Chinese
修。那么，比丘的支分是这样的：不为堕罪所染，具有清净的戒律形象；不为可呵责的不善业所染；稳固的支分是受具足戒后，年满十年的戒律稳固者。贤善的支分是通晓律藏。具备这三者，才能成为堪能的亲教师和轨范师。可以自在安住的三种功德，宣说饶益的支分是：具有慈悲和忍耐，内部眷属清净；饶益二事，即佛法和财物，精进，见解一致；能说会听懂，了知意义，安住于自性。最后以身体安住即是安住于自性。这样十二种支分大多容易理解，然而，不以自性而知是癫狂者。这样的人如果做亲教师，会对所调伏者，产生罪业，同样身体是凡庸者，意思是会产生如背负棉花等堕罪。同样，如果住在其他地方，亲教师等，会舍弃特殊的行为。哪些受具足戒后满十年，却不通晓律藏者，不依靠住地的上师，不能安住，是受他人支配者。像这样，讲说律部的岛屿和住所的意义，遮止包括三种，即随后的遮止、成办、开许。成办包括三种，即随后的成办、遮止、开许。开许包括三种，即随后的开许、遮止、成办。单独的禁戒等，从所学的基础中，舍弃的律仪有二百五十条，应取的进入律仪有一百七十二条。依靠亲教师和轨范师，乃至尽形寿，安住于律仪，精勤于听闻和思维禅定，如果行持舍弃和应取，就能遮断产生堕罪的门径四种中的第一种无知之门，从而使别解脱戒变得有意义。总之，具有律仪和不具有律仪的差别在于，不为堕罪所染的基础上，即使是禁戒的细微支分，也比自性罪的显现，可呵责的罪过，过患更大。因此经中说：不清净的律仪是不善的形象。因此，比起禁戒的细微支分，自性罪，害他为基础，本体安住更多，不以为然，遮止舍弃律仪的因果。即使这样，在五百年的末法时期，珍贵的教法接近衰败的征兆，仅仅是去除洗脚水和接受加持，以及穿鞋等行为，
English
Practice. So, the limbs of a monk are like this: not stained by defeat, possessing the form of pure morality; not stained by blameworthy non-virtue; the stable limb is one who has received full ordination and whose precepts have been stable for ten years. The wise limb is one who knows the Vinaya Pitaka. If these three are complete, one can become a capable preceptor and instructor. The three qualities that allow one to dwell freely, the limb of benefiting is: having compassion and patience, having a pure inner circle; benefiting in two ways, namely Dharma and material things, being diligent, having consistent views; being able to speak and understand, knowing the meaning, abiding in one's own nature. Finally, abiding in the body is abiding in one's own nature. Thus, most of the twelve limbs are easy to understand, however, not knowing by one's own nature is madness. If such a person acts as a preceptor, they will generate misdeeds for the one to be tamed, and likewise, the body is ordinary, meaning it will generate downfalls such as carrying cotton. Similarly, if one dwells in another place, preceptors, etc., will abandon special conduct. Those who have received full ordination and have been ordained for ten years, but do not know the Vinaya Pitaka, cannot dwell without relying on the lama of the place, they are dependent on others. Like this, the meaning of explaining the island and dwelling of the Vinaya, prohibition includes three, namely subsequent prohibition, accomplishment, and permission. Accomplishment includes three, namely subsequent accomplishment, prohibition, and permission. Permission includes three, namely subsequent permission, prohibition, and accomplishment. Individual precepts, etc., from the basis of what is to be learned, the precepts to be abandoned are two hundred and fifty, and the precepts to be adopted are one hundred and seventy-two. Relying on the preceptor and instructor, until the end of life, abiding in morality, diligently listening, contemplating, and meditating, if one practices abandoning and adopting, one can block the first of the four gateways to generating downfalls, the gateway of ignorance, thereby making the Pratimoksha vow meaningful. In short, the difference between having morality and not having morality lies in the fact that, on the basis of not being stained by defeat, even the subtle limbs of the precepts, compared to the manifestation of natural sins, blameworthy faults, the faults are greater. Therefore, it is said in the sutra: impure morality is the image of non-virtue. Therefore, compared to the subtle limbs of the precepts, natural sins, harming others as the basis, the essence abides more, not thinking much of it, preventing the cause and effect of abandoning morality. Even so, in this final age of five hundred years, the precious teachings are close to the signs of decline, merely removing foot-washing water and receiving blessings, and wearing shoes, etc.,
