Chinese
也因此而圆满。第二，关于不予取，断除不予取的完整口诀是：“二谛……自性。”那里有说到。因为二谛无别，所以，胜义谛和世俗谛二者与心性的体性无别，因此，不执著于自和他。“如幻喜之理，非为异。”所以，譬如天神如幻喜的受用，从自身化现后自己受用的方式，因为所取之物和能取之主以及取者三者，都非异于自性，在心性的体性中不是他体，所以，没有他者和不予取。“故无他与不与。”所以，因为所取之物和他者之主以及不予取者我等，都无所缘，虽然在世俗中显现为不予取，但是，“无取一切自性界。”所以，胜义中没有所取和能取，因为通达一切未超出大平等自性之界，为了成办他利而不予取，这是下乘者断除不予取的功德，也因此而圆满。第三，关于妄语，断除妄语的完整口诀是：“诸法如幻……有非有。”那里有说到。诸法如幻等，所以，由内外事物所摄持的诸法，虽然显现却空无真实的如幻之物，执著为我，是因为无自性而假立，是自性的妄语。以及假立为名和句是妄语。所以，虽然没有事物，却以言语假立为名和句，对于此，随逐名句而执著为真实，因为显现执著而随逐的妄语。从这些中，说相违背的是颠倒的妄语。“于妄语性用妄语。”所以，如是三种妄语各自的真实基础未成立，因此是使用妄语，即，妄语只是假立而已。“妄语说唯有假立。”所以，因此，妄语只是假立，胜义中没有真实成立和可缘之处。如是通达后，为了自他三者的利益而说妄语，这是下乘者断除妄语的
English
and thus it is completed. Second, regarding not giving, the complete instruction for abandoning not giving is: "Two truths... the realm of itself." It is mentioned there. Because the two truths are inseparable, therefore, both the ultimate truth and the conventional truth are inseparable in the essence of mind itself, therefore, one does not fixate on self and other. "Like the joy of illusion, not different." So, for example, the enjoyment of the deity's magical joy is the way in which one emanates from oneself and enjoys it oneself, because the object to be taken, the master who takes, and the taker are all not different from oneself. Because it is not different in the essence of mind itself, there is no other and no not-given. "Therefore, there is no other and no not-given." Therefore, because the object to be taken, the owner of the other, and the taker who does not give, are all without focus, although it appears to be not giving in the conventional sense, "All that is not taken is the realm of itself." Therefore, in the ultimate sense, there is no object to be taken or taker, because one realizes that everything has not gone beyond the realm of the great self-sameness. Taking what is not given in order to accomplish the benefit of others is the merit of abandoning not giving by the lower vehicle, and thus it is completed. Third, regarding lying, the complete instruction for abandoning lying is: "All phenomena are like illusions... exist not exist." It is mentioned there. All phenomena are like illusions, etc., so the phenomena gathered by external and internal things, although they appear, are empty of true reality, like illusions, and clinging to them as self is because they are imputed without self-nature, it is the lie of self-nature. And imputing names and words is a lie. Therefore, although there are no things, they are imputed as names and words by saying "if so," and for this, following the names and words and clinging to them as true, because of manifest clinging, it is the lie that follows. Speaking contrary to these is a perverse lie. "Using lies on the nature of lies." Therefore, in this way, the real basis of each of the three lies is not established, therefore it is using lies, that is, lies are only imputed. "Lies are said to be only imputed." Therefore, lies are only imputed, and in the ultimate sense, there is no true establishment or object of focus. Having understood in this way, speaking lies for the benefit of oneself and others is the abandonment of lying by the lower vehicle.
