Chinese
而且没有阻碍或阻止正道的，那么是什么力量呢？是由于执着于自我的分别念，被对实相愚昧的无明黑暗所遮蔽。什么被遮蔽了呢？就是那个识。被什么遮蔽了呢？被愚痴的黑暗。如何遮蔽呢？以不清楚实相而变得模糊的方式遮蔽。像根一样，在没有消除对自我的愚昧黑暗之前，会接连不断地产生。因此，这个完全被轮回遮蔽的黑暗也会持续不断地产生。像这样，在邪见盛行的黑暗时代，也难以成佛，被接连不断的痛苦折磨。为了从这种痛苦中彻底解脱，请您好好地展示并照亮如实和尽其所有的智慧，那如自生智慧般无比清晰的明灯。我恭敬地祈祷并皈依您。第五部分，从“那时”到“献为臣民”之间讲述了：那时，人和非人众生，因在轮回中漂泊而痛哭流涕，悲伤地祈祷。人和非人众生，精通不合道理的行事方法，以及符合道理的正道之导师，慈悲之主，医治烦恼疾病的至尊医师，请您作为我们的见证。我们在三界之城中漂泊，从无始以来就被轮回的旧病所困扰。这也没有谁抓住，也没有抓住的事物。那么是如何轮回的呢？是由于执着于自我，被显现各种烦恼的无明之病抓住，从而造作三业而漂泊。而且，根和枝的痛苦难以忍受，识被折磨和困扰。在没有清除执着实相的根本错误之前，会反复发生，因此，被轮回的痛苦完全折磨的痛苦也会持续不断地产生。像这样，如果存在执着于实有的凡夫俗子，那么永远没有解脱的可能。如果不遇到这个殊胜之道，就难以靠低劣的道来生存，为了从这种痛苦中解脱，请您用善巧方便的慈悲之药来净化我们，让我们迅速解脱。
English
And there is no one who obstructs or prevents the right path. So, what is the power? It is only obscured by the darkness of ignorance, which is deluded about reality due to the power of clinging to self. What is obscured? It is that very consciousness. By what is it obscured? By the darkness of delusion. How is it obscured? It is obscured in a way that the true nature is not clear and becomes blurred. Like a root, until the darkness of delusion about self is not removed, it will continue to arise. Therefore, this darkness that completely obscures samsara will also continue to arise without ceasing. Like this, even in the dark age when wrong views are rampant, it is difficult to become enlightened, and one is tormented by successive sufferings. In order to be completely liberated from this suffering, please show and illuminate well that which is like a lamp of supremely clear, self-arisen wisdom, the perfect wisdom of suchness and all that exists. I respectfully pray and take refuge in you. The fifth part, from "Then" to "offered as subjects," tells: Then, the assembly of humans and non-humans, weeping bitterly for wandering in existence, prayed with sorrow. Humans and non-humans, skilled in unreasonable ways of acting and the teacher of the right path in accordance with reason, the lord of compassion, the supreme physician who heals the disease of afflictions, please consider yourself as our witness. We, who wander in the three realms, have been afflicted by the chronic disease of samsara since beginningless time. This is not grasped by anyone, nor is there anything to grasp. So how does one wander? It is due to clinging to self, being seized by the disease of ignorance, which manifests various afflictions, and thus wandering by committing the three actions. Moreover, the pain of the root and branches is difficult to bear, and consciousness is tormented and afflicted. Until the fundamental error of clinging to reality is not purified, it will happen again and again, so the pain of being completely tormented by the suffering of samsara will continue to arise without ceasing. Like this, if there are ordinary people who cling to reality, then there is never any possibility of liberation. If one does not encounter this supreme path, it is difficult to survive on inferior paths. In order to be liberated from this suffering, please purify us with the compassionate medicine of skillful means and quickly liberate us.
