English
Became a pearl vine. In the next life, Being arrogant and ignorant due to wealth, Slandering offerings and becoming haughty, Therefore, she became a female slave for a long time. Whatever deeds, good or bad, are sown by beings in the field of rebirth. As it is said, in the Shakya family, when a female slave named Rohita was born, in order to listen to the Teacher's teachings, both the wife of a Shakya and the female slave went. The mistress's pearl necklace was left at home, so the maid was sent to fetch it. The maid thought, 'I have no chance to hear such profound Dharma, but I have to go back to get the necklace, my fate is so bad.' As she was about to leave, the Teacher knew her thoughts and taught her a verse of Dharma, telling her to recite it as she went back. On the way, she was knocked down by a cow and died. Immediately after death, she was reborn as the daughter of the King of Simhala, and as soon as she was born, a great rain of pearls fell, so she was named Pearl Woman or Pearl Vine. Due to the power of her merit, when merchants from Nyen Yod crossed the ocean and arrived in Simhala, during the night, they sang some verses spoken by the Teacher, and when the princess heard them, she was delighted and said, 'Good people, please sing it again.' The merchants said, 'This is not a song, but the words of the Buddha.' As soon as Pearl Woman heard the name of the Buddha, she rejoiced like a peacock hearing the summer thunder, and asked about the Buddha's life story. The merchants told the Buddha's biography as best they could, and the princess was even happier than before, so she sent a letter to the Teacher, who knowingly read it: 'Alas, you are the mindfulness obtained by the merchandise of merit. You are the good medicine of existence that destroys decline, suffering, and craving. The words that come from the Blessed One are the near cause for experiencing true value. Blessed One, this is my nectar, my true great fortune.' After reading the letter, the Teacher manifested his own body, which even a painter could not depict, as if radiating light on a canvas, and sent it back to the princess with a few verses of instruction. As soon as the princess saw the image, she immediately took refuge in the Three Jewels, observed the five precepts, and understood the twelve links of dependent origination and the Noble Eightfold Path.
Chinese
了解了诸如此类的自性后，便会显现证得入流果。之后，那位女子将当地的人们引入佛法之门。向三宝供养了上等珍珠，每宝一“摩揭陀”斗。赐予那女子的佛像被称为“能仁光芒”，是所有佛像的开端。像这样思索，与三宝的因果相关的纯正佛法之语，如同书信一般，值得所有众生听闻。轮回的自性，是由烦恼和分别念所产生的，对于背负着世间八法重担的人，施加“魔女”的贬损之词。如果他们没有获得与佛陀教诲的关联，没有转向善法，那么他们的容颜，即使像莲花盛开的花园般美丽，也因为过去恶劣的业力而存在缺陷，这种转变也完全是佛陀的加持。如此解释之后，开始立誓写作：根本偈：殊胜智慧之功德，如宝藏般能净化。完全沉浸于此，如涌动波涛般。纵然喧嚣之声不显美妙，然依仗正法之宣说，故值得倾听。这是说，像这样，殊胜智慧的诸佛以经咒之海，以及圣者们以五大誓言和四种必要关联所确立的论典等，虽然有佛语和注释，但却未见法性之真谛，未获天神之赐予。那些未曾修习五明之人，所创造的庸俗论著，内道的成分少，外道的恶劣成分却可能混杂其中，如同峡谷中湍急的流水，喧嚣之声不绝于耳，没有任何功德之美可言。然而，此论典并非如此，因为它能自主驾驭写作的三种因，并且与三宝相关的论典，如赡洲六庄严二胜等印度和西藏的先贤大德的足迹无疑是跟随的，所以请消除疑虑。听闻、思索、禅修三者，讲说、辩论、写作三者等，正法必须依赖于宣说，因此值得倾听。
English
