Chinese
难道将对慈爱的禅修作为道吗？将嗔恨止息后的后得智慧，清晰且无分别念作为道。如果按照第一种说法，那么弑父之子也不会被无间罪所染污，从而获得解脱。如果按照第二种说法，那么与声闻乘就没有差别了。如果按照第三种说法，即使想将烦恼作为道，也会变成将对治作为道。如果按照第四种说法，那么无明和智慧就成了不同的。所有这些的理由都被承认，周遍性由量成立，所希望的不是有能力的，而是落入经论和理证的破斥中。对此的回答是，贡布巴·觉顿·释迦也协说道：在第一个刹那烦恼突然生起时，在第二个刹那认识到那是法性，就作为道。但那也无法避免最终考察的过失。觉卧·扎普巴说：将干枯生起的烦恼作为道，那也是通过见解的证悟来掌握，不失去自相续，不执着于烦恼的自性，这三个法一起作为道。如果是那样，那么具备上述三个法和干枯生起的烦恼之间有差别吗？如果没有差别，那么要作为道的就不是干枯生起的烦恼，因为具备三个法。即使是干枯生起，如果具备三个法，那么就推翻了不同的宗义。如果没有任何差别，那么就会被第一个考察的过失所损害。因此，在自宗中，觉卧·哲雍和噶陀巴钦波的观点是，将干枯生起的烦恼作为道。如果那样，那么弑父之子也会自然解脱吗？对此进行考察：是指将圆满且无误的大手印道作为道的弑父之子吗？还是指除此之外的弑父之子？如果是前者，那么就如所愿。如果是后者，那么就没有周遍性，因为那个弑父之子即使有干枯生起的嗔恨，也不是大手印行者。那么，什么是大手印道呢？具有通达因的特征的见解的把握，通过进入缘的特征的禅定的方便，即使运用烦恼也不会被束缚，例如孔雀以毒为食一般的瑜伽士，在烦恼干枯生起的时候，不会像普通人一样被烦恼所控制。声闻
English
Is meditating on loving-kindness taken as the path? Is the post-attainment wisdom that is clear and non-conceptual after anger has ceased taken as the path? If according to the first, then even a son who killed his father would not be stained by the deeds of immediate retribution and would attain liberation. If according to the second, then there would be no difference from the Hearer Vehicle. If according to the third, even if one wants to take afflictions as the path, it would become taking the antidote as the path. If according to the fourth, then ignorance and wisdom would become different. The reason for all of these is admitted, and the pervasion is established by valid cognition. What is desired is not capable, but falls into the refutation of scripture and reason. The answer to this is that Je Gongbupa Kyoton Shakya Yeshe said: When afflictions suddenly arise in the first moment, taking the recognition of that as the nature of reality in the second moment as the path. But that also does not avoid the fault of the final examination. Je Drophukpa said: Taking afflictions that arise dryly as the path, that is also grasped by the realization of view, not losing one's own continuum, not clinging to the extreme of afflictions, and these three dharmas together are taken as the path. If that is the case, then is there a difference between the above three dharmas and afflictions that arise dryly? If there is, then what is to be taken as the path is not afflictions that arise dryly, because it possesses the three dharmas. Even if it arises dryly, if it possesses the three dharmas, then the commitment to difference is overturned. However, if there is no difference, then it is harmed by the fault of the first examination. Therefore, in our own system, the view of Je Drolgyung and Kathokpa Chenpo is that afflictions that arise dryly are taken as the path. If that is the case, then would even a son who killed his father be naturally liberated? This is to be examined: Does it refer to a son who killed his father who takes the complete and unerring Mahamudra path as the path? Or does it refer to a son who killed his father other than that? If according to the former, then it is as desired. If according to the latter, then there is no pervasion, because that son who killed his father, even if he has anger that arises dryly, is not a Mahamudra practitioner. So, what is the Mahamudra path? Possessing the confidence of view that is the characteristic of knowing the cause, through the means of meditating on samadhi that is the characteristic of entering the condition, even if afflictions are used, one is not bound, like a yogi who is like a peacock that lives on poison, at the time when afflictions arise dryly, one does not give in to the power of afflictions like an ordinary person. Hearer
