English
Thus, the translator Thangton has recorded such in the Compendium of Teachings. What are the "Eight Overcomings"? That is, relying on the fourth dhyana, practicing the earth kasina overcoming, the water kasina overcoming, the fire kasina overcoming, and the wind kasina overcoming, these are the samadhis of the four elements; and the blue kasina overcoming, the white kasina overcoming, the yellow kasina overcoming, and the red kasina overcoming, these are the samadhis of the four colors, diligently practicing these eight. If a Sravaka practitioner desires, then it can pervade the boundless extent of the three realms' space. On top of the eight overcomings, adding space and consciousness, these two, are the ten overcomings. If the Buddha desires, then it can pervade the knowable existence. The function of these overcomings is: on the golden ground, drawing patterns of many eyes with lapis lazuli; in the water mandala, everything is wet; in the fire's rays, burning upon touching; in the wind mandala, displaying magical powers with a light and movable samadhi. What are "skeletal remains, etc."? That is, skeletal remains are a castle of bones; water veins form mud; remnants of flesh and blood; a network of blood vessels; a wrapping of skin; windows of nine holes; adornments of hair; impure substances flowing from the nine holes; the nature of decay; blood and pus dripping; the six senses constantly accumulating afflictions in the six objects; decay; melting; swelling; ulceration. Repeatedly practicing these, then through the power of habituation, they will manifest without attachment. See the charnel ground chapter in the Hundred Thousand Songs for details. The word "etc." means practicing the eight liberations and the eight mastery over senses, and training the mind on them. The above are the specific meditations of the Sravaka vehicle. What should be abandoned: lying, and extremely terrifying actions, the ten non-virtuous actions, the five heinous crimes, the near five heinous crimes, the four heavy offenses, the eight wrong livelihoods, etc., all subtle faults should be abandoned. The meaning of these is detailed in the Sutra of the Ten Virtuous and Non-Virtuous Actions by the noble Nagarjuna. The root of these non-virtuous actions is the three poisons of desire, hatred, and ignorance. The near afflictions are the three of pride, jealousy, and miserliness. The result of practicing these is the three lower realms and the eight states of unfreedom. Thus: Cause and effect, seeds, black and white fruits, the Victorious Ones have spoken of each maturing separately.
Chinese
对于甜美的种子来说，会结出甜美的果实。 对于苦涩的种子来说，会结出苦涩的果实。 如是说。 有情众生的业果，即使百劫也不会耗尽。 如是说。 罪恶虽小，其影响却很大，犹如小小的芥子。 善行虽小，其增长却很大，犹如榕树的果实。 如是说。对于业因果的细微之处，都要像眼睛里长了翳障，或者伤口上长了新肉一样谨慎。 “圆满的功德”是指：舍弃上述的不善，圆满地行持为自己利益而行的十善等。什么是十善呢？ 身之门的三善是：救护有情生命，布施给无力行走者，守护梵行的烦恼苦行。 语之门的四善是：所说之语皆真实可信，不说粗语而说柔和语，不颠倒地说符合正法之语，调解他人，使不和睦者和睦。 意之门的三善是：不起偏颇之心而平等对待，不起害人之心而生利他之心，不起怀疑之心而深信业果。以上是行持十善。 此外，修持对治上述不善业因果的烦恼、三毒、五毒之法是：以智慧对治愚痴，以不净观对治贪欲，以慈悲对治嗔恨，以慈爱对治我慢，以舍心对治嫉妒，以供养上师三宝、布施下施对治吝啬。 从身体方面来说，要沐浴和保持清洁，戒除肉、酒、蒜等食物，食用三白三甜。以及通过“等”字涵盖的十二种功德，即：托钵乞食，独坐一处，不接受事后供养。这三种是为了对治对食物的贪执而说的。 穿三法衣，穿粪扫衣，穿补丁衣。这三种是为了对治对衣服的贪执而行持的。住在寂静处，住在树下，住在坟地，住在无遮蔽处，安住于如实之处。这五种是
English
For sweet seeds, sweet fruits will arise. For bitter seeds, bitter fruits will arise. Thus it is said. The karmic results of sentient beings will not be exhausted even in a hundred eons. Thus it is said. Even small sins have great effects, like a tiny mustard seed. Even small virtues increase greatly, like the fruit of the Nyagrodha tree. Thus it is said. One should be as cautious about the subtle aspects of karma and its effects as one would be about a cataract growing in the eye or new flesh growing on a wound. "Perfect merit" refers to abandoning the aforementioned non-virtues and fully practicing the ten virtues, etc., for one's own benefit. What are the ten virtues? The three virtues of the body are: saving the lives of sentient beings, giving to those who cannot walk, and guarding the asceticism of pure conduct from afflictions. The four virtues of speech are: speaking truthfully and reliably in all words, speaking gently without harsh words, speaking in accordance with the Dharma without perversion, reconciling others, and bringing harmony to those who are discordant. The three virtues of the mind are: maintaining impartiality without bias, generating beneficial thoughts without harmful intent, and cultivating faith in karma and its effects without doubt. These are the practice of the ten virtues. Furthermore, the practice of antidotes to the afflictions, the three poisons, and the five poisons, which are the causes and effects of the aforementioned non-virtues, is as follows: generating wisdom as an antidote to ignorance, practicing