Chinese
关于声闻的苦行，在《别解脱经》中说： “诸恶莫作，众善奉行，自净其意，是诸佛教。” 所说的意义是： 三学概括起来就是佛的教诲。 其中，“诸恶莫作”是关于戒律的教诲。 比如，即使在十不善业的道路中，也有非常严重的，如杀生、不予取、邪淫、妄语等，以及导致失败的身语恶行，以及避免做这些事情的戒律。 “众善奉行”是关于智慧的教诲，即以如实了知四谛的智慧所摄持，奉行圣道和获得果位的法。 “自净其意”是关于增上心学的教诲。 比如，对于众生中的凡夫来说，他们的心自然会被五欲所吸引，因此自然而然地依赖于产生一切烦恼的境界。 而圣者们则通过禅定、三摩地和等持的力量，使心得到控制，从而从不清净的境界中返回，进入清净的境界，这就是所说的三摩地。 “是诸佛教”是作为衡量标准的词语。 比如，这不像世间大自在天等所说的教言，而是完全可以信赖的标准，是佛陀亲自教导的殊胜的法和律藏。 因此，善与不善的一切法，都应在世俗和胜义谛两个方面分别观察。 所谓“有”，是识所安立的，因此，在世俗和胜义中都存在。 比如，在世俗的意识中所显现的法，也会在胜义的意识中显现，因此称为二者皆有。 真实
English
Regarding the asceticism of the Hearers, it is said in the Pratimoksha Sutra: "Commit no evil, cultivate perfect virtue, and completely subdue your own mind; this is the teaching of the Buddhas." The meaning of this is that the three trainings are summarized as the teachings of the Buddha. Among them, "Commit no evil" refers to the teaching of discipline. For example, even among the paths of the ten non-virtuous actions, there are very serious ones, such as killing, taking what is not given, engaging in sexual misconduct, and lying, as well as the actions of body and speech that lead to defeat, and the disciplines that refrain from doing these things. "Cultivate perfect virtue" refers to the teaching of wisdom, which is encompassed by the wisdom that realizes the meaning of the four truths without distortion, and the practice of the noble path and the attainment of the fruits. "Completely subdue your own mind" refers to the teaching of higher mind training. For example, for ordinary beings, their minds are naturally drawn to the five desirable qualities, and thus they naturally rely on the objects of experience that give rise to all afflictions. However, the noble ones, through the power of meditation, samadhi, and absorption, gain control over their minds, thereby turning away from impure objects of experience and entering into pure objects of experience, which is what is meant by samadhi. "This is the teaching of the Buddhas" is a statement of measure. For example, this is not like the teachings spoken by the great powerful beings of the world, but rather a reliable standard that can be trusted by all, the sacred Dharma and Vinaya well taught by the Buddha himself. Therefore, all virtuous and non-virtuous dharmas should be examined separately in both conventional and ultimate truth. The term "exists" is established by consciousness, and therefore it exists in both conventional and ultimate truth. For example, whatever dharmas appear to conventional consciousness also appear to ultimate consciousness, and therefore it is called existing in both. Truth
Chinese
之所以没有说“是”，是因为被遮蔽所阻碍。两者不能同时为真，因为凡是被确立为世俗谛的，就与胜义谛相违背，反之亦然。因此，这里不是要证明为真，而是要证明存在。所以，将此视为在世俗和胜义二者中各自存在，这样的区分就成立了。凭借这一点，身语的善与不善也都被取舍所用。菩萨的苦行，如经中所说：《二十戒律》中说：“因缘会合时不作利益，不作神通恐吓等事，具有慈悲心和慈爱心，善心中没有过失。” 这句话的意思是，为了将一切众生从轮回的苦海中解脱出来，生起遍知智慧的心，是戒律的根本。因为没有获得遍知智慧，即使利益众生也无法做到。如果想要获得它，原因就是生起以慈悲心摄持的菩提心。根本是大慈悲心。最终实现的方法是善巧方便，这三者缺一不可。与此不相顺的方面，自性上成为应呵责的，菩萨的四种堕落是：与完全受持菩提心不相顺的是，舍弃菩提心。与其根本大慈悲心不相顺的方面是，由于吝啬而不救护众生，以及以害心损害众生。使其最终圆满的善巧方便不相顺的方面是，完全舍弃正法。像这样，不出现完全舍弃正法、舍弃菩提心、行持吝啬、损害众生这四种堕落，并且根本慈悲心具足，那么，身语的行为方式，即使是惩罚众生也必须特意去做，因此说：“因缘会合时不作惩罚。”也就是说，菩萨们以惩罚的事业来调伏众生的因缘会合时，如果不进行惩罚也会衰退。同样，神通恐吓。
English