Chinese
说后，将身体献为奴仆。第六，从“此后”到“成为神圣的庇护”。这表明，此后，夜叉众对沉溺于迷惑的波涛中而深感悲伤，哭诉祈祷：夜叉众如同知道伤害和损害他人的方法一样，与此相符，解脱之道的智者，伟大的英雄，慈悲的主人，从轮回中解脱的圣船，请您垂听。在轮回的海洋中漂泊的我们夜叉众，沉没于剧烈痛苦的波涛深处，这件事，没有谁压迫，也没有压迫的事物。那么是被什么淹没的呢？是被执着于名相的分别念，视其为实有的山压迫，被业力的水流在轮回中摇摆。因此，不改变执着实有的源头，被四条河流四处摇摆，业力强大的河流也持续不断地流淌。像这样，对境产生实有执着的念头，不可能从存在中解脱，也难以从下道中解脱的痛苦深渊中，请导师以吉祥方便的慈悲之船迅速救度。这样祈祷后，成为了神圣的庇护。第七，从“此后，生灵”到“成为神圣的庇护”。这表明，此后，生灵众被烦恼的毒药麻醉，深感悲伤，哭诉祈祷：与生灵众的利益和损害的施予相符，伟大的吉祥，自生意义的甘露之主，药王，摧毁烦恼的伟大英雄，请您以见证者的身份垂听观看。在此，在这烦恼剧毒的岛屿上，不由自主地漂泊的我们，都被烦恼麻醉，心神迷乱，记忆丧失，这件事，没有谁强加，也没有强加者。那么是从何而来的呢？是被执着于无我的我执颠倒见之毒麻醉，被剧毒之病折磨识。因此，从内部盘踞的毒根，就是我执。
English
Having said this, they offered their bodies as servants. Sixth, from "Then" to "Become a sacred refuge." This shows that after that, the Yaksha assembly, deeply saddened by being submerged in the waves of delusion, lamented and prayed: The Yakshas, like those who know how to harm and injure others, are in accordance with this. The teacher who is skilled in the path of liberation, the great hero, the lord of compassion, the sacred ship that liberates from samsara, please listen. We, the Yaksha assembly, wandering in the ocean of samsara, are sinking and submerged in the depths of the waves of intense suffering. This is not oppressed by anyone, nor is there anything that oppresses. So what are we being submerged by? We are being oppressed by the mountain of conceptualization of characteristics, clinging to them as real, and being swayed in samsara by the river of karma. Therefore, without changing the source of clinging to reality, being swayed everywhere by the four rivers, this powerful river of karma also flows continuously. In this way, having thoughts of clinging to reality towards objects, it is impossible to be liberated from existence, and from this abyss of suffering that is difficult to escape from the lower paths, please quickly deliver us with the compassionate ship of the skillful means of the glorious teacher. Having prayed in this way, they became a sacred refuge. Seventh, from "Then, beings" to "Become a sacred refuge." This shows that after that, the assembly of beings, intoxicated by the poison of afflictions, deeply saddened, lamented and prayed: In accordance with the giving of benefit and harm by the beings, the great auspiciousness, the lord of the nectar of self-arisen meaning, the king of medicine, the great hero who destroys afflictions, please listen and watch as a witness. Here, on this island of great poisonous afflictions, we who are involuntarily wandering, are all intoxicated by afflictions, our minds are confused, and our memories are lost. This is not imposed by anyone, nor is there anyone who imposes it. So where does it come from? We are intoxicated by the poison of the inverted view of clinging to self in what is without self, and our consciousness is tormented by the disease of great poison. Therefore, the root of the poison coiled from within is the clinging to self.
Chinese
因为在没有止境之前也会再三沉醉，所以异熟的毒病燃烧的剧烈痛苦也必定不会停止。像这样从极其难忍且难以忍受的剧烈痛苦中迅速解脱出来，请用自生清净的甘露涂抹并滋养。这样说着，便投靠于神圣的救护。第二部分分为两点：用七种颠倒驳斥七种后悔，以及恳请慈悲的回应。第一点是从“此后又是金刚”到“以见解折磨汝等”之间所阐述的。此后，伟大的金刚罗刹说道：罪恶的根源源于自身，对业感到后悔并恳请是非常好的。喂，那些信奉秘密并生起秘密殊胜心之种姓的儿子们。第一种回答：傲慢自大的鲁扎们使汝等流转，因此轮回自身的体性堕落。因此，鲁扎的语言，以果实或异熟，以轮回的各种罪过折磨汝等，使汝等从各方面感到痛苦。像这样，由于各自的因缘而流转，并被与自身相应的果实无有解脱地折磨，这两种罪过也适用于接下来的六种。第二种回答：由于执着于我，以自身所作的罪过使汝等流转，以执着于我，以异熟折磨汝等。第三种回答：猛烈的嗔恨使汝等流转，嗔恨以果实折磨汝等，使汝等痛苦。第四种回答：巨大的愚痴使汝等流转，愚痴以折磨使汝等痛苦。第五种回答：由于贪欲的支配使汝等流转，贪欲以果实折磨汝等，使汝等毁灭。第六种回答：无明、见、有、欲四者，或者说无明，烦恼所生的痛苦之河流使汝等流转，四条河流以异熟折磨汝等。第七种回答：以邪见，以业使汝等流转，以邪见，以果实折磨汝等，使汝等普遍痛苦。第二部分分为两点：本来是王子，却被轮回的邪念所蒙蔽，以及对未觉悟者生起慈悲心。第一点是：如何
English
