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应行之法。首先应以四力忏悔所造罪业。所谓四力，如《四法经》所说：“慈氏菩萨，若具足四法，则所作所积一切罪业皆得清净。何谓四？谓厌患，依止菩提心，修习对治，遮止罪业。”《业分别》中说：“所作极恶诸业，以自责而可减轻，以善忏悔及受戒，如是彼等皆可根除。”之后，将忏悔者、所忏悔之业皆不作意，安住于心性三轮体空的境界中而净治。若能将舍弃、对治等一切希望与恐惧，皆转为法界平等性之确信，则超越罪与福而得解脱。若能结合征兆而相应，除必要情况外，应舍弃戏论。如渡河时需要船，渡过河到达岸边后，则不再需要船。无论如何，轮回与涅槃之法，一切显现为实有之事物皆如幻象，应如幻化之化身般无分别而观。在《八千颂》和《天子请问经》等经典中，从有情乃至佛陀，一切法皆被描述为如梦、如幻，无二无别，不可分割等等。其中，有情之幻象为业之幻象，瑜伽士之幻象为验相之幻象，佛陀之幻象为清净之幻象，此乃《二无别胜幢经》所说。如《幻师善问经》所说：“业所化之幻象，乃六道一切有情。因缘所化之幻象，如镜中之影像等。法所化之幻象，乃我之眷属比丘。我乃圆满正等觉，是智慧所化之幻象。”若有人认为幻象与化身无有实体，是否能起作用？要知道，不识幻术之军队，会伤害许多客人。在《宝积经》中记载，两个化身比丘调伏了五百位具有邪见的比丘等等，事例众多。《定王经》中说：“何时善逝宣说诸法时，为利益往昔之怙主弥拉日巴，胜者于彼示现化身。”
English
To be adopted. First, all committed sins should be confessed with the four powers. As for the four powers, as stated in the Sutra of the Four Dharmas: "If a loving Bodhisattva possesses the four dharmas, all the sinful deeds he has done and accumulated will be purified. What are the four? They are: Reproaching, relying on the mind of enlightenment, cultivating the antidote, and preventing wrongdoing." The Karma-vibhaṅga says: "The extremely unbearable deeds that have been done can be alleviated by self-reproach. By confessing and taking vows, they can be completely eradicated from the root." After that, the confessor and the confessed are not conceived, and the mind itself is purified by being placed in the state of the three wheels being empty. If all hopes and fears, such as abandonment and antidote, become the confidence of equality in the realm of dharma, then liberation is the transcendence of sin and merit. If it is in harmony with the signs, except for the sake of necessity, the elaboration should be abandoned. Just as a boat is needed to cross the river, but once crossed and reached the shore, the boat is no longer needed. In any case, all phenomena of samsara and nirvana that appear as real are like illusions, and should be viewed as inseparable like illusory emanations. In the Eight Thousand Verses and the Questions of the Son of Gods, etc., from sentient beings to Buddhas, all dharmas are said to be like dreams, like illusions, non-dual, and indivisible. Among them, the illusion of sentient beings is the illusion of karma, the illusion of yogis is the illusion of experience, and the illusion of Buddhas is the illusion of purity, as stated in the Two-Without-Difference Victorious Banner. As stated in the Sutra Requested by the Good Illusionist: "The illusion emanated by karma is all sentient beings in the six realms. The illusion emanated by conditions is like the image in a mirror, etc. The illusion emanated by dharma is the monks of my retinue. I am the perfectly enlightened Buddha, the illusion emanated by wisdom." If one wonders whether illusions and emanations can function since they have no substance, one should know that an army of illusions, not knowing the truth, harms many guests. In the Ratnakuta Sutra, it is recorded that two emanation monks subdued five hundred monks with wrong views, etc., and there are many examples. The Samadhiraja Sutra says: "When the Sugata teaches the Dharma, for the sake of the compassionate Protector Milarepa, the Victorious One shows emanations there."
