving to abandon them. The first aspect has three: the demon of pride in virtue, the demon that comes from the basis of names, and the demon of pride in solitude. The first, if that person, etc., is one verse. If that person, by the power of himself or others, or by the power of demons, etc., is able to pacify ghosts, etc., or has attained various true blessings, then he thinks, "Because I possess such qualities, I have become one to be prophesied," and arrogance arises. Or, if another Bodhisattva prophesies about me and proclaims my fame, arrogance arises. If one dwells in arrogance due to the qualities of fame and reputation, then because he possesses that arrogance, he should be known as someone of small mind, immature, and easily deceived by demons. Therefore, the demon that comes from the source of blessings enters him. The second, from the basis of names, etc., are two verses. From the basis of names also arises the demon of pride, which is when the evil demon approaches that person in any form, such as that of the Buddha, and says, "This name is yours, your parents', and even the names of your ancestors up to seven generations." He speaks all those names, and in accordance with what he has previously thought in his mind, when he says, "Your name when you become a Buddha will be this." Now, that person abides in the virtues of asceticism, such as begging for alms and sitting alone, possesses pure vows, and has yoga such as thinking and meditating, he will clearly describe how that person will be in the future. He will also say, "In the past, you also possessed virtues such as asceticism in the same way as you do now." When one hears those words of the demon, the Bodhisattva, relying on the source or cause of the name that proclaims his virtues, etc., becomes arrogant and is thus possessed by the demon.
Chinese
应当了知其发起之心不圆满且心胸狭隘。第三部分分为略说和广说两方面。第一方面，即“极度寂静的”等一颂：自身不与他人相遇，极度寂静的村庄和宏伟的城市，以及山间的幽谷，远离村落的寺庙，无人居住的寂静之处，以及森林深处等任何处所，都极度依止并安住。然而，他心中暗想：如此安住于寂静之处，是如来所赞叹的，我安住于寂静之处啊！像这样，由于寂静的缘由而变得骄慢自大，赞叹自己，并且诋毁不安住于寂静之处的菩萨，这样的菩萨，是被魔所蛊惑或扰乱了心续。应当了知他们心胸狭隘。第二部分分为：揭示内心的寂静，以及阐述不了解寂静的过患两方面。第一方面，即“恒时村落”等一颂：恒常安住于如身胜等的村庄，以及瞻波迦等的地区，以及如华氏城等的城镇中。除了在那里成熟众生和精进于菩提道之外，如果那位菩萨希求阿罗汉和独觉的果位，那么这种希求永远不会生起。这才是善逝之子菩萨们所说的真正的寂静，仅仅是身体的寂静并不能使内心远离垢染。当内心的寂静远离了自利作意和下劣道作意时，无论住在哪里，都是安住在殊胜的寂静之中。例如，过去圣者文殊菩萨曾在王舍城结夏安居，但他并没有住在僧团中，而是在明妃的眷属中成熟众生，这个故事出自《圣宝积经》。第二部分分为：揭示远离内心寂静的过患，以及揭示轻蔑具有内心寂静者的过患两方面。第一方面，即“若有方圆”等一颂：如果有人在方圆五百由旬之内，人迹罕至的山间幽谷，无人居住且充满毒蛇，无法居住的地方
English
It should be known that their aroused mind is incomplete and their minds are narrow. The third part has two aspects: a brief explanation and a detailed explanation. The first aspect is one verse, "Extremely secluded," etc.: One dwells and relies extremely on any place such as a village that is extremely secluded where one does not meet others, a large city, a mountain valley, a monastery far from villages, a secluded place without people, or the midst of a forest. However, one thinks, "Dwelling in seclusion like this is praised by the Thus-Gone One, and I am dwelling in seclusion!" Like this, one becomes arrogant due to the basis of seclusion, praising oneself and disparaging bodhisattvas who do not dwell in seclusion. That bodhisattva has had their mind completely corrupted or disturbed by a demon. It should be known that those ones have narrow minds. The second part has two aspects: showing inner seclusion, and explaining the faults of not understanding seclusion. The first aspect is one verse, "Always villages," etc.: One always dwells in