Chinese
因此，为了使自利能够从实际上遮蔽自身的极其微细的障碍中得以净化，并且为了他利，从传承上来说，对于那些如前所述对深奥之义感兴趣的，以及那些依赖于此而具有圆满善心的有情，通过大乘的弘扬来创造善业，从而进行摄受。第二是说这部《宝性论》是殊胜的阐述。那么，以什么方式来阐述呢？就像依靠外缘灯、电、宝珠以及日月的光芒，而内缘具备眼睛，从而能够看到事物一样。依靠什么来阐述呢？同样，依靠所诠释的具有重大意义的果，以及能诠释的经藏，以佛陀所作的法之勇气的光明为依据，也就是说，并非是随意而为。第三部分分为两点：所要阐述的实际内容是：如果阐述《宝性论》中如来藏的经藏，那么这部经藏是怎样的呢？如果经藏能够通过理证来确立应取和应舍之义，并且具备已成立之义，所诠释的内容是清净的，能诠释的语言文字与无垢之法紧密相连，并且能够舍弃三界中的一切烦恼，显示寂静涅槃之果的利益，从而引导人们趋向于此，那么这样的经藏就是如来正等觉的经藏，而与此相反的其他则不是经藏。第二，与其相似的因是：难道不阐述其他的吗？如果以仅仅将经论视为指向胜者（佛陀）的权威来衡量，那么追随他的教言，并且没有散乱，也就是说，由没有颠倒之心的有情所宣说的，能够指示获得解脱之道的，与此所诠释的内容相符的，也如同如来正等觉的教言一样，应当顶戴，也就是说，应当视为可信赖之处。第二，对于舍弃正法的行为要谨慎，分为三点：劝诫舍弃舍法之业，认识业的因，显示业的果。第一部分分为两点：业的自性，以及执著恶见的轻重。第一点是：由如来自己所安立的
English
Therefore, in order to purify self-benefit from even the subtlest obscurations that actually obscure oneself, and for the sake of others, from the lineage perspective, for those sentient beings who, as mentioned earlier, are interested in the profound meaning, and those who rely on this and possess minds of perfect virtue, to create merit through the expansion of the Great Vehicle, thereby taking them under one's care. The second is that this treatise, the Uttaratantra, is an excellent explanation. So, in what way is it explained? Just as one relies on external conditions such as lamps, electricity, jewels, and the light of the sun and moon, and the internal condition of having eyes, in order to see forms. What is it based on to explain? Similarly, relying on the Buddha, who illuminates the light of the courage of Dharma with the scriptures that express the fruit of great meaning, which is to be expressed, meaning that it is not done arbitrarily. The third part is divided into two points: The actual content to be explained is: If explaining the Tathagatagarbha scriptures of the Uttaratantra, then what kind of scriptures are these? If the scriptures can establish the meaning of what should be adopted and what should be abandoned through reasoning, and possess the meaning that has been established, the content to be expressed is pure, the language and words that express it are closely connected with the undefiled Dharma, and it can abandon all the afflictions in the three realms, showing the benefit of the fruit of peaceful Nirvana, thereby guiding people to move towards it, then such scriptures are the scriptures of the Tathagata Samyaksambuddha, and anything else contrary to this is not a scripture. Second, the similar cause to it is: Does one not explain other things? If one measures by considering the scriptures as merely pointing to the authority of the Victorious One (Buddha), then following his teachings, and without distraction, that is, spoken by sentient beings without inverted minds, which can indicate the path to attain liberation, and which is in accordance with the content to be expressed, is also like the teachings of the Tathagata Samyaksambuddha, and should be placed on the crown of one's head, that is, it should be regarded as a place of trust. Second, one should be cautious about the act of abandoning the Dharma, which is divided into three points: advising to abandon the act of abandoning the Dharma, recognizing the cause of the act, and showing the result of the act. The first part is divided into two points: the nature of the act, and the weight of clinging to wrong views. The first point is: established by the Tathagata himself
