Chinese
这是关于地道的禅修。对于莲花部，持有所有佛法，如果按照外、内、密三种乘来划分，那么外是经部，内是密咒所摄的三乘之法。然而，这里外是波罗蜜多，内是下三部密续，密是无上瑜伽。尽自己所能地理解它们的词句或意义。事业，即成就义的种姓的誓言是：尽自己所能地供养坛城之神。三皈依、三誓言、上师、四施、外内二法、供养，瑜伽智者们阐述了五种姓的十种誓言的术语。所谓七种律仪，是五种姓共同的誓言。因为此种姓也遍及其他四种姓，所以在此结合也没有矛盾。第二，稍作补充说明。除此之外还有十四条，如经中所说：“彻底宣说失败”。如《虚空藏经》中所说，菩萨的十四条根本堕罪，简而言之：盗取三宝的财物，被认为是失败的堕罪。第一条是盗取三宝的财物：佛像的供养，寺庙的器具和供品，经书的材料和器具，以及僧侣和菩萨四众享用的公共财物，以及针对四方僧众的斋食的各种方式，擅自占为己有，以及阻止四方斋食等等。毁谤正法，是佛陀所说的第二条。第二条是舍弃佛法：对三乘佛法中的任何一种，以烦恼为动机，诽谤说不是佛法，不真实等等。主要针对证悟的修法而说，但也适用于教法。对于破戒的比丘，剥夺袈裟、殴打、投入监狱、使其还俗、乃至夺取性命，是第三条。第三条是：对出家人进行殴打抢夺，更不用说对于持戒者，即使是对于破戒的比丘，也
English
This is about authentic meditation. For the Lotus family, holding all the Dharmas, if divided according to the three vehicles of outer, inner, and secret, then the outer is the Sutra Pitaka, and the inner is the three vehicles of Dharma contained in the Secret Mantra. However, here the outer is the Paramita, the inner is the lower three tantra divisions, and the secret is the Anuttarayoga. Understand their words or meanings as much as possible. The karma, that is, the vows of the family of accomplishing meaning, is: to offer to the deities of the mandala with all offerings as much as possible. The Three Refuges, the Three Vows, the Teacher, the Four Offerings, the Two Outer and Inner Dharmas, and the Offerings, the yogic wise ones expound the terminology of the ten vows of the five families. The so-called Seven Vows are the common vows of the five families. Because this family also pervades the other four families, there is no contradiction in combining them here. Second, a little more explanation. In addition to that, there are fourteen more, as stated in the sutra: "Thoroughly explain the defeat." As stated in the Akasagarbha Sutra, the fourteen root downfalls of Bodhisattvas, in short: Stealing the property of the Three Jewels is considered a downfall of defeat. The first is stealing the property of the Three Jewels: the offerings to the Buddha images, the utensils and offerings of the temple, the materials and utensils of the scriptures, and the public property enjoyed by the four groups of monks and Bodhisattvas, as well as the various ways of aiming at the alms of the Sangha in the four directions, taking them for oneself without authorization, and preventing the alms in the four directions, and so on. Slandering the sacred Dharma is the second article spoken by the Buddha. The second is abandoning the Dharma: for any of the three vehicles of Dharma, with affliction as the motivation, slandering and saying that it is not Dharma, not true, and so on. It is mainly said for the practice of realization, but it also applies to the teachings. For a monk who has broken his vows, depriving him of his robes, beating him, imprisoning him, causing him to disrobe, and even taking his life, is the third article. The third is: beating and robbing the ordained, not to mention for those who hold vows, even for a monk who has broken his vows, also
Chinese
说“这个人不适合穿这个”，剥夺出家人的标志，殴打，投入监狱等以惩罚来制裁，让僧人还俗，以及杀害等任何一种都可以。执持邪见，第四个是执持邪见。造作五无间罪，第五个是造作五无间罪，杀害由哪个身体所生的父母，杀害阿罗汉，制造僧团分裂，以及以恶意使如来身出血。最后两个现在虽然少见，但有相似之处，即破坏佛像和经书，以及使比丘僧团内部不和。摧毁城镇等，第六个是摧毁城镇，等字包括城市和乡镇，更不用说那两个了。抢夺一个村庄的田地、房屋、财产等，驱逐人们等。对于未经调伏的众生，宣说空性，第七个是，对未调伏者宣说空性，因为他们无法理解，或者因为依赖空性而产生断见的人，讲解空性的法相或传授诀窍。已经进入佛位的人，从圆满菩提中劝退，第八个是，劝退发心，即对于已经发起大乘菩提心的人，说成佛非常困难，不如进入下乘二者之一更好，从而使他们改变意愿。完全放弃别解脱，不与大乘结合，第九个是，使之与别解脱分离，即对于安住于别解脱戒律的人说，这个困难大而意义小，不如放弃而受持菩提心戒律更好，这样的话语使他们对别解脱产生退意，并且也没有与大乘结合，而是停留在中间状态。同样，对于声闻乘，认为不会断除贪欲等，第十个是诽谤小乘，即说声闻乘不会断除烦恼，为了使他们对此产生退意，以狭隘的心诽谤他们。讲述自己的功德，以及为了利养和恭敬，以偈颂为理由
English
