Chinese
也要知晓并断除细微的罪业。这样对业和果报生起信心时，就像之前一样，是生起居士戒的时候，因此要受持。对此，霞惹瓦说：要终生不损毁地守护居士的五条根本戒，也需要具足许多支分。如冈巴仁钦喇嘛所说，不能与不能守护居士戒的罪恶之友为友。要让善知识或善友完全控制自己，并与之交往。他会不断地播撒信心的种子，要时常修习以信心为根基。他的一切行为都依赖于比丘。因为自己什么都不懂，所以要与真正的比丘终生交往。仅仅依靠一些坚定的信心，住在家里也能成功吗？大多数是不能成功的，所以要依靠寺庙和寂静处。不能成就解脱，仅仅成就善趣的道路也是如此。这里就讲到这里。就像引导进入大乘的基石或基础一样。如果善用人类的宗教，前往天界的路途就不远了。在人与天界的阶梯上，攀登的话，解脱就在附近。这是出自《智慧百论》中的，或者如《宝鬘论》中所说：首先是显现增上的法，之后必定会产生殊胜的果报。因此，布多瓦和贤噶一致认为，去往金刚座（菩提伽耶）要像眼睛盯着针尖一样。如果不那样看，而在台阶外跌倒，摔断了腿，就去不了朵隆了。同样，要成就一切智智，必须不再投生到没有空闲之处，他是这么说的。如果没有对业果的信心，即使觉得之前的一切都存在，也像是冰上建造带有云桥的房屋一样。普穹瓦去了住在那里的人那里。问道：您思考缘起吗？回答说：仅仅是骨头和肉的结合都没有想过。他说：必须思考那个。持律者、瑜伽士和其他持藏者，没有人不害怕僧团分裂，那是因为没有思考那个的缘故。我们的
English
Also, one must know and abandon even the subtle faults. When faith arises in karma and its results in this way, it is like before, it is the time to generate the vows of a layperson, so one should take them. Regarding this, Sharawa said: To protect the five fundamental precepts of a layperson without damaging them for a lifetime, one must also have many branches. As Gampa Rinchen Lama said, one should not befriend evil friends who cannot protect the vows of a layperson. One should allow a virtuous teacher or virtuous friend to completely control oneself and associate with them. He will constantly sow the seeds of faith, and one must constantly meditate with faith as the foundation. All his actions depend on a monk. Because one does not understand anything, one must associate with a genuine monk for a lifetime. Can one succeed by staying at home with just a little firm faith? Most cannot succeed, so one must rely on monasteries and solitary places. The path to achieving a good rebirth, which cannot achieve liberation, is also the same. I will stop here. It is like the foundation or basis for gradually leading into the Mahayana. If one makes good use of human religion, the path to the heavenly realm will not be far. On the ladder of humans and gods, if one climbs, liberation is nearby. This comes from the "Hundred Wisdoms Treatise," or as it is said in the "Garland of Jewels": First, the Dharma of manifest increase, later, excellent results will surely arise. Therefore, Putowa and Khyennga agreed that going to Vajrasana (Bodh Gaya) is like looking at the tip of a needle with one's eyes. If one does not look like that, but stumbles outside the steps and breaks one's leg, one will not go to Todlung. Similarly, to achieve omniscience, one must not be reborn in a place where there is no leisure, he said. If there is no faith in karma and its results, even if one thinks that everything before exists, it is like building a house with a cloud bridge on ice. Phuchungwa went to the person who lived there. He asked: Do you contemplate dependent origination? He replied: I have not even thought about the combination of bones and flesh. He said: You must think about that. No one among the Vinaya holders, yogis, and other holders of the Pitakas is afraid of the division of the Sangha, that is because they have not thought about that. Our
