English
And, the two, Supreme Vajra Dharma, are the titles of the two vehicles of cause and effect. How is it done? The noble conduct of prostration conforms to the lower vehicle, the practice of skillful prostration, cultivating this very text through hearing, contemplation, and meditation, the realization of the meaning of prostration, called seeing, is the nature of the ultimate view, and the place of prostration is inherently inseparable, becoming conviction in awareness. In the Peaceful and Wrathful Deities Garland it says: Water into water, oil into oil, prostrating by merging with non-dual awareness. Thus it is said. Why are there two types of prostration? The general need for prostration, and the particular need for prostration. General prostration is divided into two types: first, to guide those with faith in a way that conforms to worldly customs, whatever noble deeds worldly people do, they prostrate and pray to their chosen deity, so that things are not in vain and conform to worldly customs; second, through the preceding prostration, the accumulation of merit is perfected, thereby purifying non-merit like light dispelling darkness, so that obstacles arising from this do not occur, thereby achieving the purpose of fulfilling the ultimate intention. If it is said that since the prostration with these two necessities is done by the teacher himself, there is no need to write it in the ritual text, then there are two necessities for writing it in the text: first, to let people know that the teacher is a person with noble conduct, because the teacher's vows and prostrations have preceded, later followers enter based on this, thereby being able to see the meaning of the ritual, and by establishing the two objects of prostration, those who follow the person and the Dharma can also enter knowing that this is the ultimate nature. Second, for the needs of future listeners, speakers, etc., because the teacher is a perfect person with great abilities, like the sun's disc without darkness, although obstacles are not determined, but for the offering of prostration, the real is made, future people rely on this when listening to the Dharma, etc., all qualities depend on the root guru.
Chinese
因此，尽一切努力积累功德的必要性。特别是，顶礼的合理性是：向文殊童子顶礼，经文的标题已在前面说明。这里因为是智慧之神，如果按照所说的那样顶礼，就有智慧敏锐的必要。金刚法是所有善逝不间断的语的自性，因此具有语加持的必要。对此，也应了解暂时和究竟的差别。因此，顶礼也被称为正文的庄严，就像四大部洲的庄严是太阳，或者所有地方的庄严是山，或者所有人的庄严是国王一样。由于将因果二乘教法的持有者置于首位，因此确定教法是美丽的庄严。简要说明世俗的观点是，从“世界的界”等开始。也就是说，在世界中，器世界经历成、住、坏、空四个阶段，彼此依赖；有情经历生、老、病、死四个阶段，彼此依赖。这两者也因为器世界的坏灭相似而有情世界的坏灭相似而相互依赖，所以是世界。像这样无有穷尽的界，是不作任何作为而持有自身特征的，例如，地不作任何作为而持有坚硬和稳定的特征，水具有湿性，火具有热性等等。或者，因为广大且数量众多，所以也称为界，即器世界广大，有情众生数量众多。因为广大和重叠，所以也称为界，例如，彼此像锦缎一样上下堆叠，也称为界。因为分为方向和类别，所以也称为界，即上述那些，中间的空隙，小的，四大部洲，赡部洲等等，那些细微之处彼此看不见。有情六道众生也各自断绝，没有成为共同的行境。“那”是指处所的基础，即器世界。它的有情被称为众生，因为心的特征完全清净而没有理解意义，所以执着于八识为实有。或者，心是指八识，而“有”是指具有身体和语言的意义。颠倒是指没有理解正确的意义，例如把父亲看作敌人一样。
English
Therefore, the necessity of striving to accumulate merit by all means. In particular, the rationale for prostration is: prostrating to Manjushri Kumara, the title of the scripture has been stated above. Here, because it is the god of wisdom, if one prostrates as it is said, there is a need for sharp wisdom. Vajra Dharma is the nature of the uninterrupted speech of all Sugatas, therefore it has the necessity of speech empowerment. Regarding this, one should also understand the difference between temporary and ultimate. Therefore, prostration is also called the adornment of the text, just as the adornment of the four continents is the sun, or the adornment of all places is the mountain, or the adornment of all people is the king. Because the holder of the teachings of the two vehicles of cause and effect is placed at the head, it is certain that the Dharma is a beautiful adornment. A brief explanation of the worldly view is from "the realm of the world" and so on. That is, in the world, the vessel world experiences the four stages of formation, abiding, destruction, and emptiness, relying on each other; sentient beings experience the four stages of birth, aging, sickness, and death, relying on each other. These two are also the world because the destruction of the vessel world is similar and the destruction of sentient beings is similar and they rely on each other. Such an endless realm holds its own characteristics without doing anything, for example, the earth holds the characteristics of being hard and stable without doing anything, water has wetness, fire has warmth, and so on. Or, because it is vast and numerous, it is also called a realm, that is, the vessel world is vast, and the number of sentient beings is numerous. Because it is vast and layered, it is also called a realm, for example, they are stacked on top of each other like brocade, and it is also called a realm. Because it is divided into directions and categories, it is also called a realm, that is, those mentioned above, the empty space in between, the small ones, the four continents, Jambudvipa, and so on, those subtle details cannot see each other. The six realms of sentient beings are also cut off separately and have not become a common object of experience. "Na" means the basis of the place, that is, the vessel world. Its sentient beings are called sentient beings, because the characteristics of the mind are completely pure and the meaning is not understood, therefore they cling to the eight consciousnesses as real. Or, the mind refers to the eight consciousnesses, and "having" means having the meaning of body and speech. Inverted means not understanding the correct meaning, for example, seeing one's father as an enemy.
