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In Han's Buddhist religion, the Ten Monuments of the Ten Monuments of the Ten Monuments of the Wallows of the Ten Monuments of the Ten Monuments of the Ten Monuments of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness of the Oneness.

Buddha, in the transition, had come close to the Quran, and had left for the people during that time such a book with great merit and great merit. It is therefore important, on the one hand, for our audience here to understand exactly what is being said in the Myaphrine. But on the other hand, I would have preferred that every one of you should have heard of the legacy of the Good Pharaoh.

External diseases refer to physical diseases, most of which are the cures of the world ' s medicines, while each Buddha has a particularly good cure for the diseases in which greed prevails. So here's the chemist's seven Buddhas, and in addition to the chemist's guillotine, the other six can be called chemist Buddha. Even all the Buddhas like Amida Buddha can call them pharmacists.——They can treat people's diseases.

The Episode (also known as the Buddha's Buddha's Porome Book) is the most important of the books spoken by the Garonnifor. "Since" means full wisdom, "since" means "symbol" means "song" means "symbol". It is fully condensed in the broadest sense of the term, which describes the air and the Buddha's path.

"The Polomies of the King" is also translated as the Book of the Bolomies of the Bolomies, known as the Book of Buddha.

In the Divine Book, twenty-five saints reported on each other's circular doors, of which the greatness of the Buddha was the twenty-fourth. He was devoted to the Book of Buddha. He was able to learn through Buddha, so it was called the "Big to the Buddha's Book."

The Phun Xian Wish is the core essence of Buddha's Divine Book, as it covers the ten great vows of Buddha and is also known as "The King of Ten Wishes". Not only is it a draconian and fundamental scripture, but it is also listed as one of the "Clean Earth Five" and has always been an important guide for the Buddhists of Hanshi and Hanshi in their day-to-day life.

Sodaji Kambu has a detailed account of the Buddha's Book, covering its interpretation, the Buddha's Curse and the Church's core, which is designed to guide people through the Buddha's Gate to the best of the West.

The Seven Hearts is the core of the Buddha's message, which is passed into the Tibetan land by the Anthic Gorges.

