English
One is born in a place with barren land, thieves, and a habit of robbery. One is born in a country that does not remember the Dharma due to wrong views. These are the fruits of karma and the results of maturation. If motivated by hatred, one is born in hell if the environment is good, the number is large, and the three conditions of preparation, main action, and subsequent action are complete. If one commits medium-level evil deeds due to stinginess and desire, one will be reborn as a hungry ghost if the environment is average and the three conditions of preparation, main action, and subsequent action are complete. If one commits minor evil deeds in a bad environment due to ignorance, one will be reborn as an animal if the three conditions of preparation, main action, and subsequent action are complete. Furthermore, one enters into repentance to prevent evil deeds, the reason being that one does not understand reality, and through the supporting conditions of faith and diligence, one can bring about mature results. The classification is as follows: The three virtuous deeds of the body are saving lives, giving, and keeping vows. The four virtuous deeds of speech are speaking the truth, reconciling disputes, speaking meaningfully, and gentle language. The three virtuous deeds of the mind are reducing desire, loving-kindness, and right view. If classified, there are three: abiding in the vow to save lives. Saving the lives of those killed on the road is the accomplishment of virtuous deeds, a visible realm. Saving the lives of people killed in high places is a near-deed. Giving is divided into three types: Dharma giving, fearlessness giving, and material giving. Disregarding the body for the sake of desire, there are three situations in abiding in the precepts: not seeing things in an impure place. Recognizing that things have no self-nature. Recognizing faults. There are three aspects to speaking the truth: speaking without concealment about what has been determined, which is the Dharma. There are three aspects to reconciling disputes: reconciling the words of disputes, reconciling competitive gatherings. There are three aspects to speaking meaningfully: in the mind, in the teachings, in speaking the Dharma. Speaking meaningfully means speaking without contradicting the Dharma. There are three aspects to gentle language. There are four aspects to not being attached to desire: because it is painful in nature, it immediately leads to suffering, ultimately becoming the cause of the six realms of samsara, and after death, one falls into evil realms, so one strives for the sake of not having these faults. There are three aspects to cultivating loving-kindness and compassion: there are no beings who have not been mothers, and there is no place that has not become the Tathagatagarbha. Being encompassed by the birthplaces of sentient beings, karma and its results are true, and the view is correct. There are three aspects to right view: the temporary views are the same and are blessed. The intermediate Bodhisattva sees the faults of samsara, and the lowest person sees the cliff of evil realms. The special feature is...
Chinese
发起之差别，以及所缘之心，自他二者。数量多少。加行、正行、后行三者全部具足。果是遮止不善。又是以有漏的善，上中下三等修行，宣说了能获得欲界的天人。不动之业是指未生起善与非善任何一方的觉知。如果从那上面随便做什么，因为没有证悟自己的体性，执著于三摩地，就会成为业。堕入色界天，是说初禅有五支，即证悟和行持二者是因的支分，清净和安乐二者是果的支分。第二禅也是，在作为因的修习之时，对外境不分别，对任何心也不分别，仅仅修习微细的状态，就会堕入初禅。第二禅具有四支，即无有必要仅仅是行持是因的支分，清净和安乐二者是果的支分。第二禅也是，在作为因的时候，对禅定的执著稍微进入，就会堕入第二禅。第三禅有三支，即从止观中能够运用，获得心稳固是因的支分，对清净和安乐二者生起贪著是果的支分。那也是在作为因的时候，仅仅修习体验安乐，就会进入第三禅。第四禅自己堕落，与证悟行持、喜乐四者分离，安住于禅定和烦恼中。那也是在作为因的时候，修习舍受不明显，就会成为无色界四处的诸天。这些也被称为是六识轮转，无明流转之解说方法。也被称为恶权。也被称为三界轮回之修习。是轮回三界之因缘。现在依次授予灌顶，如纺锤般的教言分为二，即灌顶和解说灌顶。灌顶中，首先需要灌顶物，立即需要灌顶资，灌顶之相随后解说。依赖于上师之口，称为善灌顶。解说灌顶有九种，无论具有多少别解脱戒的学处，凡是对有情造成损害，连同根本，即是邪见之一。无论具有多少菩萨戒的学处，凡是对有情造成损害，连同根本，即是邪见的
English
The difference of motivation, and the object of mind, self and other two. Number of many and few. The three of preparation, main part, and subsequent part are all complete. The result is to avert from non-virtue. Moreover, it is said that by practicing the three levels of contaminated virtue, superior, middling, and inferior, one can attain the gods and humans of the desire realm. Unwavering karma refers to the consciousness that has not arisen in either virtue or non-virtue. If one does anything casually from that, because one has not realized one's own nature and clings to samadhi, it becomes karma. Falling into the gods of the form realm means that the first dhyana has five branches: realization and practice are the branches of the cause, and purity and bliss are the branches of the result. The second dhyana is also like that. During the time of meditating on the cause, without conceptualizing external objects, without conceptualizing anything in the mind, merely meditating on the subtle state, one falls into the first dhyana. The second dhyana is endowed with four branches: merely practicing without necessity is the branch of the cause, and purity and bliss are the branches of the result. The second dhyana is also like that. When