The reason for not saying "is" is because it is obstructed by obscurations. Both cannot be true simultaneously, because whatever is established as the conventional truth contradicts the ultimate truth, and vice versa. Therefore, here it is not about proving truth, but about proving existence. Thus, the distinction of viewing this as existing separately in both the conventional and ultimate is established. By virtue of this, the good and bad of body and speech are also used for acceptance and rejection. The asceticism of a Bodhisattva is as stated in the Twenty Verses on Vows: "One does not act for benefit when the conditions are met, one does not perform miracles or threats, etc., one is endowed with compassion and loving-kindness, and there is no fault in a virtuous mind." This means that in order to liberate all sentient beings from the ocean of samsara, generating the mind of omniscient wisdom is the basis of the vows. Because without attaining omniscient wisdom, one cannot benefit sentient beings. If one wants to attain it, the cause is generating the Bodhicitta embraced by compassion. The root is great compassion. The ultimate means is skillful means, and these three are indispensable. The aspects that are discordant with this, which are by nature blameworthy, are the four defeats of a Bodhisattva: What is discordant with fully embracing the Bodhicitta is abandoning the Bodhicitta. What is discordant with its root, great compassion, is not saving sentient beings due to miserliness, and harming sentient beings with harmful intent. What is discordant with the skillful means that brings it to completion is completely abandoning the sacred Dharma. Thus, without the occurrence of these four defeats of completely abandoning the sacred Dharma, abandoning the Bodhicitta, practicing miserliness, and harming sentient beings, and with the root of compassion fully present, even the ways of acting with body and speech that punish sentient beings must be done intentionally, therefore it is said: "One does not punish when the conditions are met." That is, if Bodhisattvas, when the conditions for subduing beings through the act of punishment are met, do not punish, they will also decline. Similarly, miracles and threats.
Chinese
不做土地等事，即是说，以显示神通来诱惑、生育和恐吓等不如法的行为来调伏，如果不如是示现，也会衰损，这些是反过来示现的。具有慈悲心和为了爱，心善就没有过失。这是如理如实地示现，像这样以慈爱和悲心摄持，心善即使行为粗暴，也没有戒律衰损的过失。无上秘密的苦行是，在《大誓言经》中说：如果完全确定在佛陀的乘中，即使享用五种烦恼和五种欲望，就像莲花在泥中一样，对于他来说，戒律是圆满的。对此，如果完全确定在佛陀的乘中，是指具有以方便和智慧深奥之理作为基础的智慧，意思是如果以平等之心作为基础。即使享用五种烦恼和五种欲望，就像莲花不被泥沾染一样，这是显示做了也不染著的语句。就像在别解脱戒律中说，为了他人的利益而作的意乐之业，会从堕罪变成粗罪，以及在菩萨经中说，以悲心摄持的粗暴行为，不仅没有过失，而且会使戒律圆满一样。在此，如果以平等之心摄持，无论行为如何，都不会被过失沾染，否则，声闻的戒律和菩萨的戒律都会变得圆满。这是说，如果以法平等性的智慧摄持，就不会有任何相违之处。总而言之，声闻的戒律是，远离对众生有害的行为。菩萨的戒律是，在远离对众生有害的行为之上，还要致力于利益众生。密咒的戒律是，在远离对众生有害的行为并致力于利益众生的基础上，还要效仿如来的事业来行持。此外，声闻的戒律被认为是主要从认识和实事两个方面入手。菩萨
English
Do not do things like (disturbing) the earth. That is to say, if one does not show things like seducing, giving birth, and threatening by displaying miraculous powers, which are improper means of taming, one will decline. These are shown in reverse. Having compassion and for the sake of love, there is no fault in a virtuous mind. This is showing it as it is. Like this, if the mind is seized by love and compassion, even if the action is rough, there is no fault of the vows being broken. The unsurpassed secret asceticism is, as stated in the Sutra of Great Vows: If one is certain in the Buddha's vehicle, even if one indulges in the five afflictions and five desires, it is like a lotus in the mud; for him, the morality is perfect. There, "If one is certain in the Buddha's vehicle" means having intelligence that is based on the profound method and wisdom. It means that if equanimity is the foundation. Even if one indulges in the five afflictions and five desires, it is like a lotus that is not stained by mud. This is a statement showing that one is not attached to what is done. Just as it is said in the Pratimoksha vows that an action motivated by the thought of benefiting others changes from a defeat to a gross