修心孔雀灭毒论达玛绕杰达尊者 造索达吉堪布 译 第一品（追随佛传）孔雀漫步乌毒林。顶礼至尊阎魔敌！如成普度王子时，布施子女与国政，当无吝惜普施舍，珍爱财物眷属等。如成大勇王子时，以自身肉喂母虎，当以心爱此幻身，欢喜施与食肉众。如成慈力国王时，以自鲜血喂夜叉，以此难舍热心血，慈爱施与饮血众。如成流水商主子，诵佛名号救鱼群，当于法贫诸众生，予以微妙法布施。如成善义王子时，悲忍恶义颠倒行，于眷恶性邪行扰，以大悲心尤怜悯。如菩萨成猕猴时，井中救出罪恶人，饶益恶众不报恩，不求善报悲引导。呜呼无不成父母，轮回中无刹那乐，以恶报恶如驴圈，以善报恶如驴角。如今若未敬追随，能仁勇士传记行，勇士行径终难成，故当舍命勤苦行。如来示现涅槃后，欲求随学彼等众，若不身体力行之，恐众生乐将灭尽。是故勇士安乐法，尽力苦行不惜命，此乃勇士入门行，是第一品摄毒精。 第二品（五毒道用）孔雀漫步乌毒林。顶礼至尊阎魔敌！听此法门勇士众，轮回林中美孔雀，五毒烦恼树下栖，依毒成熟不乐药。贪欲毒海汹涌时，若不如贪随顺彼，唯恐贪者行颠倒，故依似贪灭此毒。嗔恨毒花怒放时，若不示现阎摩怒，唯恐嗔者造违缘，故依似嗔降怨魔。愚痴毒泥沾染时，若不安忍如死尸，唯恐恶劣者积罪，故依似痴修平等。嫉妒毒树繁茂时，若不分你我内外，唯恐外道毁佛教，故依似嫉护正法。傲慢毒树茂盛时，若不展现我慢势，唯恐魔众行欺惑，故持佛法摧反方。如是一切毒军众，现空无实如幻相，始终归摄我执缚，当如孔雀享用食。虽向他人示百态，内心不失对治法，从善去恶纵舍命，为求菩提甘受苦。纵然通达诸学问，若不轻视自安乐，恐随利转生贪嗔，如击盗犬灭私欲。纵然依止诸智者，若不深究诸经论，唯恐诽谤智者众，故当串习诸所知。日夜虽遭诸苦难，若不思维轮回过，唯恐仍造痛苦因，故当铭记恶业患。如是不欲诸苦难，当依对治破我执，魔军亿众虽齐攻，当灭我执之畏惧。纵行利他堕恶趣，亦当无悔依欢喜，纵遭阎罗索性命，不为自利求延寿。纵担众生诸恶业，当勇荷担少抱怨，纵已身患传染疾，自过所致莫力除。若无不欲事临头，终难成办所欲事，智者观察诸不幸，是如意源当接受。如是接纳违逆事，众生不以此为甲，轮回安乐终难得，故当接受诸不幸。此为佛陀传记中，智者应当修学法，此乃勇士所行持，是第二品摄毒精。 第三品（实地修行）孔雀漫步乌毒林。顶礼至尊阎魔敌！智者昼夜六时中，观察轮回总别过，心生极大恐惧已，受别解脱戒护持。别解脱戒稳固时，自己未得菩提前，悉观众生为父母，发愿行心利彼等。依慈悲心愿稳固，纵自轮回林受苦，不思一切除他苦，舍命坚持修苦行。尔时无量野蛮众，颠倒歪曲无尽行，如梦如幻离戏论，思择自性融法界。现前无实无现时，更生勇气无畏惧，不思不虑无分别，任运成就唯利他。肩负如此实修任，魔众愈加不容忍，障碍乌云密布时，依咒风消晴空中。发出猛咒吽之声，或生威猛怒尊慢，观此蕴身如幻城，当知声如幻妙音。一切种种由心幻，无可识别如幻识，本无所有自放松，照见法界实解脱。无论何种敌魔现，不思一切不分别，自他贪嗔踩脚下，悉观忿怒阎魔敌。众生曾经为父母，确信无疑而摄受，大悲庇佑无亲疏，二谛守护无偏袒。如此修行随佛传，如此行持三宝悦，如此之人护法佑，一切佛子皆当知。无耻之事我唾弃，思维放逸生厌恶，此乃勇士入门行，是第三品摄毒精。 第四品（弘扬佛法）孔雀漫步乌毒林。顶礼至尊阎魔敌！严戒犹如优波离，威仪端严如马胜，不引父母至觉道，己乐解脱践踏之。虽得精通明处力，美名为众愚者喜，若不顶荷佛法任，如疯人舞当弃之。虽为众奉如上师，若不荷担佛法任，唯求自利满私欲，是为圣众所唾弃。虽为众誉为贤者，邪见林中我见扰，如虎食子诚可怖，是诸护法所降伏。纵披袈裟静调柔，心思歹毒如恶猫，伪善之人无救药，是诸鬼女所吞食。