Tibetan
་འདི་ནས་ཁ་ཅིག་ཕྱ་ལྟས་ཤེད་ན་མར་ཕྱིན་པ་ལ་སྔགས་པ་འདྲ་བ་ཞིག་ན་རེ། ཁྱོད་ཀྱི་སློབ་དཔོན་དེ་ཀུན་ལ་སྟོང་པ་ཉིད་ཀྱི་སྒོམ་ཕྱམ་ཕྱམ་པ་མེད་དམ་ཟེར་ཏེ། ཁྱོད་ལ་གདམས་ངག་བྱ་ན་རང་གི་མཛངས་བླུན་ལ་ཁ་ལྷན་གྱིས་སོང་གསུངས་ནས་དེ་མ་ནོར་བར་གསུངས། འདི་བསམས་པས་སྡིག་པ་ལས་བཟློག་པ་ཞིག་ཡོང་ན་སྐྱེས་བུ་འབྲིང་གི་དུས་ཀྱི་ལྷག་པའི་ཚུལ་ཁྲིམས་ཀྱི་བསླབ་པའང་རང་ཆས་སུ་ཡོང་བ་ཡིན། བྱང་ཆུབ་སེམས་དཔའི་སྡོམ་པའི་ཚུལ་ཁྲིམས་བྱ་བ་ཡང་དེ་ཉིད་ཡིན། དགེ་བཤེས་སྟོན་པའི་ཞལ་ནས། གསང་སྔགས་ཀྱི་དམ་ཚིག་གཉན་གཉན་རྟོད་རྟོད་སྐད་གསུངས་པ་ཐམས་ཅད་ལ་ཡང་མི་དགེ་བ་བཅུ་སྤངས་པ་ལས་ཅི་ཡང་མེད་པ་ཡིན་གསུང་བར་གདའ། སྤྱན་སྔ་ལ་ཞུ་ཐུག་ཞུས་པ་ལ་ཡང་ཕྱག་ལ་གཅོད་པ་བཞིན་དུ་མཛད་ཀྱིན་ཇོ་བོ་ངས་རྦད་ཀྱིས་བཅད་མི་དགེ་བ་བཅུ་སྤངས་པ་ལས་གཞན་ཅི་ཡང་མེད་པ་ཡིན་གསུངས། དེས་ན་སྐྱེས་བུ་ཆུང་ངུའི་ཆོས་སྐོར་རྨང་རྡོ་ལྟ་བུ་འདི་མེད་ན། འབྲིང་གི་བར་ཁང་ལྟ་བུ་དང༌། མཆོག་གི་སྟེང་ཁང་སྤྲིན་ཟམ་དང་བཅས་པ་ལྟ་བུ་ཡང་མི་ཡོང་བས། ད་ལྟ་སྐྱེས་བུ་ཆུང་ངུའི་བློ་དེ་བརྟན་པ་ཁོ་ན་གལ་ཆེ། དེ་ཅིག་མེད་ན་གོང་མ་རངས་པ་ཞིག་ཏུ་འགྲོ་བ་ལགས་གསུངས་ཤིང༌། ཁམ་པ་ལུང་པའི་ཞལ་ནས་ཀྱང༌། ཆོས་གོང་མ་བཟང་ཡང་གལ་འོག་མ་ཆེ་གསུངས། སྐྱེས་བུ་ཆུང་ངུའི་མཚན་ཉིད།
Chinese
從這裡，一些人以占卜為藉口前去，一個像咒師的人說：「你的老師難道沒有對所有人進行空性禪修嗎？」並說：「如果你要接受忠告，那就把你的聰明和愚笨都放在一邊。」他這樣毫無錯誤地說了。如果思考這個能阻止罪惡，那麼中士道的增上戒學也會自然而然地產生。菩薩戒的戒律也是如此。格西敦巴說：「所有那些大聲說著密宗誓言非常重要、非常重要的人，實際上除了捨棄十不善業之外，什麼也沒有。」據說。當向堅擦請教時，他也像用手砍東西一樣，說：「覺沃，我徹底地斷除了，除了捨棄十不善業之外，沒有其他。」因此，如果沒有像小士道的法類這樣的地基，那麼就像中士道的樓房和上士道的帶有雲梯的樓閣也不會出現。所以，現在小士道的意樂堅定非常重要。如果沒有這個，就會變成徒有其表。」康巴隆巴也說：「上面的法雖然好，但下面的基礎更重要。」 小士道的特徵。
English
From here, some people went under the pretext of divination, and someone who looked like a mantra practitioner said, "Doesn't your teacher have everyone meditate on emptiness?" And said, "If you are to receive advice, then put aside your cleverness and stupidity." He said this without error. If thinking about this can prevent evil, then the higher training in ethics of the intermediate being will also naturally arise. The precepts of the Bodhisattva vows are also the same. Geshe Tonpa said, "All those who loudly say that the tantric vows are very important, very important, actually have nothing other than abandoning the ten non-virtuous deeds." It is said. When asked Kyenchak, he also said, as if cutting something with his hand, "Jowo, I have completely cut off, there is nothing other than abandoning the ten non-virtuous deeds." Therefore, if there is no foundation like the teachings of the small being, then the building of the intermediate being and the pavilion of the supreme being with cloud ladders will not appear. So, now it is very important that the intention of the small being is firm. If there is not this, it will become a mere appearance." Khampa Lungpa also said, "Although the higher Dharma is good, the lower foundation is more important." The characteristics of the small being.