Chinese
因此，我执着于这个被认为是美丽和令人愉悦的身体，它既是必需品，又是珍贵之物。如同获得灌顶的菩萨们将自己的身体作为供养圆满报身佛的祈愿和恭敬的宝座一样，我也要将我的身体奉献给所有应供养之处，并立誓永远作为诸佛及其眷属的奴仆，行使事业，并且恒常以身语意三门，直接或间接地努力利益一切众生。对此，我将认真对待。这样做的必要性在于，虽然有无数人因国王等恶人的势力压迫而成为他们的奴隶，身语意三门疲惫不堪，但这只会导致今生来世的痛苦，毫无意义。仅仅是想到成为永不欺骗的皈依处——珍贵的三宝的奴仆，就能获得无量的功德。然而，很多人终其一生，甚至从未在心中产生过这样的念头，这些人真是非常不幸。因此，从内心深处立誓成为三宝之仆的人，依靠三宝的慈悲荫庇，就像在炎热的夏季，因酷热而痛苦时，坐在枝繁叶茂、鲜花盛开的树荫下得以喘息一样，不仅此生能免于痛苦，获得一切美好的事物，而且在临终时，诸佛菩萨还会引导他们，将他们带往清净的刹土。如果由于习惯了破戒等恶行，即使在各种情况下都充满敌意和冲突的愤怒阎罗使者面前，仅仅忆念三宝，就能立即消除他们的愤怒和粗暴，从而免受伤害，从痛苦中解脱。因此，这是无法估量的价值或伟大的意义。此外，在金刚乘的仪轨中也说：十方诸佛及其眷属，以及自在佛和现在的我，为了未来具有自性的一切众生，为了三种需要而布施身体，为了至上的功德而成为容器。
English
Therefore, I cherish this body, which is considered beautiful and pleasing, as it is both a necessity and a precious thing. Just as the Bodhisattvas who have received empowerment offer their own bodies as a seat of prayer and reverence to the Sambhogakaya Buddhas, I will offer my body as a seat for all objects of offering, and vow to always be a servant of the Buddhas and their retinues, performing activities, and constantly striving to benefit all sentient beings in any way, directly or indirectly, through the three doors of body, speech, and mind. I will take this seriously. The necessity of doing so is that, although there are countless people who are oppressed by the power of evil people such as kings and become their slaves, toiling with their body, speech, and mind, this only leads to suffering in this life and the next, and is meaningless. Even just thinking of becoming a servant of the precious Three Jewels, the ultimate refuge that never deceives, one obtains immeasurable merit. However, there are many who have never even had such a thought arise in their minds in their entire lives, and these people are very unfortunate. Therefore, a person who sincerely vows to be a servant of the Three Jewels relies on the compassionate shade of the Three Jewels. For example, just as one who is suffering from the heat during the summer season finds relief by sitting in the shade of a lush tree adorned with flowers, with its branches and leaves flourishing, not only is one protected from suffering in this life and obtains all good things, but also at the time of death, the Buddhas and Bodhisattvas will guide them and lead them to the pure lands. If, due to the force of habituation to evil deeds such as breaking vows, one arrives before the wrathful and fierce messengers of Yama, who are always full of hostility and conflict, even just remembering the Three Jewels will immediately dispel their anger and harshness, thereby freeing one from harm and liberating one from suffering. Therefore, this is an immeasurable value or great significance. Furthermore, it is also said in the Vajrayana ritual: "The Buddhas and their children of the ten directions, as well as the powerful Buddhas and myself now, for the sake of all sentient beings who have self-nature in the future, offer the body for three needs, and become a vessel for supreme merit."