Chinese
凶兆示现预言亲身体验， 在那样的时代，十二种学问， 如同雪山中的人抛弃一样， 具有对轮回恐惧的出离心者， 为了劝勉前往寂静处而如此祈请。 导师所说无隐蔽等处所之五种， 在所说中，应着重隐蔽性大的地方， 那是舍弃小家而趋向大家之故。 喧嚣令人散乱且远离佛法， 如同毒药般的世间过患是， 敌友贪嗔，偏袒结仇怀恨等， 尽力思虑行为，得到与得不到等， 为世间八法之绳索所束缚， 将出离心如野兽般驱赶至非法之境。 在众人聚集之处，以邪命之物， 一边享用一边自相续堕落， 以本性为生的行为错过时机， 以僧人的形象成为恶趣的掘墓人。 如此思索之后，在《月灯经》中， 忆念寂静处的功德被赞叹， 贸易和农耕，喧嚣与寂静处， 前往边地的森林，越快越好。 在那里，鸟类和野兽、蜜蜂等， 因无争斗而自相续调柔。 树下无隐蔽处和墓地等， 住所的需求在意义上是圆满的。 同样，嫩芽和菜园的食物， 以及钟喜花等苦行之物， 以自然稀少的食物也应时享用， 不应反复食用，应断除乞讨的违品。 在众人之中，即使没有散乱， 行为一致的衣物也应努力获得， 边地 只需粗劣即可知足， 因此，衣物的三事等与意义不相违背。 居住在寂静处的人如同幼童， 并非赤身裸体地躺卧， 依靠毗卢遮那佛的七法， 主要安住于一种威仪中。 对于放下事务的修行者而言， 无法获得有内衬的坐垫等， 即使获得，也因兴趣索然而以树叶或 草垫为住处，体验禅修。 如何禅修呢？应将增上戒学视为最胜， 确信其为一切功德之根本， 为了证悟增上心学，即四种禅定， 以及增上慧学而禅修。 这三种学处与外道等 不共，故为增上。
English
Experiencing ill omens and prophecies, In such times, the twelve branches of learning, Though abandoned like those by people in the snowy mountains, Those with renunciation fearing samsara, To encourage them to go to solitary places, I pray thus. The five places mentioned by the Teacher, such as those without concealment, Among the teachings, one should seek places with great concealment. This is because it is abandoning the small home for the great home. Distraction scatters the mind and diminishes Dharma practice, The faults of worldly life are like poison: Enemies and friends, attachment and aversion, bias and grudges, Engaging in thoughts and actions, gaining and not gaining, etc. Bound by the ropes of the eight worldly concerns, Renunciation is driven to the edge of non-Dharma like a wild animal. In the midst of gatherings, with the substance of wrong livelihood, While experiencing it, one's own mind is corrupted. The activities of living by nature miss the opportunity, With the form of a monk, one becomes a gravedigger for the lower realms. Having thought thus, in the Sutra of Moon Lamp, Remembering the praised qualities of solitude, Trade and agriculture, noise and solitary places, Go to the edge of the forest as quickly as possible. There, birds, wild animals, and bees, Without conflict, their minds are gentle. Under trees, places without concealment, and cemeteries, The needs of dwellings are fulfilled in meaning. Likewise, sprouts and garden vegetables, And bellflowers and other ascetic substances, Even naturally scarce food should be used in season, Do not eat repeatedly, abandon the obstacles to alms. Even in the midst of many, even if there is no distraction, The effort to obtain clothing of consistent conduct should be made, At the edge, Contentment with just the bare minimum is enough, Therefore, the three things of clothing, etc., do not contradict the meaning. The person dwelling in solitude is like a young child, Not lying naked, Relying on the seven Dharmas of Vairochana, Primarily abiding in one posture. For the practitioner who has abandoned activities, Cushions with linings, etc., are not available, Even if available, due to lack of interest, one experiences meditation On a bed of leaves or grass. How to meditate? One should regard higher ethics as supreme, Having ascertained it as the basis of all qualities, To realize higher mind, the four meditations, And higher wisdom, one should meditate. These three trainings are uncommon with non-Buddhists, etc., therefore they are higher.
