Chinese
就像把包裹好的东西缠在衣服的褶皱里，不浪费地藏起来，因为害怕丢失或被别人抢走，所以迅速地回到自己的家中，就像远离珍宝的悲伤和贫困的痛苦全部平息一样。第三，像这样精进的利益有五种：胜过其他的修行，成为天人的希望之处，战胜魔，总集一切度，他人随喜其善根的利益。第一，太阳和云等有两个偈颂。例如，当太阳从云中脱离出来的光芒摧毁了稠密的黑暗和其他所有的黑暗时，在自己的身体的一侧有一点微弱的光芒的萤火虫，以及依靠自己身体的光芒和灯火等的力量照亮周围的一切众生，稍微照亮的星星之群，以及几乎照亮的月亮的光芒，像这样四种光芒全部被胜过。同样，菩萨修行殊胜的般若波罗蜜多，就像脱离了遮蔽的云彩的太阳一样，精通空性和无相的修行，以佛法光芒的殊胜之网彻底照耀，从而摧毁了执着于我和法的稠密黑暗，胜过了像萤火虫一样的所有众生，像其他众生一样的阿罗汉，像星星一样的独觉，以及像月亮一样的其他菩萨，他们都缺少般若波罗蜜多的方便。通过智慧之门，胜过了所有不具备此智慧的其他修行，从而显得尤为殊胜。第二，例如国王等有两个偈颂。例如，国王的儿子为了保护臣民而施舍财物，并且精通法典，渴望治理整个国家，是有意义且具有意义的状态，而不是没有意义的，他是所有佛子的首领，所有臣民都尊敬他并重视他，为了利益而希望着他，理应去到他的面前。这位王子即使在现在还没有成为国王的时候，也是众生
English
Just as wrapping something wrapped in the folds of clothing, hiding it without wasting it, and quickly returning to one's own home for fear of losing it or being robbed by others, is like the sorrow of being separated from jewels and the suffering of poverty all being pacified. Third, the benefits of such diligence are five: surpassing other practices, becoming the hope of gods and humans, defeating demons, gathering all perfections, and the benefit of others rejoicing in its merit. First, the sun and clouds, etc., are two verses. For example, when the sun's rays, free from clouds, destroy the dense darkness and all other darkness, the firefly, which has a faint light on one side of its body, and all living beings, which illuminate their surroundings by the power of their own light and lamps, etc., the slightly illuminating constellations, and the light of the moon, which illuminates almost everything, all four lights are thus surpassed. Similarly, the Bodhisattva who practices the supreme Prajnaparamita, like the sun free from obscuring clouds, is skilled in practicing emptiness and signlessness, and completely destroys the dense darkness of clinging to self and phenomena by radiating the supreme net of Dharma light, thus surpassing all beings like fireflies, Arhats like other beings, Pratyekabuddhas like stars, and other Bodhisattvas like the moon, who lack the skillful means of this Prajnaparamita. Through the gate of wisdom, it surpasses all other practices that do not possess this wisdom, thus appearing particularly excellent. Second, for example, the king, etc., are two verses. For example, a king's son who gives wealth to protect his subjects and is skilled in the code of law, desiring to govern the entire country, is meaningful and has a meaningful state, not meaningless, he is the chief of all the Buddha's sons, all the subjects respect him and value him, hoping for him for the sake of benefit, and it is appropriate to go to his presence. This prince, even when he has not yet become king, is a sentient being
Chinese
如果我使国王高兴，那么被授予王位，戴上王冠等，获得拥有王位的方法，成为统治国家的国王，做臣民的事情并使他们高兴，更不用说了。例如，像这样，精通般若波罗蜜多的有意义的菩萨，也向众生施予佛法的甘露，使天人和人们高兴，因此天人等来到他的面前，把他当作希望的处所而尊敬他。这位菩萨即使在学习道路的阶段，现在也努力利益许多众生，更不用说成为法王，安住于佛的智慧，利益众生了。第三，魔众感到恐惧，以及魔不能胜过他的方式两种。第一，那时等等，一个偈颂。菩萨精通般若波罗蜜多，像那样行持的时候，三千大千世界的魔恶者们会这样想：这位菩萨必定超越了我的境界，成佛后我的境界就会空虚，因此他们的内心会充满痛苦。他们会想，即使凭我的力量也很难压制他，因此会因悲伤而沮丧。由于这个原因，他们的身体会感到痛苦，内心会感到不适，并且由于菩萨的功德而被压制，他们会变得谦逊，没有自己的力量的骄傲。像这样，那些魔众无法忍受，心想怎样才能使这位菩萨的心从一切智智的道路上退缩和倒退呢？甚至想，是否能找到机会扰乱哪怕仅仅一个全知的心念？为了向菩萨展示巨大的恐惧，他们会用火焚烧四方，像发射混乱的流星一样，展示各种各样的魔术。第二，找不到机会的方式，以及顺便显示相反方面找到机会的原因两种。第一，何时智者等等，一个偈颂。展示魔术
English
If I please the king, then being granted the throne, wearing the crown, etc., obtaining the means to possess the throne, becoming the king who dwells in the kingdom, doing the affairs of the subjects and making them happy, what need is there to mention it? Similarly, like that, the wise bodhisattva who practices the Perfection of Wisdom, who is meaningful, also bestows the nectar of Dharma upon sentient beings, making gods and humans happy, so gods and others come to his presence, regard him as a place of hope, and honor him. This bodhisattva, even in the stage of learning the path, is now striving to benefit many sentient beings, what need is there to mention that he will become the king of Dharma, dwell in the wisdom of the Buddha, and benefit sentient beings? Third, there are two aspects: that the demons are frightened, and that the demons cannot overcome him. First, "at that time," etc., one