English
RA. Thus, the Sugatas of the ten directions, together with their sons, relying on the present guide, believing in the past Buddhas, offering their bodies, obtain the power over the wisdom of the five qualities of body, speech, mind, merit, and activity. The need for that power, by offering the body to the present Buddha-Guru, is to be a vessel suitable for obtaining the sacred wisdom of all Buddhas. And in the future, by offering the body to sentient beings who will become Buddhas, who are pervasive with the essence of the Sugata, there is a need to accomplish the ultimate benefit of sentient beings. Therefore, to the Sugata, the powerful one, to sentient beings, for the sake of three benefits, I offer my body. Thus it is said. Second, to condense the meaning and express the need: Thus, having trained the mind and accumulated merit, from beginningless time, being subdued by the power of ignorance and delusion, being ignorant of the meaning of Suchness, and not knowing karma and its results, having become accustomed to and accumulated many sinful deeds, possessing the obscurations that hinder the arising of the Bodhicitta jewel in my own mind-stream, all the aspects of defilement, like a skilled goldsmith who cleans a cloth for the sake of dyeing, which is easy to change color, or like a clear crystal that is diligently polished and can reflect images, that which has been made impure by non-virtue becomes clear and pure, and if taken into the pure mind through the ritual of generating the mind arising from coarse symbols, it is obtained as it is, therefore, it is the manifestation of the image of the unsurpassed vows. Second, the main part has three: taking the object as a witness, stating the actual ritual, and explaining the attainment of the vows. First: Here, we sentient beings of samsara are under the control of bad karma, and on top of that, there are lustful gods, evil demons, and sinful ones, with their lotus garland wives, having five flower arrows on their heads, like this: The demon is an obstacle to practicing the Dharma of the path of liberation, therefore, being filled with worldly affairs, they become arrogant, making the mind dull in terms of what to take and what to abandon, making everyone dull with perverse views, causing fainting due to forgetfulness and loss of mindfulness, thinking about the eight worldly dharmas,
Chinese
使之摇摆不定，即因其花箭触及五种烦恼中哪种最盛，便使之猛烈燃烧，受其支配，从而从解脱和增上生中退失，坠入百千种过患的悬崖，难以解脱，对于相续中长期以来被多种不同类型的瘟疫疾病所侵染的病人，那么，这些病人是被哪些类型的疾病所侵染的呢？与三毒烦恼相等同，即四者各自被分为两万一千，总共八万四千种。或者分为六根本烦恼和二十随烦恼。又或者这样，未入定的欲界众生，心向外散乱，从而流溢，是欲漏。入定的上二界众生，心向内收摄，从而流溢，是有漏。这二者的处所是无明漏，即三漏。欲流是投入追求欲望或欲望的烦恼。有流是上二界的那个。见流和无明流，即四流。同样，这四者也被称为欲的结合等四种结合。欲的近取，见的近取，戒律和苦行的近取，以及我语的近取，即四近取。贪欲的束缚，嗔恨的束缚，愚痴的束缚，即三缚。随顺贪著的结，即指三界的贪欲，由于对三界不生厌离，因此不修善而造恶，从而在来世与痛苦相连结。同样，愤怒，我慢，无明的结，见的结，胜取的结，怀疑的结，嫉妒的结，悭吝的结，这些各自也成为行不善的因，从而在来世与痛苦相连结，因此称为结。这样总共有九结。这九者又以内部分类分为十八有结。
English
That which causes wavering, namely, because its flower arrow strikes whichever of the five afflictions is most dominant, it causes it to burn intensely, and having come under its control, one falls away from liberation and higher rebirth, and falls into the abyss of hundreds of thousands of faults, difficult to escape. For patients whose minds have long been severely afflicted by many different types of epidemic diseases, what are the many types of diseases that afflict such individuals? They are equal to the three poisons of affliction, that is, each of the four is divided into twenty-one thousand, totaling eighty-four thousand. Or they are divided into the six root afflictions and the twenty secondary afflictions. Or, like this: beings in the desire realm who have not attained meditative stabilization, their minds look outward and scatter, thus leaking, are the leaks of desire. Beings in the two upper realms who have attained meditative stabilization, their minds look inward and leak, are the leaks of existence. The place of these two is the leak of ignorance, that is, the three leaks. The stream of desire is entering into the pursuit of desire or the affliction of desire. The stream of existence is that of the upper two realms. The stream of views and the stream of ignorance, that is, the four streams. Similarly, these four are also called the four bonds, such as the bond of desire. The close grasping of desire, the close grasping of views, the close grasping of ethics and asceticism, and the close grasping of the self, that is, the four close graspings. The bond of attachment, the bond of hatred, and the bond of delusion, that is, the three bonds. The fetter of subsequent attachment, which refers to the attachment to the three realms, because one does not become disillusioned with the three realms, one does not engage in virtue but commits evil, thus connecting with suffering in the future. Similarly, anger, pride, the fetter of ignorance, the fetter of views, the fetter of holding to what is supreme, the fetter of doubt, the fetter of jealousy, and the fetter of stinginess, each of these also becomes the cause of engaging in non-virtue, thus connecting with suffering in the future, therefore it is called a fetter. Thus, there are nine fetters in total. These nine are further divided into eighteen fetters of existence.