villages such as Body Excellent, regions such as Campaka, and towns such as Pataliputra. Other than maturing beings there and striving on the path to enlightenment, if that bodhisattva desires the fruits of an arhat or a solitary conqueror, that desire will never arise. This is said to be the true seclusion of the bodhisattvas, the children of the Sugata, because mere physical seclusion does not make the mind secluded from defilements. When the inner mind is secluded from thoughts of self-interest and thoughts of inferior paths, wherever one dwells, one dwells in supreme seclusion. For example, in the past, the noble Manjushri vowed to spend the summer retreat in Rajagriha, but he did not stay there in the assembly of the Sangha; instead, he matured beings in the retinue of Queen Prabhavati. This story comes from the Noble Jewel Heap Sutra. The second part has two aspects: showing the faults of being separated from inner seclusion, and showing the faults of despising those who have inner seclusion. The first aspect is one verse, "Whoever within a yojana," etc.: Whoever is within about five hundred yojanas, in a mountain valley that is secluded from the traffic of people, uninhabited and full of venomous snakes, a place where one cannot stay
Chinese
即使在山洞里住了很多年，如果不知道内在的真正寂静，那么这样的菩萨，会因自己生起慢心，而与低劣的作意混杂在一起。其原因是，寂静是不混杂的意思。不能与什么混杂呢？菩萨的相续不能与对自我的执着和低劣道的作意混杂。如果不了解这样的寂静，仅仅身体的寂静就会助长傲慢，并且懈怠于利益众生的事业，这就是与不顺应内心的烦恼混杂在一起，所以不是住在寂静处，这就是它的意思。第二部分包括正文和因此难以衡量他人两部分。第一部分，菩萨等一颂：如果菩萨精进于利益众生，并且获得了四禅、五力、五根和三解脱门的等持，然后在城市和乡村游化，以各种方式示现成熟众生的事业，对于这样的菩萨，那些不了解其甚深意行的众生会轻蔑地说：‘这个人不是在修行寺庙和寂静处。’这样做的人是魔的行境，是安住于魔能找到机会的地方。这是佛陀所说的。正如《比丘法师行持清净》和《行持智慧的历史，显示一切法无生经》等经中所说。第二部分，无论何人等一颂：无论菩萨的身体住在城市还是寺庙，如果内心远离了声闻缘觉二乘的心，并且确定无疑地走上了无上菩提道，这种行为就是趋入利益众生的菩萨们的真正寂静。如果不了解这一点，其他的菩萨如果衡量具有这种寂静的菩萨，或者衡量说这个人不住在寂静处等等，那么这样衡量的人将会从自己已经获得和尚未获得的功德中退失。因此，除了内心和我一样的人之外，不应该衡量他人。菩提
English
Even if one stays in a cave for many years, if one does not know the true inner solitude, then such a Bodhisattva, because of gaining excessive pride in oneself, dwells mixed with inferior attention. The reason for this is that solitude means non-mixing. What should not be mixed with? The Bodhisattva's continuum should not be mixed with excessive attachment to self and inferior path attention. If one does not understand such solitude, but only physical solitude fosters arrogance and neglects the work of benefiting sentient beings, then this is mixing with afflictions that are contrary to the mind, so it is not dwelling in solitude, that is the meaning. The second part includes the actual and thus showing that it is difficult to measure others. The first part, Bodhisattva etc. one verse: If a Bodhisattva is diligent in benefiting beings, and has obtained the samadhi of the four dhyanas, five powers, five faculties, and three doors of liberation, and then wanders in cities and towns, showing various ways of maturing sentient beings, those who do not understand his profound intention and conduct will despise him, thinking, 'This person is not practicing in monasteries and solitude.' Such a person is the realm of demons, dwelling in a place where demons can find an opportunity. This is what the Buddha said. As stated in the Sutra of the Pure Conduct of the Bhikshu Dharma Speaker and the History of the Wisdom of Conduct, Showing that All Dharmas are Unborn, etc. The second part, whoever is in a town etc. one verse: Whether a Bodhisattva's body dwells in a town or a monastery, if his inner mind is separated from the minds of the two vehicles of