Chinese
趣入（声闻乘）之境。以能自在掌控寂灭涅槃之故。舍弃烦恼，乃寂静殊胜之宝藏。因此，寂静之处的功德不可思议。依赖处所而能获得身远离，依赖身远离而能获得语和心远离，获得心远离便能迅速趋入涅槃。如是即是所学之忆念安住中，有入流果、一来果，不来果有果入、果住二者，以及阿罗汉果等七种有学之人。无漏之戒律、禅定、智慧，以及从各种烦恼中解脱的解脱身，完全决定解脱之智与见五者，应知是圣者有学的五法。此外，阿罗汉无饰智慧之分中，唯是解脱烦恼障，以其等持具有障碍之故，并非圆满解脱。有饰者，烦恼与等持，从二者之分中完全解脱之故，断除之解脱是圆满之差别。烦恼灭尽且了知痛苦不再生起。彼亦以十六刹那之智忍，现见非所学之见者，愿阿罗汉果位安住于完全解脱之胜位吉祥！此乃自生金刚钦哲之神，对萨迦派具德堪布法座持有者，稳固、贤善、功德圆满之阿难陀，赞为法吉祥贤之殊胜者。如是对彼所寄语者，亦是清净垢染之决断，如黄金转化之药，为令增上戒律趋入涅槃，于我与有情众生有何可观待？虽是如此，然以此作区分，愿百千持正士幢者，由决断之凉风所动摇之戒律，其芬芳旃檀之香气得以散布！谈话集第二十一章完毕。 谈话集第二十二章。致赠于出家者之谈话《别解脱藏》。 致赠于出家者之谈话《别解脱藏》，顶礼胜者布让兴巴。何者彼之戒律蕴，乃是殊胜智慧之精华，安住于非所学之地，一切亦难以计数，三乘道之断证，从形象中听闻宣说寂静之利益。
English
Entering the realm (of the Hearer Vehicle). Because of being able to freely control the passing into sorrowless Nirvana. Abandoning afflictions, it is the treasure of supreme peace. Therefore, the qualities of solitude are inconceivable. Depending on the place, one will obtain physical solitude, and depending on physical solitude, one will obtain speech and mind solitude. By obtaining mind solitude, one will quickly pass into sorrowless Nirvana. That itself is from the mindfulness of what is to be learned. There are Stream-enterer fruit and Once-returner fruit, and the Non-returner has two: fruit-enterer and fruit-dweller. And the Arhat fruit, etc., are the seven types of learners. The stainless discipline, samadhi, and wisdom, and the liberation body that is liberated from all kinds of afflictions. The five that are completely determined liberation knowledge and vision. Know that these are the five dharmas of the noble learner. Furthermore, in the part of the Arhat's unadorned wisdom, it is only the liberation from the afflictive obscurations. Because their samadhi has obscurations, it is not complete liberation. The adorned ones, afflictions and samadhi, because they are completely liberated from both parts, the liberation of abandonment is the difference of completeness. The knowledge that afflictions are exhausted and suffering does not arise. That also, with the sixteen moments of knowledge and forbearance, the one who directly sees the view of the non-learner, may the auspiciousness of the Arhat fruit dwelling in the supreme position of complete liberation be! This is the deity of self-arisen Vajra Khyentse, to the glorious Sakya's throne-holding Khenchen, the stable, wise, and accomplished Ananta, praised as the best of Pala Shri. What is sent to him in this way is also the determination of purifying defilements, like the alchemy of gold transformation, in order to increase the discipline and enter Nirvana, what is there to look forward to in me and sentient beings? Although it is so, by distinguishing this, may the fragrance of sandalwood, the scent of discipline stirred by the breeze of renunciation, be subdued by hundreds of thousands of holders of the banner of the righteous one! End of the twenty-first chapter of the Collection of Talks. Collection of Talks, Chapter Twenty-two. A Talk Sent to a Monk: Pratimoksha Garbha. A Talk Sent to a Monk Called Pratimoksha Garbha. Homage to the Victorious Buramshingpa. Whose aggregate of discipline is the essence of supreme wisdom, dwelling on the ground of the non-learner, all are difficult to count. From the form of abandonment and realization of the three vehicles' paths, hearing proclaims the benefit of peace.