Chinese
此外，我慢分为七种，见解分为三种，执著为二种。昏沉、睡眠、掉举、后悔、嫉妒、悭吝、无惭、无愧、愤怒、覆藏，这十种是即使在止观和舍受的时候，也常常缠绕在心中的遍缠。愚痴、放逸、懈怠、不信、昏沉、掉举，这六种是常常出现在烦恼者身上的大烦恼地法。谄诳、狡诈、憍慢、恼怒、怨恨、损害，这六种是无论在谁的相续中，都会使其染污的烦恼垢。对于欲望的希求、害心、昏沉睡眠、掉举后悔、怀疑，依次是，想要出家的时候，认真劝勉修行的时候，修习止观的时候，内心专注的时候，以及舍受的时候，不让进入善法的五盖。坏聚见、戒禁取见、怀疑、欲贪、嗔恚，这五种是与三界中最下层的欲界众生相续相应的下分结。色界的贪欲、无色界的贪欲、掉举、无明、我慢，这五种是与上界相应的上分结。愤怒、怨恨、覆藏、嫉妒、恼怒、隐瞒、悭吝、幻骗、傲慢、损害，这十种是多地法。无惭和无愧这两种是不善多地法。像这些猛烈的传染病，都是非常有害的。在这些疾病中，即使像愤怒这样的一种，也能毁灭包括居住在世间的所有人类在内的众生。《入行论》中说：“仅此一（嗔恚），能摧毁世间，一切众生及安乐。”这些疾病的种类，即使像治疗聚集性疾病的普通医术再好，也无法应对，因为它们只能治疗被四百零四种疾病中的任何一种所折磨的疾病，而无法治疗其根源。那么应该依靠谁呢？应该依靠诸佛世尊，他们是最好的医生。
English
Furthermore, pride is divided into seven types, views into three, and clinging into two. Lethargy, sleep, excitement, regret, jealousy, stinginess, shamelessness, lack of embarrassment, anger, concealment—these ten are the all-entangling factors that constantly entangle the mind even during calm abiding and equanimity. Ignorance, carelessness, laziness, lack of faith, lethargy, excitement—these six are the great affliction ground factors that always occur in those with afflictions. Deceit, cunning, arrogance, resentment, holding grudges, and harming—these six are the afflictive stains that defile the continuum of whoever possesses them. Desire for sensual pleasures, malice, lethargy and sleep, excitement and regret, and doubt—these, in order, are the five obscurations that prevent one from engaging in virtuous activities during the time when one desires to renounce, the time when one diligently strives to practice, the time of calm abiding, the time of intense mental focus, and the time of equanimity. Belief in a perishable self, holding onto ethics and asceticism as supreme, doubt, desire, and malice—these five are the lower fetters that are in accordance with the lower realm, existing only in the continuum of beings in the desire realm, the lowest of the three realms. Attachment to form, attachment to the formless, excitement, ignorance, and pride—these five are the higher fetters that are in accordance with the higher realms. Anger, resentment, concealment, jealousy, annoyance, hiding, stinginess, deception, arrogance, and harming—these ten are the many-ground factors. Shamelessness and lack of embarrassment—these two are the unwholesome many-ground factors. Such severe epidemic diseases are extremely harmful. Among these, even one like anger can destroy all sentient beings, including all the people living in the world. As it is said in the "Guide to the Bodhisattva's Way of Life": "This one (anger) alone can destroy all beings and happiness existing in the world." Even if ordinary medical practices that treat collective diseases are excellent, they cannot stand before these diseases, because they can only cure the diseases afflicted by any of the four hundred and four diseases, but cannot cure their root cause. So, who should one rely on? One should rely on the Buddhas, the Bhagavat, who are the supreme physicians.