Chinese
对于佛法的确信的安忍，以及接受痛苦的安忍这三种。精进有三种：进入的精进，盔甲的精进，不退转的精进这三种。像这样布施、戒律、安忍、精进这四种。这里在乘之道的第五个章节，行为的时候，教导四种行为的波罗蜜多。这样说。禅定和智慧是主要的，是见修的本质。其他四种被解释为分支或行为的意义。总而言之，班禅仁波切的《三律仪》中说：积累善法，学习六度波罗蜜，为了消除贫困，布施佛法、财富和无畏。以舍弃之心行持三种戒律。对深刻的愤怒和痛苦安忍。发起盔甲般的善行积累和他利精进。修持世间和出世间的禅定。行持听闻、思维、修习的深刻智慧。应当像这样理解。第三，利益有情之戒律是四种摄事，即：从那里面说，首先以布施来摄受可调伏的众生，然后用悦耳的言语来引导他们的心意，以九次第的乘来引导他们，这是行为的意义，为了引导他们，自己也要行持那些意义。应当像这样去做。像这样，如果菩萨的戒律退失，恢复的方法有很多，但简而言之，班禅的《三律仪决定》中说：如果过了时间退失了，就向圣者虚空藏祈祷，黎明时祈祷，梦中忏悔堕罪。所说的意义是：在虚空藏的经文中，引用了《学集论》：最初的菩萨，如果犯了错误，黎明时分站起来，面向东方，进行焚香。应当向黎明之神祈祷，说这些话：黎明啊黎明，大慈大悲，伟大的善者，您刚在赡部洲升起，请以慈悲覆盖我。也请您迅速以我的话语来劝请具有大慈大悲的虚空藏，请在我的梦中显示，用什么方法我能忏悔堕罪，以及大乘圣者获得方便和智慧的方法。这样说了之后，好好睡觉
English
There are three types of patience: patience with conviction in the Dharma, and patience in accepting suffering. There are three types of diligence: engaging diligence, armor-like diligence, and irreversible diligence. Thus, there are four: generosity, discipline, patience, and diligence. Here, in the fifth section of the path of the vehicle, during the time of conduct, it is said to train in the four perfections of conduct. Meditation and wisdom are the main ones, being the essence of view and meditation. The other four are explained as branches or the meaning of conduct. In summary, the Great Pandit Rinpoche's Three Vows states: Accumulate virtue and Dharma, study the six perfections, give Dharma, wealth, and fearlessness to eliminate poverty. Practice the three types of discipline with a mind of renunciation. Endure deep anger and suffering. Undertake diligence in accumulating merit like armor and benefiting others. Meditate on worldly and transworldly meditation. Practice the profound wisdom of hearing, contemplation, and meditation. It should be understood as it is said. Thirdly, the discipline of benefiting sentient beings is the four objects of gathering, as it says: First, gather disciples through generosity, then guide their minds with pleasing speech, lead them through the nine vehicles in order, which is the practice of meaning, and to lead them, practice that meaning yourself. It should be done as it is said. Thus, if the vows of a Bodhisattva are broken, there are many ways to restore them, but to summarize, Panchen's Certainty of the Three Vows states: If the time has passed and they are broken, pray to the noble Akashagarbha, pray at dawn, and purify transgressions in dreams. The meaning of what is said is: In the Akashagarbha Sutra, quoted in the Compendium of Trainings: A Bodhisattva who is a beginner and has faults should rise at dawn, face east, and sit. He should make offerings with incense. He should pray to the son of the dawn god, saying these words: Dawn, dawn, great compassion, great goodness, as soon as you rise in Jambudvipa, please cover me with compassion. Also, quickly urge Akashagarbha, who is endowed with great compassion, with my words, and show me in my dream the method by which I can purify transgressions, and the method by which the great vehicle, the noble one, can obtain means and wisdom. Having said this, sleep well.