Saying "This person is not suitable to wear this," depriving them of the signs of a renunciate, beating them, imprisoning them, etc., punishing them with penalties, causing monks to return to lay life, and killing them, any of these is acceptable. Holding wrong views, the fourth is holding wrong views. Committing the five inexpiable sins, the fifth is committing the five inexpiable sins, killing the father and mother who gave rise to the body, killing an Arhat, creating dissension in the Sangha, and with malicious intent causing the Tathagata's body to bleed. The last two are rare now, but there are similarities, such as destroying Buddha images and scriptures, and causing disharmony within the Bhikshu Sangha. Destroying towns, etc., the sixth is destroying towns, etc. The word "etc." includes cities and towns, let alone those two. Plundering the fields, houses, property, etc. of a village, expelling people, etc. To sentient beings who have not trained their minds, teaching emptiness, the seventh is, teaching emptiness to the untrained, because they cannot understand it, or for those who, relying on emptiness, give rise to nihilistic views, explaining the aspects of emptiness or imparting instructions. Those who have already entered the state of Buddhahood, dissuading them from perfect Bodhi, the eighth is, dissuading them from generating Bodhicitta, that is, for those who have already generated the Mahayana Bodhicitta, saying that attaining Buddhahood is very difficult, it is better to enter one of the lower two vehicles, thereby changing their intention. Completely abandoning individual liberation, not combining with the Great Vehicle, the ninth is, causing them to separate from individual liberation, that is, saying to someone who abides in the Pratimoksha vows, this is difficult and of little meaning, it is better to abandon it and take the Bodhicitta vows, such words cause them to lose interest in individual liberation, and they are not combined with the Great Vehicle either, but remain in an intermediate state. Similarly, for the Hearer Vehicle, believing that it will not abandon attachment, etc., the tenth is slandering the Lesser Vehicle, that is, saying that the Hearer Vehicle will not abandon afflictions, in order to make them lose interest in it, slandering them with a narrow mind. Telling of one's own qualities, and for the sake of gain and respect, using verses as a reason.
Chinese
诋毁他人：第十一，为了利养，诋毁他人的佛法和人，并且赞扬自己。自称我证得深寂之法：第十二，为了利养和名声，说“我能开示深寂之道的清净之路，想要解脱的人都跟随我吧！”等等。以惩罚断绝善行，供养三宝，接受供养：第十三，对于和自己不合的僧人，在国王或大臣等面前，进谗言使之受到惩罚，或者为了这个目的，将三宝的财物供养给国王等，或者知道惩罚将要到来，因此接受了他供养的三宝财物，这三种都是根本堕。扰乱禅定，将如实禅修的受用，施舍给搬弄是非之人：第十四，扰乱禅定，也就是障碍禅修者的禅定，以及在地方首领面前说很多禅修者的过失，然后将禅修者的受用转给搬弄是非之人，这有两种情况。因此，在《律仪宣告》中说：“不应舍弃和抛弃，这是根本堕。”意思是说，对于舍弃根本堕的对治法，不应作意舍弃，也不应用身语抛弃。或者说，不应舍弃根本堕，也不应抛弃盔甲。这些根本在依止根本道的时候，我不会直接说，因为在前面发菩提心的时候，以及在业的种类中说“一切律仪”时，这些都是律仪的主要内容，所以认为已经包括在其中了。杀生等已经在前面说过了。不是为了调伏众生，其他的也都要舍弃，对于圣者，也就是内在的瑜伽士，要恭敬依止，并且用利养等来供养，舍弃前面所说的十不善业，以及空性和慈悲的四种学处，也就是小乘等。在《誓言解说》和《律仪宣告》中也说：“不应希求小乘，对于众生也
English
Criticizing others: The eleventh is, seeking gain and honor, to slander the Dharma and persons of others, and to praise oneself. Claiming to have realized profound peace: The twelfth is, for the sake of gain and fame, to say, "I can show the pure path of the profound and peaceful way, those who desire liberation should follow me!" and so on. Cutting off virtuous conduct with punishment, making offerings to the Three Jewels, and receiving offerings: The thirteenth is, towards monks who disagree with oneself, to plant slander before kings or ministers, causing them to be punished, or for this purpose, to offer the property of the Three Jewels to kings, etc., or knowing that punishment is coming, to accept the property of the Three Jewels offered by them, all three of these are root downfalls. Causing the abandonment of tranquility, and giving the enjoyments of correct meditation to those who gossip: The fourteenth is, causing the abandonment of tranquility, that is, hindering the meditation of meditators, and speaking many faults of meditators in front of local leaders, and then transferring the enjoyments of meditators to those who gossip, there are two situations. Therefore, in the "Declaration of Vows" it says: "One should not abandon or discard, this is a root downfall." This