Because one will repeatedly become intoxicated before there is an end, this intense suffering of the ripening, burning poison of disease will certainly not cease. Therefore, please quickly liberate from this extremely unbearable and difficult to endure intense suffering, and nourish by anointing with the nectar of self-originated purity. Saying this, they take refuge in the sacred protector. The second part has two aspects: refuting the seven regrets with seven perversions, and the response to the urging of compassion. The first is explained from "Then again, Vajra," to "afflicts you with views." Then again, the great glorious Vajra Rakshasa spoke: "The root of faults arises from oneself, it is very good to regret and urge about karma, O sons of the lineage who are devoted to secrecy and generate the supreme secret mind." The first answer: "The arrogant and proud Rudras make you wander, so the nature of samsara itself falls. Therefore, the words of Rudra, with fruits or maturation, with various faults of samsara, afflict you, causing you to suffer from all sides." Thus, wandering due to individual causes, and being tormented without liberation by fruits that are in harmony with oneself, these two faults also apply to the following six. The second answer: "Due to clinging to self, you wander with the faults of your own actions, and clinging to self, you are afflicted by maturation." The third answer: "Fierce anger makes you wander, anger afflicts you with fruits, making you suffer." The fourth answer: "Great delusion and ignorance make you wander, ignorance afflicts you with torment." The fifth answer: "Due to the power of desire, you wander, desire afflicts you with fruits, destroying you." The sixth answer: "The four, ignorance, views, existence, and desire, or ignorance, the river of suffering arising from afflictions, make you wander, the four rivers afflict you with maturation." The seventh answer: "With wrong views, you wander with karma, with wrong views, the fruits afflict you, causing you to universally suffer." The second part has two aspects: being princes from the beginning, but being faulted by the perverse thoughts of samsara, and generating compassion for those who have not realized. The first point is: How
English
Ra. From "Ra" to "Only Karma." It indicates that, in general, you all are endowed with lineage in every way, are you inherently sons of the Victorious Ones? Or, since you have received instructions from the Invincible One, why do you wander in the three cities of existence, is it not worthy of wandering? This very wandering helplessly is solely due to the accumulation of karma through the power of each individual's conceptualizations, and thus one constantly falls into cyclic existence and appears to be deluded. The second part, from "Ocean of Karma" to "Bestowed Teachings." It indicates that, like the seven stages above, in the ocean of intrinsic nature, there are violent waves of the ocean of karma; in the sky of Dharma-nature, there is fault due to the knot of clinging to self; in the naturally peaceful state, the great fire of hatred blazing from within is turbulent; in the primordially pure state, it is obscured by the darkness of ignorance that completely covers it; in the inherently empty state, it is seized by the disease of old habits of perceiving things as real; in the unconditioned state, it is moistened by the four rivers of distraction; although abiding in self-arisen wisdom, the great poison of afflictions coiled within, its root is grasped by clinging to self. If you do not train with the Vajra of Bodhicitta, which possesses the five wisdoms of self-arisen awareness, and instead hope for other places, uttering lamentations of suffering while praying, it is like someone desiring water chasing a mirage. Therefore, if you do not realize that in this gate of the Great Vehicle, the essence of mind itself, self-awareness, is inherently bliss, meaning that great bliss is the Dharmakaya, and do not combine it with Dharma-nature as it is, then how could you ever find the great bliss of mind by seeking it separately through other means? It is impossible. The reason is that, while the great bliss of self-appearance is abiding in one's own awareness from the beginning, now, even if you strive to seek great bliss elsewhere, since its essence does not exist in external objects, seeking it elsewhere will not lead to finding it, and you will only exhaust yourself in vain. In between here, in two manuscripts, there is the sentence, "Although there is a mind to abandon suffering." Therefore, even if there is a thought of wanting to abandon suffering, if you do not let go of yourself and seek elsewhere, you will only manifestly wander back into suffering, devoid of meaning.