Chinese
稍作休息。当黎明破晓之际，菩萨摩诃萨将与虚空藏菩萨相遇。对于初学菩萨而言，在梦中，他将立即获得名为“不忘菩萨”的等持。他将坚定地安住于大乘之中。此外，其中还讲述了其他仪轨，包括真言。此外，班禅的《三律仪》中说：“剩余的三蕴，日夜三次念诵，能摧毁罪业，这是龙树的传统。”这里所说的“三蕴经”是指在《调伏者所问经》中，于《律藏总集》中引用：“每天三次，晚上三次，沐浴更衣后，应诵读三蕴。这三蕴是忏悔罪业，随喜功德，以及劝请诸佛。因此，它是功德之蕴。”其中还说：“顶礼包含在忏悔罪业之中，如近侍所问：‘向佛顶礼后，如何忏悔罪业？’祈请与劝请意义相同。”三蕴的实际内容见于《宝积经》：“我名为某某，皈依佛。”等等，其中讲述了忏悔。因此，应在日夜六时念诵。如《入行论》所说：“日夜各三次，应诵三蕴经，依止诸佛菩萨，能平息剩余的罪业。”此外，应修学自他平等和交换的菩提心等广大行，其方法详见菩萨藏，以及对其的解释，如《亲友书》、《入行论》、《集学论》等，通过听闻、思维、修习来确定并实践。因此，想要修学菩萨广大行的人，必须正确了解道的要点。如果错失要点，不修学此道，就无法通过其他法门成佛。如《分别善恶报应经》所说：“菩提心之要若错谬，纵修余法亦难成。”
English
Rest for a while. As dawn breaks, the Bodhisattva Mahasattva will meet with the Bodhisattva Akashagarbha. For the first-time Bodhisattva, in a dream, he will immediately attain the Samadhi called 'Unforgettable Bodhisattva.' He will firmly abide in the Mahayana. Furthermore, other rituals, including mantras, are also explained therein. Moreover, in Panchen's 'Three Vows,' it is said: 'The remaining three aggregates, recited three times day and night, can destroy sins, this is the tradition of Nagarjuna.' The 'Sutra of Three Aggregates' mentioned here is quoted in the Vinaya Samgraha from the Sutra Requested by the Fierce One: 'Three times a day and three times at night, after bathing and wearing clean clothes, one should recite the Three Aggregates. These three aggregates are confession of sins, rejoicing in merit, and exhorting the Buddhas. Therefore, it is a heap of merit.' It also says therein: 'Prostration is included in the confession of sins, as asked by the attendant: 'How to confess sins after prostrating to the Buddha?' Supplication has the same meaning as exhortation.' The actual content of the Three Aggregates is found in the Ratnakuta Sutra: 'I, named so-and-so, take refuge in the Buddha.' etc., which speaks of confession. Therefore, it should be recited six times day and night. As the Bodhicharyavatara says: 'Three times each day and night, one should recite the Sutra of Three Aggregates, relying on the Buddhas and Bodhisattvas, one can pacify the remaining sins.' Furthermore, one should train in the vast practices such as equality and exchange of self and others, and the Bodhichitta, etc. The methods are detailed in the Bodhisattva Pitaka, and its commentaries, such as the Suhrllekha, Bodhicharyavatara, Shikshasamuccaya, etc., which should be determined and practiced through hearing, thinking, and meditation. Therefore, those who wish to train in the vast practices of the Bodhisattva must understand the essential points of the path without error. If the essential points are missed, one cannot attain Buddhahood through other Dharmas without training in this path. As the Ratnavali says: 'If the essential point of Bodhichitta is mistaken, one cannot attain enlightenment through other Dharmas.'
Chinese
因此，应当认识到，这是密咒道的根本。生起这样的菩提心非常困难。如《入行论》中所说：“如盲人于垃圾堆中，寻获珍宝一般。如是何其侥幸，我身生起菩提心。” 如盲人于垃圾堆中寻获珍宝一般，非常困难。这是指凭借偶然的幸运，寻获或生起菩提心的意义。即使如此寻获也很困难，而且寻获之后也具有重大而圆满的意义。如《入行论》中所说：“此乃摧毁众生之死主的，甘露之王也。此乃消除众生贫困的，无尽宝藏也。此乃平息众生疾病的，医药之王也。乃于有海中漂泊疲惫的，众生休憩之树。乃度脱一切众生脱离恶趣的，共同阶梯。乃消除众生烦恼痛苦的，心中明月升起。乃彻底遣除众生无明昏暗的，伟大太阳。乃从搅动正法乳海中，提炼出的酥油精华。”又说：“一旦生起菩提心，刹那间，那些被束缚在轮回监狱中的可怜众生，将被称为善逝之子，并受到包括天人在内的世人的顶礼。”与此不相顺应的是嗔恨。如《入行论》中所说：“千劫所积累的，布施和对善逝的供养等，所有善行，都会被一瞬间的嗔恨摧毁。”如果能调伏嗔恨，就能战胜所有的外敌。如《入行论》中所说：“用皮革覆盖大地，需要多少皮革才能足够？仅仅用鞋底大小的皮革，就如同覆盖了整个大地。”其意义也在于此。如《入行论》中所说：“无法完全摧毁如虚空般的难调伏众生，如果能摧毁一个嗔恨之心，就如同战胜了所有的敌人。”总而言之，要守护的戒律，也就是守护自心。如《入行论》中所说：“想要守护戒律的人，应当尽力守护自心。如果不能守护自心，就无法守护戒律。
English
Therefore, it should be recognized as the very root of the mantra path. It is extremely difficult to generate such a Bodhicitta. As it is said in the Bodhicaryāvatāra: "Like a blind man finding a jewel in a heap of ashes, in the same way, how fortunate that this Bodhicitta has arisen in me." It is extremely difficult, like a blind man finding a jewel in a heap of ashes. It means that this Bodhicitta is found or arises by chance. It is difficult to find it like that, and finding it is also full of great and perfect meaning. As it says in the same text: "This is the supreme nectar that destroys the Lord of Death of beings. This is also the inexhaustible treasure that eliminates the poverty of beings. This is also the supreme medicine that pacifies the diseases of beings. It is the tree of rest for beings who are wandering and tired in the path of existence. It is the common staircase that liberates all beings from the lower realms. It is the rising moon of the mind that relieves the suffering of beings' afflictions. It is the great sun that completely removes the darkness of ignorance of beings. It is the essence of butter that comes from churning the milk of the sacred Dharma." And: "If the mind of enlightenment is born, in an instant, those miserable beings bound in the prison of samsara will be called the sons of the Sugatas, and will be worshiped by the world, including gods and humans." The opposite of this is anger. As it says in the same text: "All the virtues accumulated over thousands of kalpas, such as generosity and offerings to the Sugatas, are destroyed by a single moment of anger." If anger is subdued, all external enemies are defeated. As it says in the same text: "How much leather would be enough to cover this earth with leather? With just the leather of the sole of a shoe, it is like covering the entire earth." The meaning of this is also: As it says in the same text: "It is not enough to completely destroy uncontrollable beings like the sky. If one destroys the mind of anger, it is like defeating all enemies." In short, what is to be protected is the discipline, which is only protecting the mind. As it says in the same text: "Those who wish to protect the discipline should diligently protect their minds. If the mind is not protected, the discipline cannot be protected.