Hearers and Solitary Realizers, and is definitely on the path of supreme Bodhi, then this conduct is the true solitude of Bodhisattvas who have entered the benefit of beings. If one does not understand this, and other Bodhisattvas measure a Bodhisattva who possesses such solitude, or measure and say that this person does not dwell in solitude, etc., then such a measurer will degenerate from the qualities he has and has not yet attained. Therefore, one should not measure another person except for those whose minds are like mine. Bodhi
Chinese
经部中说，智者应观察自相续，不应寻觅他人之过。第二，宣说断除魔业之方便，分二：一、略说；二、广说。初者，即“是故”等一颂。寻求道时，多有魔业生起，是故为遮止彼，应依止内外之摄受。如何依止耶？谓依止者，须具寻求殊胜菩提之猛利意乐，且善于成办彼之方便。如何依止耶？谓应断除自相续之我慢，以大恭敬依止善知识，如病者为疗愈自病而依止良医，听法之时亦应如是。自身为病者，说法者为医者，于法如药，以殷重修持为疗病，具足此四种认识，不散乱而依止。依止何者耶？谓依止善知识，善者，于此处乃指大乘之法，善能宣说彼者，即是善知识。以其能如实开示道，能了知道之障碍魔业，且能开示从中解脱之方便，故能不令行者于道中退失，以此能摄受之故。是故，应如是依止。第二，分二：一、宣说外内之摄受；二、别说内之摄受。初者，即“佛陀菩提”等一颂。所应依止之善知识为何耶？谓当如是：应依止诸佛薄伽梵，及趣入殊胜菩提之诸菩萨，并道之波罗蜜多，以为善知识。又，诸佛及菩萨彼等，乃是随顺为他人开示此大乘者，故名为外之摄受。彼等所开示之道波罗蜜多，乃是所应修习或成办之处或处所，故名为内之摄受。如是，以内外之摄受，能不令行者从殊胜之大乘道中堕入他道，故以依止此二摄受之因，能速证得佛陀之菩提。
English
It is said in the Sutras that the wise should observe their own minds and not seek the faults of others. Secondly, explaining the method of abandoning the works of Mara, there are two parts: 1. Brief explanation; 2. Detailed explanation. The first is one verse, starting with "Therefore." Since many works of Mara arise when seeking the path, therefore, in order to prevent them, one should rely on external and internal support. How to rely on it? The one who relies on it should have a strong intention to seek the supreme Bodhi and be skilled in the means to accomplish it. How to rely on it? One must certainly subdue the pride of one's own mind and rely on a virtuous friend with great respect, just as a group of patients relies on a good doctor to cure their illness. Similarly, when listening to the Dharma, one should regard oneself as a patient, the speaker of the Dharma as a doctor, the Dharma as medicine, and diligently practicing the Dharma as curing the illness. One should rely on it without distraction, possessing these four understandings. Who should one rely on? One should rely on a virtuous friend, where virtue in this context refers to the Dharma of the Great Vehicle. The one who excellently teaches it is a virtuous friend, because they can accurately show the path, recognize the obstacles on the path, the works of Mara, and show the means to overcome them. Therefore, they can prevent practitioners from falling away from the path, and thus can provide support. Therefore, one should rely on such a person. Secondly, there are two parts: 1. Explaining the external and internal support; 2. Explaining the internal support in detail. The first is one verse, starting with "Buddha Bodhi." What is the virtuous friend to rely on? It is as follows: One should rely on the Buddhas, the Bhagavad-Tathagatas, and the Bodhisattvas who have entered the supreme Bodhi, along with the Paramitas of the path, as virtuous friends. Furthermore, the Buddhas and Bodhisattvas are those who teach this Great Vehicle to others, so they are called external support. The Paramitas of the path taught by them are the place or ground to be practiced or accomplished, so they are called internal support. Thus, with external and internal support, one will not fall from the supreme path of the Great Vehicle into another path. Therefore, by relying on these two supports, one will quickly realize the Bodhi of the Buddha.