verse. When a bodhisattva who is meaningful in the Perfection of Wisdom practices in that way, the evil demons of the three thousand great thousand world realms think, "This bodhisattva will surely surpass my realm, and after becoming a Buddha, my realm will become empty," and for that reason, their minds will be filled with pain. They will think, "Even with my power, it is difficult to subdue him," and thus they will be devastated by sorrow. Because of this, their bodies will suffer, their minds will be uneasy, and being subdued by the qualities of the bodhisattva, they will become humble, without pride in their own power. Having become like that, those demons, unable to bear it, think, "How can we make this bodhisattva's mind turn back and retreat from the path of omniscience?" And even, "Can we find an opportunity to disturb even a single thought of omniscience?" In order to show great fear to that bodhisattva, they burn the directions with fire, send confused shooting stars, and display various kinds of demonic magic. Second, there are two aspects: the way of not finding an opportunity, and incidentally showing the cause of finding an opportunity on the opposite side. First, "when the wise," etc., one verse. Showing demonic magic
Chinese
当出现那种情况时，那些博学的菩萨们，对于大乘之道具有坚定不移的强烈信念，并通过修行，日夜不停地观察最高的般若波罗蜜多的意义。当这样做的时候，那位菩萨的身心就像在空中飞翔的鸟儿一样，无惧于轮回和寂静的悬崖峭壁，依靠安住于不住的般若波罗蜜多的力量而行。因此，那些黑方的党羽怎么能找到机会呢？就像在空中飞翔的鸟儿，狗等无法触及一样。第二，阐述了争论是找到机会的主要原因，以及从过失中展示憎恨的方法。第一，总的来说是争论，特别是指没有得到授记的菩萨因争论而产生的过患。第一，何时菩提等两段偈颂。如上所述，对于具备善巧方便和智慧盔甲的菩萨，魔不能找到机会，但对于不具备这些品质的智慧浅薄者，魔就能找到机会。正如《八千颂》中所说，魔找到机会有七种过失，以及《二万颂》中所说的十二种过失，这里所展示的是最后一种：当菩萨们彼此之间发生身体上的争斗和言语上的争论，并且彼此之间怀有不和的愤怒之心时，那个恶魔就会感到高兴，争论越是增长，他就越是感到快乐。其原因是，那两位菩萨都违背了方便和智慧之道，由于争论的过失，他们远离了胜者的智慧，并且认为我找到了机会。像那样，那两者都远离了佛的智慧，并且变得像非人、罗刹和饿鬼等食肉者一样。愤怒和对愤怒的回应，两者都会因为争论而破坏自己为了利益他人，以慈悲心获得圆满菩提的誓言，以及修持其道——般若波罗蜜多。因为愤怒的争论与慈悲心、菩提心以及视无我的智慧等在各方面都
English
When that happens, those learned Bodhisattvas, possessing an unwavering and intense conviction in the path of the Great Vehicle, and through practice, constantly observe the meaning of the supreme Prajnaparamita day and night. When that is done, that Bodhisattva's body and mind, like a bird flying in the sky, roam without fear of the precipices of samsara and nirvana, by the power of abiding in the non-abiding Prajnaparamita. Therefore, how could the henchmen of the dark side find an opportunity? Just as dogs and the like cannot reach a bird flying in the sky. Secondly, it explains that arguing is the main cause of finding an opportunity, and two ways of showing hatred from that fault. First, arguing in general, and specifically, the faults of arguing for Bodhisattvas who have not received predictions. First, "When Bodhi..." are two verses. As mentioned above, demons cannot find opportunities with Bodhisattvas who have skillful means and the armor of wisdom, but they can find opportunities with those of lesser intelligence who do not have those qualities. As it says in the Eight Thousand Verses, there are seven faults of demons finding opportunities, and in the Twenty Thousand Verses, twelve are mentioned, the last of which is shown here: When Bodhisattvas engage in physical fights and verbal arguments with each other, and when they have angry minds of disagreement with each other, then that evil demon rejoices, and the more the argument increases, the more supremely comfortable he becomes. The reason is that both of those Bodhisattvas contradict the path of skillful means and wisdom, and due to the fault of arguing, they become distant from the wisdom of the Victorious Ones, and think, "I have found an opportunity." Like that, both of them become distant from the wisdom of the Buddhas, and become like non-humans, Rakshasas, and flesh-eaters such as hungry ghosts. Both anger and responding to anger will destroy their own vows to attain perfect enlightenment with compassion for the benefit of others, and to practice its path, the Paramitas, because of arguing. Because arguing with anger is in every way contrary to compassion, the mind of enlightenment, and the wisdom of seeing selflessness, etc.