纵成九万众之主，未调自心如遍入，贪嗔之光射十方，是阎魔敌所吞食。虽以慈颜护众人，若令弟子增烦恼，共称信众之主尊，是守戒者所摈弃。纵已出家入佛门，琐事无尽如俗人，轻视一切取舍处，是诸仙人所诅咒。身披袈裟不持戒，放纵耽溺欲乐事，于诸圣贤妄诽谤，是诸空行所降伏。为得利养装圣者，任享欲妙如猪狗，诳称咒师欺众人，是金刚持所焚毁。号称大乘轻因果，宣扬空性骗眷众，潜行窃盗如鬼魅，具誓咒师所降伏。于总佛法本无益，自诩密宗深窍诀，妄念臆造劣偈颂，是诸圣者所贬低。若定危害总佛法，虽于何者暂有利，如热病者灌米酒，薄利当抛于水中。少闻恶劣成就者，得共误为胜悉地，无道次第引愚众，是诸智者贬为犬。佛法怨敌群起时，自诩持戒为善妙，不秉善说而舍戒，任毁佛法太稀有。如是若破别解脱，恐自将堕大恶趣，不降灭佛诸敌魔，破誓敌魔是应诛。烦恼业缚愚痴者，不顾教法及众生，唯于害己之怨敌，嗔怒持咒行诛法， 持戒与否诚可疑。为诸佛陀所谴责，一切自利莫行持，十方如来所称叹，不论为何当奉行。诸具慧者应了知，一切所行之始终，若违佛法舍命弃，外不害他兼利己。愚者渐次未得见，智者明了如指掌，此乃勇士入门行，是第四品摄毒精。第五品（摧毁我执）孔雀漫步乌毒林。顶礼至尊阎魔敌！心怀恶毒及嗔恨，黑方众皆来至此，食肉饮血亿万众，今日来我有情前。天龙夜叉诸部众，乐神非天腹行众，空游饿鬼无边众，讨债鬼魅皆来此。俱生天尊与仙人，邪师大魔十八魅，一切空行及护法，三宝圣众莅此处。所有住于轮涅众，作见证者临此处，我今无疑立誓言，说此壮语请谛听：以宿因缘善缘分，今得此身十圆满，生起稀有昼夜喜，今何不行利乐福？以清净愿出家已，舍私欲披愿行衣，得胜心负利他任，入道享用胜乐食。所有聚众复谛听，恶众如此之残暴，无缘众生福德薄，我不愿求极乐国。未积资粮无量鬼，诸恶趣众苦剧烈，造罪众行如此故，我不喜住寂乐处。凡愚对治易变换，魔众意行亦如是，无常寿命不停逝，我不喜居寂静处。厌憎教法敌众多，成就坚地者鲜少，浊世恶相如此盛，我不喜赴空行刹。纵今一切世间界，诸大力者成我敌，然我一毫亦不动，于此轮回披铠甲。世间漫布传染病，严重瘟疫流行时，愿为医生或护士，披上威猛大铠甲。恩护无力有情时，邪行大害生厌离，当更慈爱利于彼，披诸勇士之铠甲。林中可怖食人虎，潜伏疾奔夺人命，为利有情无迟疑，披上铠甲赴彼处。世间极不悦意事，种种凶兆笼罩时，为摧我执己恶性，当披铠甲视为吉。世间众多极不需，业与烦恼幻扰时，为断我执之性命，甘受彼等披铠甲。诛杀死魔啪呀吙，焚烧贪乐鬼魅命，粉碎懈怠懒惰头，斩断轮回牵连索。我等于此轮回苦，彼之起因若深究，分别妄心宫殿中，见有我执之君王。于彼责难争斗时，答曰我自无始入，我遍内外三处中 ，真假当问六聚主。我是我敌与谁斗，我是我怙谁救护，作与非作我见证，自调自己得解脱。他为他调成争斗，争斗之中恶者胜，若有贪嗔无解脱，无念行者最安乐。戏谑此言何所指，执有之命当诛杀，执无之命当焚烧，执我之王当摧毁。若不降伏意识主，恐遭我执王暗引，若已降伏意识主，眼等余主亦将灭。故当降伏意识主，色声香味等皆无，我与我所亦无有，妄念君王离所缘。如是王前言说时，妄念自解法界中，六识无实如幻象，二取无实如化业。根除彼等分别念，无有能取与所取，我见融入法界中，贪嗔还原无你我。犹如兔角无利钝，上中根者离束缚；如石女儿无取舍，轮涅平等性合一；犹如龟毛无长短，生灭皆归大中观；犹如回响本空性，名言诸法汇胜义。阿阿无生如虚空，俄俄无灭离戏身，嗡嗡认识净法身，愿慈悲尊大悲摄。 如是“孔雀漫步毒林行”，由已得遍知诸法之清净慧眼、获得因果不虚之力、对无二见解之义不再怀疑、居住于黑山洞穴的瑜伽士我——达玛绕恰达，以无缘大悲心，为诸众生而著述。愿此功德成善妙！ 一切吉祥！2024年9月23日译于孔雀灭毒林河畔之威猛莲师宫