Chinese
也化现，也为他们宣说殊胜的佛法。因此，一切善行虽然显现，也要像不执著实有一样行持。《摄颂》中说：如同巧匠以精湛的技艺，制造出男人和女人一样的偶人，它也能做各种各样的事情。同样，精通智慧的菩萨，以不分别的智慧也能做各种各样的事情。如未到达目的地之前需要向导一样，要恒常不离正念和正知，尽力修持禅定，因为需要在道路上增长功德，并且需要通过修行来舍弃过失，因此不要轻视有为的善行，要尽力而为。如果偶尔生起烦恼，就如海市蜃楼一般，不做任何矫饰地安住，或者在修持空性的状态中平息它。《胜生请问经》中说：空性之中没有贪欲，空性之中没有一切烦恼，恒常修持空性和寂静，就能舍弃各种障碍。因此，如果住在寂静处感到不愉快，就思维无常和轮回的痛苦，从而能够安住下来。观想过去、现在、未来三世的圣者们真实地安住于此，以像《普贤行愿品》中所说的七支供养等，以专注的心来做。以它为代表，将过去、现在、未来三世所做的一切善根，都为了利益他人而回向于伟大的菩提，从而使之增长广大。具吉祥月称说：无分别的智慧安住于自性寂静之中，没有执著，也没有散乱，没有相状，并且明朗地修持。当生起一切显现为实有的事物时，要知道它们仅仅是幻象，然后努力守护三种律仪，做七支供养等等，要生起广大的慈悲和利他之心，舍弃对境的贪执，像客人一样安住。等等这样说了。第二，有情等。12 大乘道的根本是对一切有情生起慈悲和利他的心。圣者龙树说：有情界是无量的，利他的心也是如此。因此，慈爱的身体的行为要舍弃愤怒、皱眉、板脸等，要恒常保持微笑的面容。《月灯经》中说：像圆满的月亮一样微笑、调柔，对于老人和年轻人，也要恒常秘密地说话。
English
Also emanate, and also teach them the excellent Dharma of the Buddha. Therefore, although all virtuous actions appear, practice them as if not clinging to them as real. The Compendium says: Just as a skilled craftsman skillfully makes puppets like men and women, and they can do all kinds of things. Similarly, a Bodhisattva who is skilled in wisdom can also do all kinds of things with non-discriminating wisdom. Just as a guide is needed until one reaches the destination, one should constantly maintain mindfulness and awareness without separation, and strive to cultivate meditation, because one needs to increase merit on the path, and one needs to abandon faults through practice, so do not despise conditioned virtuous actions, and do as much as possible. If afflictions arise occasionally, just like a mirage, leave them without any artificiality, or pacify them in the state of meditating on emptiness. The Sutra Requested by Gampopa says: In emptiness there is no desire, in emptiness there are no afflictions, by constantly meditating on emptiness and solitude, one can abandon all obstacles. Therefore, if one feels unhappy staying in a solitary place, think about impermanence and the suffering of samsara, so that one can stay. Visualize that the saints of the past, present, and future are truly abiding here, and perform the seven-branch offering as described in the "Bodhicaryāvatāra," with a focused mind. Representing it, dedicate all the roots of virtue done in the past, present, and future to the great Bodhi for the benefit of others, thereby increasing and expanding it. Glorious Chandrakirti said: Non-discriminating wisdom abides in its own peaceful nature, without clinging, without distraction, without characteristics, and clearly meditate. When all things appear as real, know that they are merely illusions, and then strive to guard the three vows, do the seven-branch offering, etc., generate great compassion and altruism, abandon attachment to objects, and abide like a guest. He said and so on. Second, sentient beings, etc. 12 The root of the Mahayana path is to generate compassion and altruistic thoughts towards all sentient beings. The noble Nagarjuna said: The realm of sentient beings is immeasurable, and the desire to benefit them is also the same. Therefore, the actions of a loving body should abandon anger, frowning, and sullen faces, and always maintain a smiling face. In the Moon Lamp Sutra, it says: Smile and be gentle like the full moon, and always speak secretly to the old and the young.