Having understood such nature, one manifestly practices the fruit of entering the stream. Then, that girl brought the people of that land into the gate of the teachings. She offered supreme pearls to the Three Jewels, one 'Magadha' measure each. The statue given to the girl was known as 'Shakyamuni Rays of Light,' the first of all statues. Thinking in such a way, the pure Dharma words related to the cause and effect of the Three Jewels, like a letter, are worthy of being heard by all beings. The nature of samsara, born from afflictions and conceptual thoughts, to those who carry the burden of the eight worldly dharmas, the term 'daughter of a demon' is applied as a derogatory term. If they have not obtained a connection with the Buddha's teachings, and have not turned their minds towards virtue, then their faces, even if as beautiful as a garden of blooming lotuses, are flawed due to past bad fortune, and this transformation is entirely due to the Buddha's power. Having explained thus, the vow to compose is made: Root verse: The virtues of supreme wisdom are like a treasure, purifying. Completely immersed in this, like surging waves. Although this clamorous sound does not display beauty, it is worthy of being heard because it relies on the declaration of the sacred Dharma. This means that, like this, the Buddhas of supreme wisdom, with the ocean-like collections of sutras and tantras, and the noble ones, with treatises established by the five great bonds and four necessary connections, although there are teachings and commentaries, they have not seen the truth of the nature of reality, nor have they received the gift of the gods. Those who have not trained in the five sciences, the vulgar treatises they create have little of the three aspects of the inner path, and the six evils of the outer path may be mixed in, like the turbulent water flowing in a narrow gorge, the clamorous sound is incessant, and there is no beauty of virtue to display. However, this treatise is not like that, because it has autonomy over the meaning of the three causes of writing, and the treatises related to the Three Jewels, such as the Six Ornaments and Two Supremes of Jambudvipa, undoubtedly follow the footsteps of the Indian and Tibetan scholar-adepts of the past, so please dispel doubts. The three of hearing, thinking, and meditating, the three of explaining, debating, and writing, etc., the sacred Dharma must rely on declaration, therefore it is worthy of being heard.
Chinese
从此处开始，首先阐述进入正题时轮回的过患。根本颂：从无始以来生老病死，如瘟疫蔓延，唯有殊胜甘露之药能治愈。然而，拥有正法却弃之不顾，我该如何劝诫这些人呢？虽然无法推断轮回的开端，但众生却因生老病死而饱受折磨，犹如瘟疫肆虐的病人。能利益他们的殊胜甘露之药唯有正法。然而，拥有正法，即行善断恶等善行与否完全取决于自己。在此之时，身口意三门却转向恶行，舍弃善法，必定会断绝与解脱道的联系。因此，对于颠倒行善作恶之人，我该如何劝说呢？即使劝说也难以奏效，这其中蕴含着这样的意思。接下来，为了阐述暇满难得，宣讲八无暇的过患。根本颂：长久以来，我们熟识的轮回荒野中，头和肢体被砍断，饱受痛苦。未来还将遭受痛苦，那些被蒙蔽的人们，至今仍然贪恋天界的安乐，真是愚昧至极！意思是说，并非短暂的时间，而是从极其久远的无始之初，在轮回的荒野中，这里没有能提供帮助的人，却充斥着敌人、盗贼、强盗以及野兽、毒蛇等带来伤害的恶劣环境，就像八无暇之处一样。一次又一次地在此处轮回，头和肢体等被砍断，饱受痛苦。即使现在获得了人身，进入了神圣的佛法之门，看似行善者众多，却仍然没有超出世间八法。仔细观察就会发现，仅仅是没有妻子的出家人就被视为最殊胜的出家，或者认为懂得驱鬼之术就是金刚乘，并以此为依靠，不思及信仰、誓言和慈悲等。他们像一些印度外道和藏地的苯教徒一样，大肆进行血肉供养，自诩为在为在世者祈福，为亡者积德，身口意三门都沉溺于恶行。所有这些众生，尤其是那些自诩为修行佛法的人
English