摧 魔 智 剑麦彭仁波切 造索达吉堪布 译持慧剑弓矢，破惑无明阵，遣除四魔畏，降魔勇前礼。人落妄念网，遭魔幻术擒，能拔心中箭，窍诀于此宣。智士汝梦中，尚且奔安乐，此世谁阻荣，谁推入衰损？兴盛衰败道，世人共历经，若能随意入，谁愿往衰处？地狱焚烧等，剧苦恒无尽，若有制造者，谁人不嗔彼？大魔暗深藏，彼依五手印，于天等三众，常逼虐如奴。真相虽如是，众生不了知，未曾作筹谋，摧毁魔骗术。高慢拽低谷，贪执他缚己，吝结能抛己，嗔伤他焚己，妒击他毁己，傲慢贪悭吝，嗔怒及嫉妒，厉魔五幻术。昔缚我内心，令失安乐故，呜呼何不见，自入此心魔？知此刹那间，不伴此大敌，狡魔懵愚者，慧光驱痴暗。执握光明剑，破魔五手印，深入大魔穴，诛杀灭无余。对境近在前，随眠未曾断，非理作意力，萌生增贪等。无境何所贪，无心谁能贪，无惑如何贪，是故知缘起。谁贪无实境，有实无情聚，多尘可细分，尘亦析方分，远离自性法，犹如水泡住。心乃多自性，彼者之一分，细究无所住，亦无所执取，五眼不能见，谁能贪爱彼？若于众多分，一一非贪执，此外无贪境，于何欲贪执？观察生贪者，有实或无实，如境之实有，不见有贪者。是故不欲舍，此贪前非有，后际亦不住，缘生骤然法。贪境及贪者，因生刹那灭，无常如闪电，谁能贪于谁？如是悭嗔等，一切境有境，皆以此推理，各自观察破。如是境有境，终不得有实，有实之自他，究竟为何物？无实性非我，离作如虚空，故实无实法，二我本体空。如是胜义性，不得如虚空，妄念缘取故，徒生诸灾祸。今修无所缘，有缘诸习气，消于自性界，坚信此法理。于无而现法，贪执极强烈，贪执非应贪，招致千般苦。三十六不净，形相各差异，男女等身躯，何欲相拥触？血粪尿湖中，住有脏虫城，彼若有应贪，理当示谓此。如是不净性，为贪所欺惑，沉陷苦泥中，全无可信物。随时坏灭法，观察无功德，多种过患处，缘于此实法，非但不贪执，当观如粪池，极其生厌离，何故贪此缚？不得圆满福，力弃此劣法，招十万利乐，自离无实质，从中取实质，自所拥有物，有何不能舍，理当乐施舍。人为魔幻惑，众生不自主，呜呼屡漂泊，轮回旷野中。彼等于昔日，怀胎生我时，视如心头肉，尽己力养育。如是慈爱心，若能自作主，必定永不舍，然依生死夺。十方诸众生，皆如我求乐，由痴背弃乐，呜呼观我母。长久慈爱缚，死遭别离苦，如今相逢时，谩骂同陌路。狂魔扰乱心，嗔等刺痛疾，恒常入其心，母岂不损毁？无怙漂轮回，久受难忍苦，于诸众生亲，智者谁不悯？故于诸众生，非但不应嗔，反应极慈爱，如母于爱子。本需我养护，彼偶得福乐，我若嫉恨彼，呜呼谁惑我？他人之富贵，毫未从我夺，此者纵无有，我亦了不得。彼等纵皆成，德海圆佛果，亦不断我德，何故我嫉彼？慢福所压者，福乃善行果，彼慢毁彼故，彼是应悯处。具过此者上，有多功德者，于彼尚不嫉，何故嫉劣者？世间有无数，劣者具德者，谁使谁缘劣，嫉妒毁己缘。故于他富足，非但不嫉妒，如贫得宝藏，欣悦极随喜。若思我功德，超胜其余者，我非昔有德，因缘暂时生。我依有为缘，他众亦复然，由此谁能遮，胜我具福者？众生心相续，我非现量见，如何能断定，无胜我德者？我具傲慢等，烦恼众过患，随逐苦浪漂，生死轮回海。此德有为性，骤然依他缘，可坏之有法，何故我增慢？人熏功德如，芝麻熏花香，掺杂有漏垢，我有何可悦？种姓貌财等，功德上有上，不可胜数者，观彼我最劣。无过具德众，心尚住平等，多过骄慢我，何傲当呵责。因以微功德，贡高而自满，多过住我心，何不视极劣？慢垢若全无，尔时我殊胜，如此具我慢，有谁较我劣？无我有为蕴，依缘执实有，功德纵如海，我有何可慢？有慢等期间，知己最卑下，当如温良马，敬众护威仪。如是善观察，二谛定解中，数数修习已，彻净显现执。空而依众缘，幻化轮回城，未察悦意相，如幻而受用。文殊大慧光，明咒明灯光，心中明现时，焚尽密林障。文殊勇识尊，大悲化慧剑，斩魔五幻术，我执烦恼魔，此后不复生，昔有无余迹；于真实性中，若以诛法诛，如毁三脚架，摧灭天子魔；如种焚无芽，灭除蕴之魔；如油尽灯灭，死主魔灭亡。尔时摧四魔，勇士狮奋迅，断绝轮回流，恒常无畏行。摧魔大阵门，善巧慧光道。正语开显善，祈愿诸众生，战胜四魔已，成文殊金刚。 此共同修心深要，乃麦彭南巴嘉瓦于土虎年十月初四撰写。愿尽虚空界的刹土，遍布黄色花丛的美丽花园，有着无量的庄严点缀，伴着错落交织的祥瑞。愿吉祥！译于孔雀灭毒林河畔之威猛莲师宫2024年10月6日