a subtle clinging to dhyana enters during the time of the cause, one falls into the second dhyana. The third dhyana has three branches: having the ability to work from calm abiding and gaining stability of mind is the branch of the cause, and attachment to purity and bliss is the branch of the result. That is also because during the time of the cause, one merely meditates on experiencing bliss, one enters the third dhyana. In the fourth dhyana, one falls by oneself, separated from the four: realization, practice, joy, and bliss, and abides in samadhi and afflictions. That is also because during the time of the cause, one meditates without making the feeling of equanimity obvious, one becomes the gods of the four formless realms. These are also called the method of explaining the six consciousnesses revolving, the wheel of ignorance. It is also called evil power. It is also called the meditation on the three realms of samsara. It is the cause and condition of the three realms of samsara. Now, the gradual empowerment, the instruction like a spindle, is divided into two: empowerment and explanation of empowerment. In empowerment, the empowerment substance is needed first, the empowerment offering is needed immediately, and the signs of empowerment will be explained later. It depends on the lama's words, and is called good empowerment. The explanation of empowerment has nine aspects: no matter how many trainings of individual liberation vows one has, any harm to sentient beings, including the root, is one of the wrong views. No matter how many trainings of the bodhisattva vows one has, any harm to sentient beings, including the root, is the
Chinese
一、慈爱、悲悯和慈爱带来的利益；二、带着密咒之名的本尊观修；三、上门修习暖乐；四、依赖仪轨手印母，危险极大；五、智慧之境的小观修；六、智慧之境的中等观修；七、智慧之境的大观修；八、阿底的见解；九、然后第十，大圆满无为的观修而成就佛果。现在开始讲授灌顶，从名称上说：声闻乘。从教言上说，显示无常的教言。比如，痛苦巨大且非常危险的人。三界充满痛苦，如同泥潭。想要从中解脱，就是见解。安住于此，就是观修。与之相应，就是行持。不离此道，就是誓言。外在是四季的变化，内在是观察五蕴的兴衰，这是关键。因此，忆念无常，时时观修死亡，这是命根。如果执着于实有，那就是险路，是歧途。口中念诵时间之语，就是宣说四法印：无常、痛苦、无我。直接理解为声闻乘。大修行者的中毒之相，就像心烦意乱的人说丧气话。体验就像是旋转的轮子。共同享用的体验就像森林中的树木。老树桩、嫩枝、杂乱的树干，充满了树叶和弯曲的枝条。比如，就像这样，先前的逐渐衰老而死亡，后来的逐渐年轻而出生，中间存在的一切都无法脱离痛苦。而且，从寿命短暂的方面来看，就像赛马一样。从人情世故的方面来看，就像三天的梦一样。从敌友不定的角度来看，就像幻术一样。无论怎么做都没有意义的角度来看，就像从一个地方搬到另一个地方一样。无论在哪里出生都不快乐的角度来看，就像被恶魔附身的儿子一样。而且，要像躲避毒刺或仇敌一样，舍弃十不善业，不要从口中说出，不要用身体去做。要像接受药物和食物一样，接受十善业，从口中说出，身体的行为如果能证悟无我，就能把握自性，大修行者的生处就能获得阿罗汉果位。再从名称上说，菩提心。
English
One, loving-kindness, compassion, and benefiting through loving-kindness; two, meditating on deities with secret mantra names; three, meditating on warmth and bliss in the upper gate; four, relying on the consort mudra of example, which is very dangerous; five, small meditation in the state of wisdom; six, medium meditation in the state of wisdom; seven, large meditation in the state of wisdom; eight, Ati's view; nine, then tenth, attaining Buddhahood through the meditation of Great Perfection, free from effort. Now, explaining empowerment, from the name: Shravaka. From the instruction, the instruction showing impermanence. For example, like a person with great and very dangerous suffering. The three realms are full of suffering, like a swamp. Wanting to be liberated from it is the view. Abiding in that state is meditation. Acting in accordance with it is conduct. Not straying from it is the vow. Outwardly, the changes of the four seasons; inwardly, contemplating the rise and fall of the aggregates is the key. Therefore, remembering impermanence and meditating on death at all times is the life force. If you grasp at things as truly existent, that is a dangerous path, a wrong path. Uttering words of time is speaking the four seals of Dharma: impermanence, suffering, selflessness. Directly understand it as Shravaka. The poisonous nature of a great meditator is like a person who is mentally disturbed and says discouraging words. Experience is like a revolving wheel. The experience of eating together is like the trees in a forest. Old stumps, young branches, and miscellaneous tree trunks are filled with leaves and crooked branches. For example, just like that, the former gradually ages and dies, the latter gradually becomes young and is born, and all that exists in between cannot escape suffering. Moreover, from the aspect of short lifespan, it is like a horse race. From the aspect of human relationships, it is like a three-day dream. From the aspect of uncertainty between enemies and friends, it is like a magic trick. From the aspect that no matter what you do, it is meaningless, it is like moving from one place to another. From the aspect that no matter where you are born, there is no happiness, it is like a son possessed by a demon. Moreover, like avoiding poisonous thorns or enemies, abandon the ten non-virtuous actions, do not utter them from your mouth, and do not do them with your body. Like taking medicine and food, take the ten virtuous actions, utter them from your mouth, and if the actions of the body can realize selflessness, you can grasp your own nature, and the birthplace of a great meditator can attain the state of an Arhat. Again, from the name, Bodhicitta.