Chinese
凡是了义的经部，都不要凭借不了义的经部和论以及自己的分别念来扰乱，就是不要把经的意义改变成其他的意义。什么原因呢？因为没有哪个人比得上胜利者佛陀更精通佛法，世间没有这样的人。因为所有能知的，无论有多少，以及如其所有的殊胜真如，都是如理地被全知、一切智的智慧所知，除了他之外，没有其他人能知晓，因此。如果扰乱了会有什么过失呢？那也会对正法造成损害和舍弃，因为那是破坏了能仁的圣教之故。第二是：不要与对自己的恶见极端执着的、有见垢的人交往。执着于见有什么过失呢？从第二个过失来说：进入恶行是：被烦恼的无明所迷惑的那些人，凡是诽谤圣者们，以及轻蔑和舍弃他们所说的法，所有这些都是因为对恶见极端地执着为真实而造成的，因此。不能生起功德的证悟是：例如，干净无垢的布可以用颜料来改变颜色，但是被油浸湿的、有污垢的布却不能改变颜色一样，对于明显执着于恶见的污垢者来说，也不会生起正确的见解。第二，确定原因：以十种方式舍弃阿罗汉圆满正等觉者们的圣教正法。十种是什么呢？与生俱来的智慧低劣的低劣之人和；不具备三种信心，远离对白法的喜爱之人和；以低劣的意义执着为殊胜，依靠邪妄的慢心之人和；在其他世中被正法所欺骗，积累了业的障碍的自性和；对于不了义具有密意的经典，执着于字面意思之人和；贪婪和执着于物质的利养之人和；被特别执着于自己的见解所控制之人和；依赖于诋毁和舍弃正法的罪恶之友之人和；远离了持有正法的善知识，因此完全
English
Whatever sutras are of definitive meaning, do not disturb them by relying on sutras of provisional meaning, treatises, or your own conceptualizations, which means do not alter the meaning of the sutras to other meanings. Why? Because there is no one more skilled in Dharma than the victorious Buddha; there is no such person in this world. Because all that can be known, no matter how much, and the supreme suchness as it is, are known as they are by the omniscient, all-knowing wisdom, and no one else knows it other than him, therefore. If one disturbs it, what fault is there? That will also harm and abandon the true Dharma, because it is destroying the Sage's teachings. The second is: Do not associate with those who are extremely attached to their own bad views, those with the stain of views. What is the fault of clinging to views? From the second fault: Engaging in misconduct is: those who are deluded by the ignorance of afflictions, all those who slander the noble ones, and despise and abandon the Dharma they have spoken, all of these are caused by clinging to bad views as true, therefore. The realization of qualities cannot arise: for example, just as a clean, stainless cloth can be changed in color with dye, but a cloth soaked in oil, which is stained, cannot be changed, so too, for those who are manifestly attached to the stain of bad views, correct views will not arise. Second, identifying the causes: In ten ways, one abandons the sacred Dharma, the teachings of the Arhats, the perfectly enlightened Buddhas. What are the ten? A person of inferior intelligence with innate inferior wisdom; a person who does not possess the three faiths and is devoid of love for white Dharma; a person who clings to inferior meanings as superior, relying on perverse pride; a person who has been deceived by the true Dharma in other lives and has accumulated the obscurations of karma; a person who clings to the literal meaning of scriptures that have hidden meanings of provisional meaning; a person who is greedy and attached to material gain; a person who is controlled by being particularly attached to their own views; a person who relies on evil friends who denigrate and abandon the true Dharma; and a person who keeps away from virtuous friends who uphold the true Dharma, thus completely
Chinese
不执着于（事物）的自性，并且对于深奥和广大的意义缺乏兴趣，这是第十种。经中说，般若波罗蜜多有四种原因，愚笨的人会因为这四种原因而舍弃般若波罗蜜多。这些内容被编排在口诀论著中：被恶魔的方法所压制，不相信深奥的佛法，对蕴等事物执着，被罪恶的朋友所控制，这些就是佛法衰退的原因。在《现观庄严论》中也说：没有（好的）种姓，（结交）恶友，没有积累殊胜的善根，没有训练心智，（如果有人）因这部佛法而恐惧，那么他会从这个伟大的意义中堕落。第三，舍弃佛法的行为的果报有两种：暂时会投生到恶趣，究竟会障碍解脱。第一种果报是：那些精通取舍的智者们，应当像害怕从深奥的佛法中退失和舍弃一样，不要那么害怕世间的巨大危害，如火、无法耗尽的毒蛇、杀人的刽子手和冰雹。为什么呢？因为火、蛇、声音和金刚之火虽然危害极大，但只会夺走今生的性命，不会因此而堕入后世无间地狱等极其可怕的境地。而舍弃佛法会导致投生到无间地狱。经中说：即使前世曾无数次地用鲜血涂抹佛像，如果不信仰诸佛的智慧般若波罗蜜多，听闻之后心胸狭隘的人会舍弃它，舍弃之后失去救护，这样的人会堕入无间地狱。第二种果报是：像阿阇世王那样的人，因为反复依赖提婆达多这样的罪恶朋友，对佛陀怀有恶意，企图杀害佛陀，并且做着杀父、杀母、杀阿罗汉等不应做的事情，以及制造分裂僧团的恶人，如果他能确定地思维和禅修对治一切法的法性空性，就能迅速从无间罪中解脱。经中说：正直地安住并如实地观察，这就是最殊胜的忏悔。如果有人心中憎恨大乘佛法