Chinese
由于对能取所取二者全无实执，将二者执为实有，这是偏离了真实义，是颠倒。见解是不离对它的执着。所谓“无数”，是指总的来说，众生的数量也无法计算，而这些众生各自的意识中，有无数种分别念的见解。其中细微的部分，外道也有三百六十等无数种。但此处所说的，简而言之，可以归纳为四种不同特征的类别。那是什么呢？庸人：对因果、善恶都不依赖任何一方。不趋向任何一方，如愚笨的普通人和牛一样，非常低下。弃因果者：虽然不理解善恶因果的道理，但仅仅是为了今生的利益、名声、权势和财富而努力。断见者：是依赖于宗派而持极端见解的人。外道：是进入宗派的见解持有者。详细解释如下：首先是庸人：对于“庸人”等，在简要说明时分为了四种，这里选取了庸人。因为没有意识的依靠之处，所以称为庸人，意思是对于任何事物都没有确定的意愿。也就是说，对于一切法，即不理解的三界中的一切善与非善之法。“不理解因果”是指，不理解善因会导致善果，因此心不生起信心；不理解恶因会导致恶果，因此心不接受。因为来世的因果是隐蔽的。对于此，对于产生因果的一切方面，心都不接受，因此庸俗之心的八种意识中的第一种也无法产生，即对于今生和来世的一切因果，都没有接受的力量，所以称为普遍愚昧。就像普通的牛一样，是世间人中最下等的人。这种人天界没有，因为天人具有神通。人和非天有一定的比例。三恶道占很大的比例。所谓“弃因果者”，是指像前一种人一样，不理解前世后世等因果，因此远离了真实义，仅仅是为了追求今生的利益。也就是说，前世
English
Since the duality of grasper and grasped is completely unestablished, considering them as two separate entities deviates from the true meaning, hence it is a reversal. View is inseparable from the clinging to it. 'Countless' means that, generally speaking, even the number of sentient beings cannot be calculated, and each of these beings has countless conceptual views in their minds. Even the non-Buddhists have countless subtle aspects of these, such as the three hundred and sixty views. However, what is taught here can be summarized into four categories with different characteristics. What are they? The fool: does not rely on any side of cause and effect, virtue and vice. Not leaning towards any side, like foolish ordinary people and cows, they are extremely inferior. The thrower-away: although they do not understand the meaning of virtue, vice, cause and effect, they only strive for the benefits, fame, power and wealth of this life. The nihilist: holds extreme views based on philosophical tenets. The non-Buddhist: is a view holder who has entered a philosophical system. Explaining in detail: First, the fool: Regarding 'the fool' etc., among the four divisions made in the brief explanation, the fool is taken as the closest. Because there is no basis for the mind, it is called a fool, meaning there is no fixed intention for anything. That is, regarding all phenomena, they do not understand all the virtuous and non-virtuous phenomena of the three realms. 'Not understanding cause and effect' means not understanding that virtuous causes lead to good results, so the mind does not arise with faith; not understanding that non-virtuous causes lead to bad results, so the mind does not accept it. Because the cause and effect of the future life are hidden. For this, the mind does not accept all aspects of generating cause and effect, so the first of the eight consciousnesses of the vulgar mind does not arise, that is, there is no power to accept all the cause and effect of this life and the future life, so it is called universally ignorant. Like ordinary cows, they are the lowest among worldly people. This kind of person does not exist in the realm of gods, because gods possess clairvoyance. Humans and demigods have a certain proportion. The three lower realms have a large proportion. The so-called 'thrower-away' refers to those who, like the previous type, do not understand the cause and effect of past and future lives, and therefore are far from the true meaning, only pursuing the benefits of this life. That is, the previous life
Chinese
也不认为外道那样是恒常存在的。也不认为像断见那样是不存在的，什么地方也不用心。仅仅把今生作为利益和福德的因果，放在心底。认为强大是因为家族人多，说话有力量。富有是因为财富多，享受大。神通是认识自己和利益大。力量是能够胜任和技能大。修持是为了想要得到解脱的果实，即世间神灵的秘密咒语，如叶子类的秘密咒语，如嘎尔夏的恶咒。占卜和苯教，压制鬼怪，祭祀地神和招财等等。自己会就做，不会就依靠别人，因此依靠他们来修持更高的果位。穷途末路是说，上面两个是不明白，这里是邪见。上面随便的时候，是对因果有无不用心，这里是说一切法，即善恶和轮回涅槃。认为从善因产生高处的果报，从不善产生恶道和轮回以及涅槃，这些都是根本没有的。就像挖井挖到石头一样，叫做穷途末路。认为今生所用的所有法，都是没有原因突然产生的，死后也突然消失，认为没有来世是断灭。因此说，好女人不死就快乐地活着。死了之后，她的享受就没有了。身体也像灰烬一样消失了，怎么还会有再生呢？因此说，再生就像草地上冒出的蘑菇和水中的水泡一样，是突然自然产生的。认为以后接受转世也是假的，不相信。说以后接受转世，就像在大平原上砍断狼的脚印一样，说已经到根源了，没有了。因此，芒敦巴说，芒敦巴所说的，就像砍断狼的脚印一样。外道是说，对外道自己设定的恶见执着，把那个作为获得果实的道路。或者对外道执着见解，对行为设定阶梯，这个的本质也是认为有我。自性是对正确的意义颠倒地看。相是认为我是常，法是我，身体是干净，感觉是快乐。