Chinese
不舍弃如常，不阻止自主，不修持菩提心，不改变外续密法。例如鱼在水中自在，这是具足特征的大道。如果不是这样，口头上说是密咒，却不明白隐藏的秘密，执着于隐藏的秘密，那就会堕入无间地狱，新密续的许多经典中都这样说过。第二，不舍弃五种：白梵等二句，白梵是白色菩提心，红梵是红色菩提心，大便和人肉干净的容器是精华，小便等是净化不清净念头的，能消除五种疾病，产生五种共同的功德，是成就五部和五智的特殊誓言物。对此，《娇慢论》中说：成就四种，消除五病，寻求五种共同意，为了摧毁不清净念头而取用。前面已经讲了四种成就，那么如何消除五种疾病呢？白色菩提心消除热病，红色菩提心消除寒病，大便消除毒病，小便消除瘟疫，人肉消除麻风病。共同的必要是具有五种自然能力：白色菩提心能长寿，红色菩提心能使容光焕发，大便能带来巨大财富，小便能使声音悦耳，人肉能使威力强大。殊胜的必要也能成就五部、五智和五身等：菩提心成就金刚部和明镜智、报身，红梵成就莲花部和妙观察智、现证菩提身，大便成就如来部和法界智、法身，小便成就羯磨部和成所作智、化身，人肉成就宝生部和平等性智、金刚身。因此，因为是成就共同和殊胜的特殊物质，所以不应舍弃，而应接受。第三，摄集：支分等二句，像这样不舍弃、不抛弃，因为成为根本的助伴或方便，所以称为十支分的誓言，因为了悟本来清净的三种和安住于平等四种的意义，所以应当修持。第三，解释词义：守护等一句，守护先前所说的
English
Do not abandon as usual, do not obstruct autonomy, do not cultivate Bodhicitta, do not change the outer tantras. For example, like a fish being comfortable in water, this is the Mahā's path that possesses characteristics. If it is not like that, claiming to be in secret mantra, but not understanding the hidden secrets, and clinging to the hidden secrets, then one will be born in the uninterrupted hell. Many texts of the New Tantras have said this. Second, the five that are not to be abandoned: white essence, etc., two lines. White essence is white Bodhicitta, red essence is red Bodhicitta, feces and human flesh in a clean container are the essence, and urine, etc., are for purifying impure thoughts, eliminating five diseases, producing five common qualities, and are special samaya substances for accomplishing the five families and five wisdoms. Regarding this, the 'Arrogance Treatise' says: Accomplish four siddhis and eliminate five diseases, seek five common intentions, and take them in order to destroy impure thoughts. The four siddhis have been explained earlier. So, how do they eliminate the five diseases? White Bodhicitta eliminates fever, red Bodhicitta eliminates cold, feces eliminate poison diseases, urine eliminates plague, and human flesh eliminates leprosy. The common necessity is that they have five natural powers: white Bodhicitta brings longevity, red Bodhicitta clarifies radiance, feces bring great wealth, urine makes the voice pleasant, and human flesh makes power great. The supreme necessity also accomplishes the five families, five wisdoms, and five bodies, etc.: Bodhicitta accomplishes the Vajra family and mirror-like wisdom, the enjoyment body; red essence accomplishes the Padma family and discriminating wisdom, the manifest enlightenment body; feces accomplish the Tathagata family and the Dharmadhatu wisdom, the Dharma body; urine accomplishes the Karma family and accomplishing wisdom, the emanation body; human flesh accomplishes the Ratna family and equality wisdom, the Vajra body. Therefore, because they are special substances that accomplish common and supreme attainments, they should not be abandoned but should be accepted. Third, gathering: limbs, etc., two lines. Like this, not abandoning or discarding, because they become fundamental companions or means, they are called the vows of the ten limbs. Because one realizes the meaning of the three that are pure from the beginning and abiding in the four equalities, one should practice them. Third, the definition: protecting, etc., one verse. Protecting what was previously said,
Chinese