"The Book of the Euphoria"·It's a way to save Arohan.·Synth Khenpo Sodargye·Translator Sanskrit: Odana Quizhi: Chedacht must be taken.——The Book of Judah. The Preciousness of this book, proclaimed by the self-proclaimed Mujahideen Buddha, the Arohanfa Saviour, as well as the Christian Bible, the Islamic Koran and known as the fundamental sacrosanct of the world ' s three major religions, is evident.

The Book of St. Lucia is an important Buddhist classic, also known as the Book of Monopoly of Repentation by Chase, and its main content is the interpretation of the Eight Consciouss by Caronivos for the benefit of all, from uncertainty, suffering, incontinence, neglect, foolishness, poverty, to the eight consciousnesses of death, which lead practitioners to liberation through repentance and a great use of their hearts, and to the ultimate achievement of the Fatherless, at the heart of which is the understanding of the air and the absence of me, and the absence of words in the writing but ultimately beyond the first sense of the word.

The Verkhovna Rada is also known as The Unimaginable Emancipation, as it proclaims some incredible truths that cannot be measured in two different words. As a result of her anguish and ignorance, she is unable to fully understand the meaning of the Book as if it were the sight of a blind person.

The third world's most blessed master of gold, like nature's original philosophies, and the five-decisive choreography of the world, which has been brought to a successful conclusion by the French, presents an incredible incarnation, the only one in Buddha's life, not the rest. As has been said in the Upper King's religion, the master Lotus peanuts' three-sided choreography is, in this case, also known as the Sanctuary of the World, which includes 3,000 women, and the six different ways in which he moves in different ways. He is also a symbol of the incredible deformation of one body, eight names and 20 Gods.

The Book is short, but it contains all the empty religious laws of the province. When Buddha approached Nitra, he attached great importance to the Book, and he told his disciples, "My law is nothing, but it cannot be hidden or destroyed, for this is the treasure of the world." Therefore, it is necessary to think about the Spirit.

The Twenty-Fifty Mother Zan is a Buddhist scripture, in Tibetan and Mandarin ' s Book, and is made up of twenty-one hymns, which celebrate the image of twenty-one mothers, the Green Mother and the White Mother, respectively, in favour of a different kind of salvation.