Chinese
因此，应当去除傲慢。三门寂静调柔，待人诚实或保密，不背后或左右议论，而应正面善言相向。应当避免过度匆忙。不应自我赞扬，而应反观自身缺点；不应诽谤他人，而应视他人为有功德者并赞扬。集经中说：自赞毁他的菩萨，被魔所持，应知其为小心眼。因此，获得名声是魔的事业，会使心散乱，应想：这不好啊！而不应高兴。即使获得了人法上师的真实证悟等更高的功德，也不应向他人宣扬。那么，对于非人的显现、听到的声音等无意义的事，更不用说不应宣扬了。未见说见，会成为人法上师的妄语。即使见到了，世俗之人也有，若以此为道的功德而向他人宣说，则会产生证悟的傲慢，他人若因此而敬重，贪图利养恭敬，则会从道上退失。此外，如《亲友书》等所说，对于悦耳的名声感到期盼和欢喜，对于不悦耳的名声感到怀疑和不悦，同样地，对于当面赞扬和背后诽谤，以及无病等的安乐和与之相反的痛苦，对于获得受用和未获得受用，都感到或喜或不喜，疑虑不定，这些与世俗之人相同。想要通过这八法获得出世间法的人，应当像对待无意义的谷响和梦境一样，平等对待它们。经中说：若以不虚假的悦耳名声之功德，具有使众生满足的力量，那么，获得虚假功德的恭敬者，将燃起难忍的嫉妒之火。又如《持世经》中说：贪求利养和恭敬，以及名声的束缚，对于出家人来说，是坚固的束缚，因此，出家人应当恒时断除这些。众生的自性是业和烦恼的过患，因此，不应
English
Therefore, one should eliminate arrogance. The three doors should be peaceful and gentle, and one should be honest or secretive with everyone, not speaking ill behind their backs or from the sides, but speaking well to their faces. One should avoid being overly hasty. One should not praise oneself, but look at one's own faults; one should not slander others, but regard them as virtuous and praise them. The Compendium Sutra says: "The Bodhisattva who praises himself and slanders others is possessed by demons and should be known as small-minded." Therefore, gaining fame is the work of demons and will cause the mind to be distracted. One should think, "This is not good!" and not be happy about it. Even if one has attained higher qualities such as the true realization of a human teacher, one should not proclaim it to others. Then, what need is there to say that one should not proclaim meaningless things such as the appearance of non-humans or the hearing of sounds? To say that one has seen what one has not seen will become a lie of a human teacher. Even if one has seen it, ordinary people also have it, and if one proclaims it to others, thinking of it as a quality of the path, one will develop pride in realization, and if others respect one because of it, and one craves gain and honor, one will fall from the path. Furthermore, as explained in the "Friendly Letter" and other texts, one hopes for and rejoices in pleasant fame, and one doubts and is displeased with unpleasant fame. Similarly, one is happy or unhappy, doubtful and uncertain about praise to one's face and slander behind one's back, and about happiness such as being without illness and suffering that is the opposite of it, and about gaining or not gaining possessions. These are the same as the ways of ordinary people. Those who wish to attain Dharma that transcends the world through these eight things should treat them equally, like meaningless echoes and dreams. The Sutra says: "If the quality of genuine, pleasant fame has the power to satisfy beings, then those who receive respect for false qualities will ignite the unbearable fire of jealousy." Also, as it says in the Kashyapa Chapter: "Attachment to gain and honor, and the bonds of fame, are said by the noble ones to be strong bonds for those who have gone forth. Therefore, those who have gone forth should always abandon these." Since the nature of sentient beings is the fault of karma and afflictions, one should not
Chinese
是“常恒”之意，圣者不观察他人过失之故。《宝积经》云：“我隐蔽自己的过失，却观察他人的罪过，这二者如同毒火，智者应舍弃此疮。”又，世尊说：“除了我和与我相似者之外，不应由人来衡量人。”纵然是面容丑陋、愚笨或一无所得，即使是应该轻蔑和贬低的，因为人的根性和行为难以了解，所以不应对其妄加指责。在《决定和不决定行经》中说：“无论见到谁的过错，都不要说他们的过失。做了什么样的业，就会得到什么样的果报。”《慧海请问经》中说，有四种障碍大乘佛法的因素，即赞叹自己的功德，贬低他人的功德，燃起“我是”的傲慢，以及怀有强烈的嗔恨。第三，如是等。５ 如此，在入定中长久串习观空性，并在出定后与善行相结合，那么有相的福德和无相的智慧这两大资粮也会逐渐圆满，应断除的烦恼障和所知障也会逐渐减少。如《如来秘密经》中说：“以智慧的资粮，将舍弃一切烦恼。以福德的资粮，将使一切众生得以安养。”因此，福德资粮是产生色身二身，从而利益众生的近因。同样，从无始以来串习的能取所取二相分别念，以及俱生我执的无明，除了修道之外难以摧毁。譬如夏季厚厚的冰层，随着太阳逐渐升起而融化。应断除的也逐渐平息减少，并在无分别的法界中寂灭。第五，在究竟无学道上有二：示现如所有性、尽所有性智的法身，以及由大悲和愿力所牵引的利他色身。第一，无分别等。５ 将能取所取的二相分别