offense, and as it is desired in the Bodhisattva Sutra that rough actions seized by compassion not only have no fault, but also make the vows perfect, here, if seized by equanimity, no matter how the action is done, it will not be stained by faults. Otherwise, all the morality of the Hearers and the vows of the Bodhisattvas will become perfect. This means that if one is seized by the wisdom of the equality of Dharma, there will be no contradiction. In short, the vows of the Hearers are to refrain from actions that harm sentient beings. The vows of the Bodhisattvas are, in addition to refraining from actions that harm sentient beings, to engage in benefiting sentient beings. The vows of Secret Mantra are, in addition to refraining from actions that harm sentient beings and engaging in benefiting them, to practice the deeds of the Tathagatas. Furthermore, the vows of the Hearers are considered to be mainly based on perception and the actual basis. The Bodhisattva
Chinese
认为慈悲是主要（的因素）。密宗则认为智慧是主要（的因素）。此外，小乘是学习过去阿罗汉圣者的行为。菩萨是学习安住在大地的菩萨们的行为。密宗则是学习如来本身的行为。到此为止已经足够详尽了。应当进入正文，密宗大圆满的誓言，在一切的一切中都没有不净之处。因此，正如通过见地了悟本来清净一样，苦行和禁行也应如此清净地实行。这是为了密宗大圆满的誓言而收集的词句。通过这些词句的暗示，可以理解，见地不清净者的苦行和禁行也会逐渐变得不清净。像这样，在阐述了正文的意义之后，为了使所做之事有意义，作者进行了功德回向，即“见地之鬘，秘密之……”等等。其中，高低见地的差别如鬘一般次第相续排列，并且完整地包含了所需的内容，因此称为“见地之鬘”。“秘密”指的是口诀的意义，因为所有乘的意义都浓缩在简短的词句中，并作为口诀保存在心中。这些简短的词句像灯一样能够理解许多意义。因此，就像如意宝一样，应该珍爱、保密和隐藏，并保存在心中，所以称为“秘密之……”。另一方面，大圆满的意义是所有（法门）不共的，因此也应该用大悲心的方法来保密，所以称为“秘密之……”。“如盲人自开眼，如获眼者。”意思是说，就像从未见过各种形状的盲人，在某时因过去善业的力量而有可能自己睁开眼睛一样。同样，众生从无始以来就被无明遮蔽，智慧之眼失明，无法看到颠倒的意义。
English
It is believed that compassion is the main (factor). In Tantra, it is believed that wisdom is the main (factor). Furthermore, the Shravakas learn from the past Arhats. Bodhisattvas learn from the Bodhisattvas who dwell on the great earth. Tantra learns from the Tathagata himself. Enough has been elaborated. One should enter the text itself. In the vows of the Great Perfection of Tantra, there is nothing impure in all of everything. Therefore, just as one realizes the original purity through view, so too should asceticism and vows be practiced purely. These are words collected for the sake of the vows of the Great Perfection of Tantra. Through the implication of these words, it can be understood that the asceticism and vows of those with impure views will gradually become impure. In this way, after explaining the meaning of the text, in order to make the work meaningful, the author dedicates the merit, i.e., "This garland of views, secret..." and so on. Among them, the differences between high and low views are arranged in a sequential manner like a garland, and completely contain the necessary content, therefore it is called "Garland of Views." "Secret" refers to the meaning of the oral instructions, because the meaning of all vehicles is condensed into short phrases and kept in mind as oral instructions. These short phrases, like a lamp, can understand many meanings. Therefore, like a wish-fulfilling jewel, it should be cherished, kept secret, and hidden, and kept in mind, so it is called "Secret..." On the other hand, the meaning of the Great Perfection is uncommon to all (doctrines), so it should also be kept secret by the method of great compassion, so it is called "Secret..." "Like a blind man opening his eyes, like finding an eye." It means that just as a blind man who has never seen various shapes may at some time open his eyes by the power of past good deeds, similarly, sentient beings have been blinded by ignorance since beginningless time, and the eye of wisdom is blinded, unable to see the inverted meaning.