修持的五种誓言是根本誓言，例如，像守护树根一样守护它们，就能获得两种成就。如果违犯了，暂且连菩提的种子也会消失。不舍弃、不抛弃的两种五条誓言，需要作为根本誓言的助伴，所以称为支分誓言。如果违犯了这些誓言，会阻碍迅速获得果位，就像难以逾越的围墙、边界的壕沟一样。因此，难以逾越的意义的术语被称为誓言或分支。其含义是，从《心滴》中说：“定义根据情况而改变好坏。”有两种情况。第一种，如果从能胜者的功德方面来说，“誓”是指守护三门，不让其堕入恶趣。如广释中说：“不舍弃故名为誓，成为守护的誓言。”“词”是指它是真实的语言，它所象征的是不错误的道路。如其自身所说：“金刚不错误的道路的指示，那也被称为词。”第二种，如果从不能胜者的过失方面来说，“誓”是指难以逾越所守护的；“词”是指如果违犯了，就会因没有闲暇而堕入地狱受苦。如其自身所说：“或者如果那样违背了教言，就会堕入没有闲暇之处受苦。”第三种，具有好坏的平等誓言是，“平等”等是一段偈颂。一切法在三真谛中无差别地平等，以甚深了知的道路平等地结合，不超越那个意义，所以是平等的誓言。如果安住于那个状态，就会获得与平等圆满大尊胜普贤王如来无别的果位，所以应当守护。如果与此相反，超越了平等的意义而执着于差别，就不会获得成佛的果位。第四，违犯誓言的过失有三种：与违犯者交往的过失、根本违犯的过失和支分违犯的过失。第一种是，“根本违犯的”等是一段偈颂。与违犯了根本誓言、戒律松弛、不努力及时恢复誓言的人，哪怕一瞬间也不交往，哪怕片刻也不交谈
English
The five vows of practice are the root vows. For example, if you protect them like the roots of a tree, you will attain the two siddhis. If you break them, even the seed of Bodhi will disappear for a while. The two sets of five vows of not abandoning and not forsaking are needed as companions to the root vows, so they are called branch vows. If these are broken, they will hinder the swift attainment of fruition, like a wall or a moat that is difficult to cross. Therefore, the term for the meaning of difficult to cross is called vow or branch. Its meaning is: From the Heart Drop, it says, "The definition changes according to circumstances, good or bad." There are two situations. First, if we consider the virtues of the Victorious One, "vow" means guarding the three doors, not letting them fall into evil realms. As the extensive commentary says, "Because it does not abandon, it is called a vow, a vow that has become a protection." "Word" means that it is a true word, and what it symbolizes is the unerring path. As it says, "The vajra unerring path indicator, that is also called word." Second, if we consider the faults of the unvictorious, "vow" means difficult to transgress what is to be protected; "word" means that if one transgresses, one will fall into hell without leisure and suffer. As it says, "Or if one breaks the command in that way, one will fall into a place without leisure and suffer." Third, the equal vow with good and bad is, "Equal" and so on is a verse. All dharmas are equally equal in the three truths without discrimination, and are equally joined by the profound path of knowing and entering, not transgressing that meaning, so it is the equal vow. If one abides in that state, one will attain a state that is no different from the equal, perfect, great, glorious Samantabhadra, so one should protect it. If, on the contrary, one transcends the meaning of equality and clings to difference, one will not attain the fruit of Buddhahood. Fourth, there are three faults of breaking the vow: the fault of associating with those who have broken it, the fault of breaking the root vow, and the fault of breaking the branch vow. The first is, "The root vow is broken" and so on is a verse. Do not associate even for a moment or speak even for a moment with those who have broken the root vow, whose precepts are lax, and who do not strive to restore the vow in a timely manner.
Chinese
不要犹豫。为什么呢？例如，一滴腐烂的牛奶能使整个铜罐的牛奶腐烂一样，与破戒者交往的过失是说不完的。因为一个破戒者会连带使所有与他交往的瑜伽士都堕入地狱，所以连一个地方的水都不要喝。第二是，根本誓言等一颂：如果五条根本誓言破损，今生的所有修行都会变成邪道，无论做什么事业，都没有能力和威力，障碍重重，不能成就，一切都变得没有意义。来世也会不由自主地像磁铁吸引铁一样，聚集各种不如意的痛苦果报，堕入三恶道。第三是，支分等两句：如果十条支分誓言破损，就没有修行的果实，即两种成就，来世也会不由自主地堕入三恶道之处。第五，誓言的自性是：所有誓言等。所有根本和支分的誓言，所有应守护的，都是自心，是与基、道、果无二无别的金刚大自性。这是三世诸佛的本体，一切法的命脉，一切戒律中最殊胜的。正如所说：誓言，誓言，所谓的，不是在别处有，自己的根本就是誓言。第六，详细解释誓言的分类，分为两种：三百六十种和无边广大的阐述。第一是，根本等一颂。对此，《细释》中说：后者的根本支分中，五十的百和六十，以及二百的应守护，全部都要遵循佛语和教证。因此，根本誓言分为一百六十种，支分誓言分为二百种，总共三百六十种。也就是，五条根本誓言本身就是一，每一条又分为方便和智慧两种，所以是十种。又将五条根本誓言每一条分为三十种，所以是一百五十种。加上之前的十种，总共一百六十种。其中，第一是无上的