Chinese
那些夺取光彩的罗刹等作害者，如果仅仅以忆念抓住自己的心，并紧紧地系缚，那么那些作害的恶毒者就如同被系缚了一样，不会对自己造成伤害。如将要讲到的那样，在行走等时候，如果以具足正念和觉知的方式，观察前后等方向而行，就不会遇到老虎等。对于具足正念和觉知的人，地方神等护持白方者会守护和救护，因此不会遇到老虎等。即使遇到了，就像向邬金大师祈祷而无法造成伤害一样。如果仅仅以慈爱、悲心、菩提心或禅定来调伏自己的心，那么就像调伏了今生来世的所有怖畏一样，不会造成伤害。例如，次第地，圣者无著面前，绵羊和小狼彼此以爱嬉戏，以及印度的大成就者僧诃等人，毒蛇缠绕狮子的颈项等处嬉戏玩耍等。以教证成立的理由是，今生来世的所有怖畏，以及身心的无量痛苦，都是因为自己的心随逐散乱和错乱，造作罪恶和不善而产生的。这是真实无虚的佛陀亲自宣说的。如《宝云经》所说：心若能自主，则一切法皆能自主。又如《念住经》所说：心是敌人和大敌，没有比心更大的敌人。犹如粗木自己焚烧自己一样，心是自己焚烧自己。等等。以理证成立的理由是：有情地狱的刀剑、锯子、刀叶林等，以及舂捣的杵等，是谁为了切割等目的而制造的呢？没有其他的制造者。具有铁烧灼本性的炽燃大地之火，又是谁为了什么目的而制造的呢？没有其他的制造者。夏玛拉树的树干上下，以前自己执著于什么呢？
English
Those harm-doers, such as Rakshasas who steal splendor, if one grasps one's own mind with mindfulness and binds it tightly, then those harmful and malicious ones will be as if they are bound, and they will not harm oneself. As will be explained, when walking, etc., if one observes the front and back, etc., with mindfulness and awareness, one will not encounter tigers, etc. Those who possess mindfulness and awareness will be protected and saved by the local deities and other protectors of the white side, so they will not encounter tigers, etc. Even if one encounters them, just as one cannot be harmed by praying to the great Orgyen master. If one subdues one's own mind solely with love, compassion, bodhicitta, or samadhi, then it is as if one has subdued all the fears of this life and the next, and it will not cause harm. For example, in front of the noble Asanga, sheep and wolf cubs playfully caressed each other, and the great Indian siddha Simha, etc., played with snakes coiling around the lion's neck, etc. The reason established by scripture is that all the fears of this life and the next, and the immeasurable suffering of body and mind, arise from one's own mind following distraction and confusion, and committing sins and non-virtue. This is what the truthful and unerring Buddha himself taught. As it says in the Cloud of Jewels Sutra: If the mind is mastered, then all phenomena are mastered. And as it says in the Sutra on the Establishment of Mindfulness: The mind is the enemy and the great enemy; there is no enemy greater than the mind. Just as a rough piece of wood burns itself, the mind burns itself with its own mind. And so on. The reason established by logic is: Who made the swords, saws, and forests of sword leaves, etc., of the hells of sentient beings, and the pestles for pounding, etc., for the purpose of cutting, etc.? There is no other maker. Who made the blazing fire of the earth, which has the nature of burning iron, for what purpose? There is no other maker. What did one previously cling to above and below the trunk of the Shalmali tree?