means that for the antidotes to abandoning root downfalls, one should not intentionally abandon them, nor should one discard them with body and speech. Or it means that one should not abandon root downfalls, nor should one discard armor. I will not directly mention these roots when relying on the root path, because in the previous section on generating Bodhicitta, and in the types of actions when saying "all vows," these are the main contents of the vows, so it is considered that they are already included. Killing and so on have already been mentioned above. Other things that are not for the purpose of taming sentient beings should also be abandoned, and for the holy ones, that is, the inner yogis, one should respectfully rely on them, and make offerings with gain and honor, etc., abandon the ten non-virtuous actions mentioned above, and the four trainings of emptiness and compassion, that is, the Hinayana, etc. In the "Explanation of Vows" and the "Declaration of Vows" it also says: "One should not desire the Hinayana, and for sentient beings also
Chinese
如“不背离，亦不舍弃轮回，不乐于涅槃”所说，即不为自利而求菩提，不背离救度众生脱离轮回之事，了知轮回自性清净故不执着为所断，了知涅槃亦无自性故不执着为所得。彼等之义总摄为：“不住于边”，边即是轮回之边与涅槃之边二者。所谓“于一切有情”，是唯于无上之权而说，如云：“金刚身者具誓句，从业所生男女身，莫于众多形相作轻蔑，金刚心与具誓句，莫作恶想及善想，自心莫以自心，后者莫非难前者，金刚语之具誓句，贪欲所生粗恶语，离间等及安乐语，于语中应如是说。”此乃金刚藏庄严续，以及其他桑布扎等诸多续部中异口同声所说。即“女身与男身，显示从业生多种，不知亦莫作，是身金刚誓。”“有情种种诸痛苦，及遍计网之种种想，莫于心作极大损，是意金刚誓。”“嫉妒不悦意，莫说粗语等，令耳悦意者，是语金刚誓。”如是桑布扎所说。前文所说“离间”是翻译错误，应为绮语，即种种杂话。粗恶是指烦恼。若依后者，则是不对他者说粗语之意。以上引文也引用于《解脱之滴》。胜乐轮的论典中也说：“于诸勇士瑜伽母，汝勿轻蔑。”其中勇士和瑜伽母即指男性和女性。因此，一切有情皆具身语意金刚之自性，故不轻蔑属于六道之任何男女之身，是为身金刚之誓句。不于自他之心生起后悔等遍
English
As it is said, "Not turning away, nor abandoning samsara, not delighting in nirvana," it means not seeking enlightenment for one's own benefit, not turning away from the matter of liberating sentient beings from samsara, not being attached to abandonment because one knows that samsara is pure in its own nature, and not being attached to attainment because one knows that nirvana is also without self-nature. The meaning of these is summarized as: "Do not abide in extremes." The extremes are the two extremes of samsara and nirvana. The phrase "to all sentient beings" is spoken only in the context of the supreme empowerment. As it is said: "The vajra-bodied one with samaya, male and female bodies born from karma, do not despise the many forms. The vajra-mind and the samaya, do not think of bad or good. Do not let your own mind, the latter, refute the former. The vajra-speech with samaya, harsh words born of desire, slander and other pleasant words, should be spoken in speech." This is the Vajra Heart Ornament Tantra, and other tantras such as the Samputa, which are spoken in unison in many tantra sections. That is, "The bodies of women and men show that many are born from karma. Do not do it even if you do not know, it is the samaya of the vajra of the body." "Do not greatly harm the mind with various sufferings of sentient beings and various thoughts of the net of conceptualization, it is the samaya of the vajra of the mind." "Do not speak harsh words and so on with jealousy and displeasure, that which makes the ears happy is the samaya of the vajra of speech." As the Samputa says. The "slander" mentioned earlier is a translation error, it should be idle talk, that is, various kinds of miscellaneous talk. Coarse means afflicted. According to the latter, it means not speaking harsh words to others. The above quotation is also quoted in "Drops of Liberation." In the treatises of Chakrasamvara it is also said: "Do not despise all heroes and yoginis." Among them, heroes and yoginis refer to men and women. Therefore, all sentient beings have the nature of vajra of body, speech, and mind, so not despising any male or female body belonging to the six realms is the samaya of the vajra of the body. Not generating regret and other pervasive thoughts in one's own and others' minds.