English
Not clinging to the self-nature (of things), and having little interest in profound and vast meanings, is the tenth. It is said that there are four causes for the Prajñāpāramitā, and foolish people will abandon the Prajñāpāramitā due to these four causes. These contents are arranged in the oral instruction treatises: Being suppressed by the methods of demons, not believing in the profound Dharma, clinging to aggregates and other things, being controlled by sinful friends, these are the causes of the decline of the Dharma. It is also said in the Ornament: Without (good) lineage, (befriending) bad friends, not accumulating excellent merits, not training the mind, (if someone) is afraid of this Dharma, then he will fall from this great meaning. Third, there are two kinds of consequences for the act of abandoning the Dharma: temporarily being born into evil destinies, and ultimately obstructing liberation. The first consequence is: Those wise people who are proficient in taking and abandoning should not be so afraid of the great harms of the world, such as fire, inexhaustible poisonous snakes, murderous executioners, and hail, as they are afraid of falling away from and abandoning the profound Dharma. Why? Because although fire, snakes, sounds, and vajra fire are extremely harmful, they only take away the life of this life and will not cause one to fall into extremely terrifying realms such as the Avīci hell in the afterlife. However, abandoning the Dharma will lead to being born in the Avīci hell. It is said in the Sutra: Even if one has smeared Buddha statues with blood countless times in previous lives, if one does not believe in the wisdom of the Buddhas, the Prajñāpāramitā, those who are narrow-minded after hearing it will abandon it, and after abandoning it, they will lose protection, and such people will fall into the Avīci hell. The second consequence is: People like King Ajātasattu, because they repeatedly relied on sinful friends like Devadatta, harbored malice towards the Buddha, attempted to kill the Buddha, and did things that should not be done, such as killing their father, mother, and arhats, and the wicked person who creates division in the Sangha, if he can definitely think and meditate on the emptiness of the nature of all dharmas, he can quickly be liberated from the Avīci sins. It is said in the Sutra: Abide uprightly and look correctly, this is the most excellent repentance. If someone hates the Mahāyāna Dharma in their heart
Chinese
没有“在哪里有解脱”这样的说法，因为远离了罪恶的对治。第三，讲述回向的福德。回向的善根是：果是三宝，因是完全清净的界和缘，无垢的菩提和力量等功德，以及事业和事业活动，即如金刚般的七种意义确定的意义的经论之理，如是宣说后，宣说者我所获得的善根是。所为之事是与虚空同等的一切众生。回向的果，就暂时的果而言是：亲眼见到具有无量光芒的仙人怙主无量寿佛，见到之后，果是生起无垢的法眼见道。究竟的果是获得无上殊胜的菩提。回向的自性是：《庄严经论》中说：诸佛的愿望是，具有意乐和希求。因此，在世俗谛中，以这个因，愿为了他人的利益而获得菩提，是具有意乐和希求的心。在胜义谛中，回向的善根，所为之事，回向的果，以及回向的心，都是以不执著地证悟的智慧所摄持的回向。如《摄颂》中说：以何回向亦尽灭，于何回向亦尽灭，若知诸法不回向，如是善知乃回向。如是回向的作用是：善根不会在中阴身中耗尽。如《无尽慧经》中说：如水滴落入大海中，大海未干涸之前不会耗尽。如是圆满回向菩提的善根，未获得菩提之前不会耗尽。第二，这些的总结义是：如是“深信”之偈，是从何因、何故而宣说，如“灯”之偈，是如何宣说，以“何者有义”说的是何义，以“何者胜者”说的是所说之事的同类因是什么，如是这四句偈颂所示，何