Chinese
不能来。正如《亲友书》中所说：对于那些想要守护自心的人，务必守护正念和正知，即使面临生命危险。我如是教诫。又说：如果调伏了这一个心，就调伏了一切。如是所说的意义，在《亲友书》中也说：请调伏您的心，世尊说：心是佛法的根本。如是说。如是调伏自心的方法，总的来说，就是修持世俗菩提心——慈爱和悲悯，以及修持胜义菩提心——止观。特别地，在此宗派中，诀窍是，自性禅修是解脱的实修。其中，就智慧自性禅修而言，就是修持二谛的意义。对此有很多种解释，但在此宗派中，授予灌顶物，以及授予和接受三摩地灌顶，以及二十种大智慧事业的灌顶，都是世俗谛。胜义谛是自性禅修的体性，即在自己的心间，观想一个如鸟蛋般大小的光点，颜色不定。专注于此，安住于此，颜色的显现不会停止，会显现为各种各样。然而，如果专注于这些颜色，则不会形成任何单一的方面。同样，在世俗的显现中，灌顶和灌顶物等不会停止地显现，但在胜义中，没有任何事物成立，没有任何目标，法性远离一切戏论的边，不成立为任何事物的体性而存在。因此，以不住之方式安住于其意义中，并安住于此。如是，在入定之时，虽然二谛无别，但将此作为道用之方式，或者说，后得的后识不停止的显现，观想为般若波罗蜜多之母，并在四种行为中，以忆念来清晰地认识到一切显现与本尊无别，从而保持后得的相续。这就是二谛双运之道，是智慧自性禅修，因此，入定和出定二者应如河流般持续修持。如是，在菩萨的坛城中，接受菩萨戒和灌顶，以及解脱的诀窍，如法地修持，为了利益众生
English
cannot come. As it is said in the Letter to a Friend: For those who wish to guard their minds, be sure to guard mindfulness and awareness, even if it costs you your life. I advise you thus. It is also said: If you tame this one mind, you will tame everything. As the meaning of what was said, it is also said in the Letter to a Friend: Please tame your mind, the Blessed One said: The mind is the root of the Dharma. It is said thus. Thus, the method of taming one's own mind, in general, is to cultivate the relative Bodhicitta - loving-kindness and compassion, and to cultivate the ultimate Bodhicitta - calm abiding and insight. In particular, in this tradition, the key is that self-nature meditation is the practice of liberation. Among them, in terms of wisdom self-nature meditation, it is to meditate on the meaning of the two truths. There are many explanations for this, but in this tradition, the empowerment of objects, as well as the granting and receiving of Samadhi empowerment, and the empowerment of the twenty great deeds of wisdom, are the relative truth. The ultimate truth is the nature of self-nature meditation, that is, in the center of one's heart, visualize a light point the size of a bird's egg, the color of which is uncertain. Focusing on this, abiding in this, the appearance of color will not stop, it will appear in various ways. However, if you focus on these colors, no single aspect will be formed. Similarly, in the relative appearance, empowerments and empowerment objects, etc., appear without ceasing, but in the ultimate, nothing is established, there is no object, the Dharma nature is free from all extremes of elaboration, and it exists without being established as the nature of anything. Therefore, abide in its meaning in a non-abiding manner, and abide in this. Thus, at the time of meditation, although the two truths are inseparable, the way to take this as the path, or rather, the appearance of the subsequent consciousness of post-meditation without ceasing, is visualized as the Mother Prajnaparamita, and in the four activities, the continuity of post-meditation is maintained by clearly recognizing with mindfulness that all appearances are inseparable from the deity. This is the path of the union of the two truths, it is wisdom self-nature meditation, therefore, both meditation and post-meditation should be practiced continuously like a river. Thus, in the mandala of the Bodhisattva, receiving the Bodhisattva vows and empowerments, as well as the key to liberation, practicing them properly, for the benefit of sentient beings