Chinese
那些进入土地反面的女众所呼唤的景象，是从何处产生的呢？实际上是从任何其他地方都没有产生的。因此，所有那些可怕的伤害，都是由于自己罪恶和不善之心的习气所产生的。佛陀薄伽梵能仁在经中这样说过。《分别有情经》中说：铁的地面燃烧炽热，燃烧的火焰遍布各处，锋利的铁锯，将一个身体切割成一百份。身语意的罪恶之人，都是从他们的心中产生的。等等。如此，三界，即欲界、色界、无色界三界，或者地下、地上、地上之上三处，没有任何不是从自心迷惑的力量中产生的恐惧。因此，不要让自己的心受到散乱迷惑的力量的支配，如果好好守护，那么今生来世的所有危害都会消失。第二，布施也在内心之上。如果给予大量的财物，消除所有众生的贫困，甚至一个乞丐都不存在，这才是布施的圆满。如果现在仍然有如此众多的贫困或乞丐，那么过去的救护者佛陀薄伽梵们，怎么能说是达到了布施的圆满呢？那不是的。那么是什么呢？对自己拥有的身体受用的一切财物或财产，不期待今生来世成熟的果报，连同果报一起，布施的对象，无论是高低贵贱贫富，都不吝啬和执着，能够施舍的心，或者施舍的心念，才是布施的圆满。如《无尽慧经》所说：什么是布施的圆满？就是将所有财产连同果报一起施舍给他人之心。圆满是指不执着三轮（施者、受者、施物）的执着，下面的也一样。因此，布施不在于布施的物品大小，而在于自己的内心，对于内外之物没有任何贪恋，能够施舍，那就是布施的圆满。第三，戒律也在内心之上。如果仅仅是受持不杀生、不偷盗、不邪淫、不妄语、不饮酒等戒律并守护，就能达到戒律的圆满，那么现在仍然有很多人受戒后不守护，或者承诺守护却不做到，那么过去的救护者佛陀薄伽梵们，怎么能说是达到了戒律的圆满呢？那不是的。那么是什么呢？对于自己身语意三门所造作的一切罪恶不善，生起强烈的后悔之心，受戒并承诺守护之后，从那时起，发誓绝不造作杀生等罪恶之业，守护的心，或者守护的心念，才是戒律的圆满。如《无尽慧经》所说：什么是戒律的圆满？就是对于自己所造作的一切罪恶不善，生起强烈的后悔之心，受戒并承诺守护之后，从那时起，发誓绝不造作杀生等罪恶之业。第四，忍辱也在内心之上。如果他人殴打、砍杀甚至杀害，受到如此巨大的伤害，也不生起嗔恨，修持忍辱，就能达到忍辱的圆满，那么现在仍然有很多人，如果他人稍微殴打、砍杀甚至杀害，受到如此巨大的伤害，就会生起嗔恨，那么过去的救护者佛陀薄伽梵们，怎么能说是达到了忍辱的圆满呢？那不是的。那么是什么呢？对于伤害自己的人，生起慈悲之心，不生起憎恨和嗔怒，忍耐的心，或者忍耐的心念，才是忍辱的圆满。如《无尽慧经》所说：什么是忍辱的圆满？就是对伤害自己的人，生起慈悲之心，不生起憎恨和嗔怒。第五，精进也在内心之上。如果努力行善，不作恶，修持精进，就能达到精进的圆满，那么现在仍然有很多人不努力行善，却作恶，那么过去的救护者佛陀薄伽梵们，怎么能说是达到了精进的圆满呢？那不是的。那么是什么呢？通过自己的身语意三门，努力行善，停止作恶，善良的心，或者善良的心念，才是精进的圆满。如《无尽慧经》所说：什么是精进的圆满？就是努力行善，停止作恶。第六，禅定也在内心之上。如果将心安住在单一的对境上，修持禅定，就能达到禅定的圆满，那么现在仍然有很多人不将心安住在单一的对境上，那么过去的救护者佛陀薄伽梵们，怎么能说是达到了禅定的圆满呢？那不是的。那么是什么呢？将自己的心安住在单一的对境上，不让心散乱，禅定的心，或者禅定的心念，才是禅定的圆满。如《无尽慧经》所说：什么是禅定的圆满？就是将心安住在单一的对境上，不让心散乱。第七，智慧也在内心之上。如果仅仅是修持证悟一切法皆空的智慧，就能达到智慧的圆满，那么现在仍然有很多人不证悟一切法皆空，那么过去的救护者佛陀薄伽梵们，怎么能说是达到了智慧的圆满呢？那不是的。那么是什么呢？证悟一切法皆空的智慧，也在内心之上，通过心来证悟一切法皆空的心，或者证悟的心念，才是智慧的圆满。如《无尽慧经》所说：什么是智慧的圆满？就是证悟一切法皆空。如此，这六度，也在自己的内心之上，心善则是善，心恶则是恶，因此心是善恶的根本。如此，仅仅是这一个心，既能变成善，也能变成恶，因此这颗心就像毒药一样，毒药既能杀人，也能救人，因此这颗心是善恶的根源，所以要好好守护这颗心。这样说。
English
Those appearances called forth by the assembly of witches who have entered the reverse side of the earth, from what other source did they arise? In reality, they did not arise from any other place. Therefore, all those terrifying harms arise from the power of one's own sins and the habitual nature of unwholesome thoughts. The Buddha, the Bhagavan, the Able One, has said in the sutras. In the Sutra of Differentiating Beings: 'The iron ground burns and is hot, burning flames spread everywhere. With sharp iron saws, one body is cut into a hundred pieces. The sins of body, speech, and mind, arise from the minds of those.' And so forth. Thus, in the three realms—the desire realm, the form realm, and the formless realm, or the three places: below the earth, on the earth, and above the earth—there is no fear that does not arise from the power of one's own deluded mind. Therefore, if one does not let one's own mind be dominated by distraction and delusion, but protects it well, then all harms in this life and the next will disappear. Secondly, generosity also exists within the mind. If one were to give great material wealth and eliminate all the poverty of all beings, so that not even a single beggar remained, that would be the perfection of generosity. But if there are still so many poor or beggars in the present day, how could the past saviors, the Buddhas, the Bhagavat, be said to have attained the perfection of generosity? That is not the case. What is it then? Whatever possessions or wealth one has, without expecting the ripening fruits in this life or the next, giving them together with the fruits to all beings, high and low, rich and poor, without stinginess or attachment, the mind of giving, or the act of giving, is the perfection of generosity. As it is said in the Inexhaustible Intelligence Sutra: 'What is the perfection of generosity? It is the mind of giving all possessions together with their fruits to others.' Perfection refers to being free from the conceptualization of the three spheres (giver, recipient, and gift), and the same applies to the following. Therefore, generosity does not depend on the size of the object of giving, but on one's own mind. If one can give without attachment to any internal or external object, that is the perfection of generosity. Thirdly, discipline also exists within the mind. If merely taking vows to abstain from killing, stealing, engaging in sexual misconduct, lying, drinking alcohol, and so forth, and guarding them, were the perfection of discipline, then since there are still many who take vows and do not guard them, or