Chinese
功德顺带圆满。第四，关于不行梵行，不行梵行的断除圆满的口诀是：不执着于……是伟大的。那里有这样的话：对于不执着而执着。意思是说，一切事物自显为心性，境与心二者无别地显现是不执着的智慧。对于此，执着于男女二者是邪淫的贪欲。像这样，即使以邪淫的贪欲，以符合自身的方式行事，也通过将这些认知为心性的见解，具备三种认识的禅修，以及以方便摄持的行为这三者，在贪欲本身中没有贪欲。意思是说，在不阻断贪欲而行事之时，贪欲的自性显现为智慧，因此，没有被平凡贪欲的过患污垢所染污。那是梵天之王。意思是说，像这样没有被贪欲的过患所染污，那是梵行之最，是自在安乐智慧的君王。是非常伟大的贪欲。意思是说，那是极其真实伟大的贪欲，是断除与对治成为一体，是如来藏的自性。像这样了知后，为了成就无漏的智慧而行贪欲，下乘行者不行梵行的功德顺带圆满。另外，在这些情况下，一些上师的观点是：断除杀生而圆满，在胜义谛中，了悟所杀与能杀二者无别，在世俗中，了悟自明智慧如幻。并且了悟这些与真谛无别之瑜伽士，即使杀生也不会为自己积累罪障，也不会给他人带来痛苦。或者，解脱的程度是，上等者通达一切智智，中等者面见本尊，下等者必须如上所述地了悟。但这里不需要这样，上等者了悟上述见解，中等者能够转移被杀者的意识，下等者即使有人将剑刺入自己的心脏也不会不悦，这样的人才能受持杀生的律仪。由此，下乘行者断除杀生的功德圆满。断除不予而取的圆满是：上等者具备了悟自他无别的见解。
English
Virtues are perfected incidentally. Fourth, regarding not engaging in impure conduct, the complete instruction on abandoning impure conduct is: "Not clinging to... is great." It says there: "Clinging to non-clinging." This means that all things appear as mind itself, and the clarity of the absence of duality between object and mind is the wisdom of non-clinging. To be attached to male and female is perverse desire. Thus, even if one engages in perverse desire in a way that suits oneself, through the view of knowing these as mind itself, the meditation with three kinds of awareness, and the conduct supported by skillful means, there is no attachment in attachment itself. This means that at the very moment of engaging without obstructing desire, the nature of desire manifests as wisdom, and therefore, it is not stained by the defilements of ordinary desire. That is the supreme Brahma king. This means that not being stained by the faults of desire is the supreme of pure conduct, the king who controls the bliss of wisdom. It is very great attachment. This means that it is the extremely true and great attachment, where abandonment and remedy become one, the essence of the Tathagatagarbha. Having understood this, by engaging in desire for the sake of accomplishing uncontaminated wisdom, the virtues of abandoning impure conduct are incidentally perfected by the lower vehicle practitioner. Furthermore, in these cases, according to the views of some higher lamas, the perfection of abandoning killing is: in the ultimate truth, realizing the absence of duality between the one to be killed and the killer; in the relative truth, realizing self-awareness wisdom as illusion. And the yogi who realizes these as inseparable from the truth, even if killing, will not accumulate obscurations for himself, nor cause suffering to others. Alternatively, the degree of liberation is that the highest attains omniscience, the intermediate sees the face of the deity, and the lowest must realize as described above. But this is not necessary here. The highest realizes the above view, the intermediate is able to transfer the consciousness of the one being killed, and the lowest is one who does not become unhappy even if a sword is thrust into his own heart. Such a person takes the vow of abandoning killing. Thus, the merit of abandoning killing is perfected by the practitioner of the lower vehicle. The perfection of abandoning taking what is not given is: the highest possesses the view of realizing the inseparability of self and other.
Chinese
中等是把被夺的财物放回原处。下等是即使自己的所有财物都被别人拿走，心中也没有不悦，以这样的心态受持不予取的戒律。这就是下乘断除不予取的功德圆满。断除妄语圆满是指：上等是了知一切法如幻如梦；中等是通过妄语的方便，能够将执着于颠倒知见的所化众生引导到正确的道路上；下等是无论别人对自己说什么恶语，心中都没有不悦，以这样的心态受持妄语的戒律。这就是下乘断除妄语的功德圆满。断除不行梵行圆满是指：上等是证悟梵天为最胜之王；中等是具有降、持、转三种明点的方便，从而明了乐空无二；下等是即使自己的明妃被别人在自己面前享用，心中也没有不悦，以这样的心态受持不行梵行的戒律。这就是下乘断除不行梵行的功德圆满。第二，简略地宣说誓言的分类，有三种：根本誓言五条，支分誓言十条，以及因违犯而有罪难以恢复的誓言。第一，根本誓言五条是：“无上不舍，誓言殊胜。”其中“无上不舍”是指，由于本体和道果之上再无其他，所以是无上的菩提心誓言。或者说，证悟胜义谛七宝自性任运成就，世俗谛身智坛城圆满，二者显空不二，从而三门不离本尊身语意之手印，不舍弃，这就是菩提心的誓言。据说，对此需要不羞于见解和行为。如《光明疏》中所说：“自身即是胜者大手印，众生界亦知是彼性，显空无别金刚身，凡是享用菩提者，心无所作亦无想，若忘正念与觉知，三时之中不忆念，何能堪为殊胜咒师？”上师恭敬。是指上师是金刚阿阇黎，对他