From here, to begin entering the main topic, the faults of samsara are shown. Root verse: From beginningless time, birth, old age, sickness, and death, spread like a plague, only the great medicine of nectar can cure it. However, those who possess the sacred Dharma but abandon it, how should I advise these people? Although the beginning of samsara cannot be determined, beings are constantly tormented by birth, old age, sickness, and death, like a group of patients afflicted by a plague. The great medicine of nectar that benefits them is none other than the sacred Dharma. However, possessing it, whether or not to engage in virtuous deeds such as practicing virtue and abandoning evil depends entirely on oneself. At this time, if the three doors of body, speech, and mind turn towards evil and abandon virtuous accumulations, the connection with the path to liberation will surely be severed. Therefore, how should I advise those who practice virtue and evil in a reversed manner? Even if I advise them, it will be difficult to be effective, which is what is implied. Next, to show how difficult it is to obtain leisure and endowment, the faults of the eight unfavorable conditions are explained. Root verse: For a long time, in the wilderness of samsara that we are familiar with, heads and limbs are cut off, causing great suffering. In the future, there will be suffering and those who are obscured, still craving the bliss of the higher realms, are truly ignorant! This means that it is not just a short time, but from the beginningless time, in the wilderness of samsara, where there are no people who can provide help, but it is full of enemies, thieves, robbers, and wild animals, poisonous snakes, etc., which inflict harm, like the eight unfavorable conditions. Rebirth here again and again, heads and limbs are cut off, causing great suffering. Even now, having obtained a human body and entered the sacred Dharma, there are many who seem to be virtuous, but they have not gone beyond the eight worldly concerns. Upon careful examination, it is found that only monks without wives are considered the most supreme renunciates, or that knowing how to perform exorcism is considered Vajrayana, and they rely on this, without thinking of faith, vows, and compassion, etc. Like some Indian outsiders and some Bonpos of Tibet, they extensively perform bloody offerings of meat and blood, claiming to be praying for the living and accumulating merit for the dead, with the three doors of body, speech, and mind indulging in evil deeds. All these beings, especially those who claim to practice the Dharma.
Chinese
那些通过献祭来杀生的人，毫无疑问会因为今生的行为而堕入三恶道等恶劣的处境，遭受无量的痛苦。即使在当今时代，普遍存在的行苦看似不明显，但那些隐藏的、未来难以忍受的痛苦也同样存在。那些仍然期望能转生到天人境界的人，就像渴望快乐却行着痛苦之因的愚蠢的牛一样。 根本偈： 丧失正念者，从此亦将堕落， 堕三恶道及，无想之天界， 边地根不全，邪见诸处所， 无佛出世时，漂泊于彼等。 “丧失正念”指的是生起不善念头，却无法以对治力阻止，反而被外境所牵引，以恶业行事，这必定会导致自己永远失去安乐。这样的人从今生走向来世时，会堕入地狱、饿鬼、畜生三恶道，以及长寿天，也就是无色界。还会转生到边地或野蛮之地，那里善恶颠倒。如果眼、耳、舌三根有残缺，就会依次出现看不到佛法、听不到佛法、无法言说的过失。心智方面，则可能因癫狂等原因而无法正常思考。邪见是指否认善恶业会带来苦乐果报，从而诽谤因果。 “无佛出世时”指的是在争斗的时代，即使有导师降世，人们的寿命也逐渐减少，遭受疾病、战争和饥荒的折磨，导致佛法暂时衰落，或者在千佛的教法结束后，未来黑暗时期到来时，那些执着于世俗存在的人。 根本偈： 片刻不得闲，置于烧铁地， 以粗暴兵器，屡屡施刑罚， 地狱众有情，夺命亦不死， 仍为嗔怒缚，复入恶业网。 这是说，八无暇中的第一种，即地狱。地狱分为八热地狱、八寒地狱以及近边地狱等十八种。虽然他们各自遭受着痛苦，但由于没有穷尽在那一道出生的业报，所以无法死去，而且还怀着嗔恨心，再次陷入恶业的罗网。