who promise to guard them but do not do so, how could the past saviors, the Buddhas, the Bhagavat, be said to have attained the perfection of discipline? That is not the case. What is it then? Having generated strong remorse for all the sins and unwholesome deeds committed through the gates of one's body, speech, and mind, taking vows and promising to guard them, from that time on, vowing never to commit any sinful actions such as killing, the mind of guarding, or the act of guarding, is the perfection of discipline. As it is said in the Inexhaustible Intelligence Sutra: 'What is the perfection of discipline? It is having generated strong remorse for all the sins and unwholesome deeds committed, taking vows and promising to guard them, from that time on, vowing never to commit any sinful actions such as killing.' Fourthly, patience also exists within the mind. If even when others strike, cut, or even kill, causing great harm, one does not generate anger, but cultivates patience, that would be the perfection of patience. But since there are still many who, if others slightly strike, cut, or even kill, causing great harm, generate anger, how could the past saviors, the Buddhas, the Bhagavat, be said to have attained the perfection of patience? That is not the case. What is it then? Generating compassion for those who harm oneself, without generating hatred or anger, the mind of patience, or the act of patience, is the perfection of patience. As it is said in the Inexhaustible Intelligence Sutra: 'What is the perfection of patience? It is generating compassion for those who harm oneself, without generating hatred or anger.' Fifthly, diligence also exists within the mind. If one diligently engages in virtuous actions and does not engage in sinful actions, cultivating diligence, that would be the perfection of diligence. But since there are still many who do not engage in virtuous actions but engage in sinful actions, how could the past saviors, the Buddhas, the Bhagavat, be said to have attained the perfection of diligence? That is not the case. What is it then? Through the gates of one's body, speech, and mind, diligently engaging in virtuous actions and ceasing to engage in sinful actions, the virtuous mind, or the act of the virtuous mind, is the perfection of diligence. As it is said in the Inexhaustible Intelligence Sutra: 'What is the perfection of diligence? It is diligently engaging in virtuous actions and ceasing to engage in sinful actions.' Sixthly, meditation also exists within the mind. If one fixes the mind on a single object, cultivating meditation, that would be the perfection of meditation. But since there are still many who do not fix the mind on a single object, how could the past saviors, the Buddhas, the Bhagavat, be said to have attained the perfection of meditation? That is not the case. What is it then? Fixing one's own mind on a single object, without letting the mind wander, the mind of meditation, or the act of the mind of meditation, is the perfection of meditation. As it is said in the Inexhaustible Intelligence Sutra: 'What is the perfection of meditation? It is fixing the mind on a single object, without letting the mind wander.' Seventhly, wisdom also exists within the mind. If merely cultivating the wisdom that realizes that all phenomena are empty, that would be the perfection of wisdom. But since there are still many who do not realize that all phenomena are empty, how could the past saviors, the Buddhas, the Bhagavat, be said to have attained the perfection of wisdom? That is not the case. What is it then? The wisdom that realizes that all phenomena are empty also exists within the mind. Through the mind, the mind that realizes that all phenomena are empty, or the act of the mind of realization, is the perfection of wisdom. As it is said in the Inexhaustible Intelligence Sutra: 'What is the perfection of wisdom? It is realizing that all phenomena are empty.' Thus, these six perfections also exist within one's own mind. If the mind is good, it is virtue; if the mind is bad, it is sin. Therefore, the mind is the root of both virtue and sin. Thus, since this single mind can transform into both virtue and sin, this mind is like poison. Just as poison can both kill and heal, this mind is the basis of both virtue and sin, so this mind must be well protected. So it is said.