English
The middle is returning the stolen property to its place. The lowest is to take the vow of not taking what is not given with a mind that is not displeased even if all of one's own property is taken away by others. This is the perfection of the merit of abandoning taking what is not given in the lower vehicle. The perfection of abandoning false speech is: the best is to know all dharmas as mere illusions or dreams; the middle is to be able to lead sentient beings who are attached to inverted views to the correct path through the means of false speech; the lowest is that no matter what bad words others say to oneself, one is not displeased in one's mind, and one takes the vow of false speech with such a mind. This is the perfection of the merit of abandoning false speech in the lower vehicle. The perfection of abandoning unchaste conduct is: the best is to realize Brahma as the supreme king; the middle is to be clear about the inseparability of bliss and emptiness by having the means of the three methods of descending, holding, and reversing bindus; the lowest is that even if one's own consort is enjoyed by others in front of oneself, one is not displeased in one's mind, and one takes the vow of not engaging in unchaste conduct with such a mind. This is the perfection of the merit of abandoning unchaste conduct in the lower vehicle. Second, the categories of vows are briefly explained as three: the five root vows, the ten branch vows, and the vows that are difficult to restore because they are flawed if broken. First, the five root vows are: "Unsurpassed, do not abandon, supreme vow." Among them, "unsurpassed, do not abandon" refers to the unsurpassed bodhicitta vow because there is nothing above the essence and the path and fruit. Or, realizing that the seven treasures of ultimate truth are spontaneously accomplished in their essence, and that the mandala of body and wisdom is perfectly complete in conventional truth, the two, appearance and emptiness, are inseparable, and thus the three doors do not deviate from the mudras of the body, speech, and mind of the yidam deity, and do not abandon them, this is the bodhicitta vow. It is said that for this, one needs to be unashamed of one's view and conduct. As it is said in the Clear Light Commentary: "One's own body is the great mudra of the victorious ones, and the realm of sentient beings is also known to be its nature, the vajra body inseparable from appearance and emptiness, for all those who enjoy bodhi, the mind does nothing and has no thought, if one forgets mindfulness and awareness, and does not remember them in the three times, how can one be a supreme mantra practitioner?" Respect the guru. This means that the guru is the vajra acharya, and to him
Chinese
如同针灸有五种方式：引导，授予誓言并灌顶，弥补破损，解脱识流，以及授予口诀和传承。如同明灯有六种：以见修行誓言关联，共同和引导与誓言灌顶，弥补破损和解脱识流，口诀传承的导师们。如是说，对他们的尊敬是：以身语意三门无有虚伪地令其欢喜，据说这需要侍奉导师的殷勤。又是，明灯中说：对于身体的主宰国王，叔父、父亲、母亲和眼睛，以胜过心的方式看待，身语意三门没有虚伪，如同本尊天一样恒常思念。如是说。此处稍微做了一些上下叠加的组合。慈爱进入正道者。如是说，进入真实生起次第和圆满次第二者双运道者，是金刚兄弟。对此如同针灸有三种：亲近，疏远，混合。如同明灯有四种：共同的道友和亲近的道友，疏远的道友和混合的道友。如是说，对于他们以身语意三门给予利益的能力是慈爱。据说这需要手足同胞姐妹的殷勤。又是，明灯中说：为了无边众生的自明，凡不是从我而来的，以及是如来藏的兄弟，未来佛的自性，是共同的道友如同父系。进入佛法是疏远的，见修行相同是亲近的宣说。同一誓言融入其中，内部如同兄弟手足，更加重视并守护，以身体的食物财富令其欢喜，不要像糠秕一样抛弃。铺设座位等工作，必须像奴仆一样接受。如是说。如是尊敬上师和慈爱道友二者是身的誓言。不间断咒语和手印。如是说，根本咒即不颠倒的咒语，生起次第的缘起咒语，念诵的事业咒语，这三种咒语，以及誓言手印，事业手印，法手印，身大手印，这四种手印，以极大的精进在刹那的相续中