Chinese
因为相违背的缘故。心怀嗔恨并且没有对治它的忍耐，怎么能获得菩提呢？就像种子被烧毁后无法发芽一样。像那样争论的时候，魔众会和属于自己一方的人一起感到高兴，因为他们如愿以偿了。因此，菩萨生起一刹那的嗔恨比经历劫数的贪欲的过失还要大，因为嗔恨与慈悲完全相违背，所以经典中广泛地讲述了嗔恨的过失之大，特别是对境是菩萨时，过失更大。《慈氏狮子大吼》这部《宝积经》的法类中说：要远离充满嗔恨争论的地方一百由旬，不要生起嗔恨心。与对三千大千世界的所有众生进行辱骂、殴打和用兵器伤害相比，对其他菩萨产生轻蔑和嗔恨之心，罪过更加严重，并且会诽谤和损害菩萨。例如，铁只能被铁本身或其他更重的物质所摧毁。同样，菩萨的善根也只能被对其他菩萨的嗔恨所摧毁，其他事物无法摧毁它。因此，要互相尊重和恭敬，即使是对初发心的菩萨，也要生起视师想。如经中所说。第二，没有获得授记等，是一个偈颂。特别是，没有获得不退转授记的菩萨，如果对获得了授记之相的菩萨心生嗔恨，并引发身语的争论，只要不以后悔的态度放下嗔恨心并忏悔，不停止争论，那么，就像不适合的田地一样，恶劣的相续无法生长善的种子，生起多少个具有过失的嗔恨心刹那，就要在多少劫中重新披上进入道的新盔甲。也就是说，生起多少个具有过失的争论心，就会在多少劫中堕入地狱，并且嗔恨会耗尽在多少劫中积累的善根。
English
Because it is contradictory. How can one attain enlightenment with a mind full of hatred and devoid of its antidote, patience? It is like a sprout from a burnt seed. When such disputes arise, the demons rejoice with their allies, for their wishes are fulfilled. Therefore, a moment of anger arising in a Bodhisattva is a greater fault than the faults of desire arising for eons, because anger is completely contrary to compassion. The scriptures extensively explain the magnitude of the fault of anger, especially when directed towards a Bodhisattva. In the Dharma category of the Ratnakuta Sutra called "Maitreya's Great Lion's Roar," it says: One should stay a hundred yojanas away from a place filled with hatred and disputes, and one should not generate a mind of hatred. Generating a mind of contempt and hatred towards another Bodhisattva is a far greater offense than reviling, beating, and wounding all beings in the three-thousand great-thousand world system with weapons. It defames and harms the Bodhisattva. For example, just as iron can only be destroyed by iron itself or other heavier substances, similarly, the root of virtue of a Bodhisattva is exhausted by hatred towards another Bodhisattva, and cannot be exhausted by anything else. Therefore, one should treat each other with respect and reverence, and even towards a Bodhisattva who has just generated the mind of enlightenment, one should generate the perception of a teacher. As it is said in the scriptures. Second, "not having received prophecy," etc., is one verse. In particular, if a Bodhisattva who has not received the prophecy of irreversibility becomes angry with a Bodhisattva who has received the signs of prophecy, and initiates physical and verbal disputes, as long as they do not abandon that anger with a sense of regret and confess, and do not stop the dispute, then, like an unsuitable field, the bad continuum cannot grow seeds of virtue. For as many moments of faulty anger that arise, one must don the armor of newly entering the path for that many eons. That is to say, for as many faulty minds of dispute that arise, one will be born in hell for that many eons, and anger will exhaust the roots of virtue accumulated for that many eons.