ugliness as an antidote to desire, practicing compassion as an antidote to hatred, practicing love as an antidote to pride, practicing equanimity as an antidote to jealousy, and making offerings to the Three Jewels and giving to those below as an antidote to miserliness. In terms of the body, one should bathe and maintain cleanliness, abstain from meat, alcohol, garlic, and other foods, and consume the three whites and three sweets. And the twelve qualities of purification are included by the word "etc.", which are: begging for alms, sitting in one seat, and not accepting food offered later. These three are explained to counteract attachment to food. Wearing three Dharma robes, wearing robes made of rags, and wearing patched robes. These three are practiced to counteract attachment to clothing. Living in solitary places, living under trees, living in cemeteries, living in open places without shelter, and abiding in the natural state. These five are
Chinese
为了断除对住处的执着而行持。行持如乔布巴尊者那样，是行持的极端。例如，睡眠和枕头等，是为了断除对舒适行持的执着而行持。那些行持也都是以世俗相和合的方式行持，并且断除三界轮回的过患等一切。接受超越痛苦的行持。断除痛苦的真谛和集谛二者，成就灭谛和道谛二者，这是声闻乘的行持。律仪和正直，以及别解脱的七种类别是：优婆塞男女两种，沙弥男女两种，比丘男女两种，中间的学法女共七种。加上八关斋戒则算作八种。所谓十三根本戒是指，在《三百颂》中说：舍弃在家相，受持出家相，祈请堪布，从堪布处获得，了知具足三法和钵。这是从堪布处获得的三种。从阿阇黎处获得的有十种，根本四种，支分六种共十种。如云：何者杀生、偷盗他人财物，非梵行、妄语、掺杂的酒等，歌舞等、花鬘等、高广大床，以及过午饮食、受取金银皆应断除。如是说。比丘应守护的二百五十条戒律是五类堕罪：从根本上断除戒律的属于他胜罪有四条，依赖僧众才能恢复的属于僧残罪有十三条，堕罪有百二十条。细分之，舍堕罪有三十条，单堕罪有九十条，恶作罪有百十二条。加上四条应忏悔罪，共计二百五十三条。如果想详细了解这些数字，应在律藏中了解。比丘尼有五百条，这是《医经》的观点，但根本律中说有三百六十条。优婆塞男女应守护的是，学处根本四条，完全断除酒是第五条。如果细分则有六种：受持三皈依的优婆塞，只行持一种（戒律），行持几种（戒律）。
English
It is practiced to eliminate attachment to dwelling. The practice like that of Jopuwa is an extreme of practice. For example, sleeping and pillows, etc., are practiced to eliminate attachment to comfortable practices. Those practices are also practiced in a manner that is in accordance with conventional characteristics, and all the faults of the three realms of samsara, etc., are abandoned. All practices that transcend suffering are accepted. Abandoning the truth of suffering and the truth of origin, and accomplishing the truth of cessation and the truth of the path, is the practice of the Hearer Vehicle. The seven types of discipline, uprightness, and individual liberation are: two types of male and female lay practitioners, two types of male and female novices, two types of male and female monks, and the intermediate female trainee, making seven in total. Adding the eight-precept observance makes it eight. The so-called thirteen root vows are mentioned in the "Three Hundred Verses": "Abandoning the signs of a householder, taking the signs of a renunciate, requesting a preceptor, obtaining from the preceptor, and knowing to possess the three robes and bowl." These are the three obtained from the preceptor. The ten obtained from the Acharya are: four root vows and six branches, making ten in total. As it is said: "Whoever kills, steals the wealth of others, engages in unchaste conduct, lies, [drinks] adulterated alcohol, [engages in] dancing, garlands, high and large beds, and eating after noon, and taking gold and silver should abandon." So it is said. The two hundred and fifty precepts to be protected by a monk are five categories of transgressions: the four defeats that completely sever the vows from the root, the thirteen remainders that depend on the Sangha for restoration, and the one hundred and twenty expiable offenses. Specifically, there are thirty expiable offenses with forfeiture, ninety simple expiable offenses, and one hundred and twelve offenses of wrong-doing. Adding the four offenses to be confessed individually makes a total of two hundred and fifty-three. If you want to know these numbers in detail, you should learn about them in the Vinaya Pitaka. Nuns have five hundred precepts, which is the view of the Medical Sutra, but the root Sutra states three hundred and sixty. The male and female lay practitioners should protect the four root precepts of the training, and completely abandoning alcohol is the fifth. If divided, there are six: the lay practitioner who takes the three refuges, practicing only one (precept), practicing several (precepts).
Chinese
并且，大多数是行为，完全的近事男，梵行的近事男共有六种。中间学者的应守护是二十二，十二和一百七十的说法。这些是声闻乘的守护戒律。道路的时间，请问，最初从通过四圣谛的门进入，到最终存在结束为止，需要多长时间？毁灭、形成、空住的小劫八十一个加起来叫做一个大劫。对于上等根器的人来说，需要一百个这样的大劫。等等的词语表示，中等根器的人需要两百个，下等根器的人需要三百年。果位。请问，获得阿罗汉等果位后，存在三界的轮回痛苦结束后，阿罗汉圣者双四共有八种补特伽罗，是什么呢？即，入流果有入流向和入流果两种，一来果有一来向和一来果两种，不来果有不来向和不来果两种，阿罗汉果有阿罗汉向和阿罗汉果两种，共有八种。其中，入流者，入流向通过见道无间道十五刹那显现，如《俱舍论》所说：其中十五刹那，未见为见道。第十六刹那显现，被认为是果位，第十六刹那称为果位。由此断除所有见断，尚未断除修断，一定会在天人七次或四次转生中获得阿罗汉果，如经所说：果位不仅要断除修断，而且如果如愿以偿，则是第七次。天人的转生从一种类型到另一种类型，内外断除欲界的修断，大的三种和中等的三种，以及大的四种，是见道解脱道，如《俱舍论》所说：从三种四种中解脱，从两三世到类型到类型。一来向者，断除欲界的第五种修断，就是一来向者，如经所说：断除到第五种，对于第二种是入流。安住于果位者，断除第六种修断，如经所说：第六种灭尽，那就是一来一次。天人的转生在同一种类型中，烦恼。