English
In 'My Commentary,' the term 'letters' (yi ge) refers to all phenomena being merely designated by names, phrases, and letters, without being inherently established. Although this is the case, it is also said that appearances manifest as the wheel of body and wisdom, and the great accumulation of merit and wisdom is perfectly complete. However, 'letters' are unchanging, originating from the sound of 'A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A),' as stated in the 'Namasangiti': 'Letters are supreme and utterly pure.' When quoted in the 'Great Commentary, Vimalaprabha,' it says: 'Unchanging, supreme, and utterly pure.' This means that light emanates from the great assembly of the mandala wheel, which is devoid of the duality of change. 'In that place' refers to the state of non-learning union, thus abiding in the spontaneously accomplished state. The way of abiding in the spontaneously accomplished state does not refer to the spontaneously accomplished wisdom that pacifies coarse effort from the eighth bhumi onwards, but rather to the meaning of attaining Buddhahood in a short lifetime during the degenerate age. That is, a person of great intelligence understands that all aggregates and elements abide from the beginning as the basis for attaining Buddhahood, thereby intensifying habituation or strengthening its force. Therefore, if one skillfully uses as a path a dharma that has been present from the beginning, and quickly proceeds to the supreme state of omniscience, this skillful means of unsurpassed mantra is not something that ordinary people of meager intelligence can accomplish. The reason for this is that even if ordinary people hear and contemplate it, they find it very difficult to truly understand this state, and therefore do not believe that it is true, infallible, profound, and difficult to fathom. Because they do not believe, and because the truth and profundity are difficult for the minds of most people to understand, they compare it to their own experiences, thinking that everything else is the same, and thus slander superior individuals, giving rise to a mind of refutation. Therefore, it should be kept strictly secret. It is for this reason that the Tathagata taught the secret vehicle. Therefore, until the wisdom that realizes without error that all dharmas are primordially enlightened arises, if one benefits beings with the small intention of the lower vehicle, and teaches the Dharma arbitrarily without considering the disciple's capacity, the disciples will be wasted. As Arya Deva said: To whomever,
Chinese
快乐啊！因此，那应该首先被实践。对于已经退失的人来说，它无论如何也不是正法的法器。如是说。因为那个理由，为了不浪费可调伏的众生，或者为了那个目的，导师应该精通所有使共同的乘成熟相续，然后引导进入非共同的乘的门径。如果不了解显密乘的某些方面，就不能被视为导师，这是从续部海中出现的。第二部分分为：概要说明和详细解释。第一部分是：如此，由于见解的差异，与此相关的苦行和行为方式也会有很多相互差异的区分。如果详细展开，则无法说完。但在这里，倾向于将它们分为直接的和间接的两种。第二部分分为：间接产生的和主要内容两种。第一部分是：没有苦行的是：世俗之人以及穷途末路之人。其理由是：那些人为了获得解脱，不会为了来世的利益而进行苦行，因为他们只重视今生的享乐。第二部分是：什么是存在的苦行呢？那有四种：世间的苦行和三种超越世间的苦行。其中第一种是顺世外道和耆那教徒。顺世外道安住于修持长寿和财富等成就的秘密咒语，耆那教徒则追求自己所期望的解脱，进行诸如五火和牛戒等使身体受苦的苦行。然而，《释量论》中说：因为慈爱等与愚痴不矛盾，所以不能彻底断除过失。以及：这会耗尽沉重，但因为不是有形之物，所以罪恶不沉重。等等，如其所说。因为那些宗派没有修持与存在的根本和执着直接对立的道路，所以无论如何也无法超越世间，即存在的范围。玛蒂·齐扎说：你的教法之外的生
English
Joy! Therefore, that should be practiced first. For those who have declined, it is by no means a vessel of the true Dharma. Thus it is said. Because of that reason, in order not to waste the beings to be tamed, or for that purpose, the teacher should be skilled in all the ways to mature the continuum with the common vehicle, and then lead into the uncommon vehicle. If one does not know some aspects of the Sutra and Tantra vehicles, one cannot be regarded as a teacher, this comes from the ocean of Tantras. The second part is divided into: a brief explanation and a detailed explanation. The first part is: Thus, due to the difference in views, the asceticism and conduct associated with it will also have many distinctions of mutual differences. If explained in detail, it is not enough to say. But here, it is considered to explain them in two ways: directly and indirectly. The second part is divided into: arising indirectly and the main point. The first part is: Those who have no asceticism are: ordinary worldly people and those who are at their wit's end. The reason for this is: those people do not practice asceticism for the sake of attaining liberation, thinking about the benefit of future lives, because they only value the pleasures of this life. The second part is: What is the asceticism that exists? There are four types: worldly asceticism and three types of asceticism that transcend the world. The first of these are the Lokayata and the Jainas. The Lokayata abide in the practice of secret mantras for achieving longevity and wealth, etc., and the Jainas seek the liberation they desire, practicing asceticism that causes suffering to the body, such as the five fires and the vows of cattle. However, in the Pramāṇavārttika it says: Because love, etc., are not contradictory to ignorance, they do not completely cut off faults. And: This will exhaust heaviness, but because it is not a form, sin is not heavy. Etc., as it is said. Because those systems do not practice a path that directly contradicts the root and clinging of existence, no matter what they do, they cannot transcend the world, that is, the realm of existence. Mati Citra said: Birth outside your teachings
Chinese
无明所蒙蔽，乃至有顶之间，也证成痛苦也会产生。如是说。因此，说是世间的苦行。关于来世方面，有声闻的苦行、菩萨的苦行和无上的苦行。意义就在于此。再次在论典中阐述的是，其中，偏颇是因为对因果愚昧而没有苦行。断灭是因为视作断见而没有苦行。远投是因为成就今生的殊胜而有洁净等的苦行者。外道是因为为了清净常有的我，而折磨身体，依靠五火等苦行和邪行。这些很容易理解。声闻的苦行是，《律经》中说：诸恶莫作，众善奉行，自净其意，是诸佛教。这是指在增上戒学方面，断绝恶行的门径，即诸恶莫作；在增上定学方面，安住于舍弃禅定的轮转，即众善奉行；在增上慧学方面，断绝烦恼的束缚，即自净其意。佛陀教法的要点都汇集于此。此处的分界线是，认为所有善与非善之法，在世俗和胜义谛中都真实成立而各自存在，并且被特殊的出离心所引导，如法受持别解脱戒后，行持行善断恶的苦行和律仪。主要是第一句的词句作为分界线。在善与恶二者都成立为真实的观点上，虽然有很多争论的方式，但如果按照声闻部的观点来看，似乎与任何观点都不矛盾。菩萨的苦行是，在菩萨戒二十颂中说：不为顺缘而行事，不做神通恐吓等事。
English
Obscured by ignorance, even up to the peak of existence, it is proven that suffering can also arise. Thus it is said. Therefore, it is said to be worldly asceticism. Regarding the aspect of the afterlife, there are the asceticism of the Hearers, the asceticism of the Bodhisattvas, and the unsurpassed asceticism. The meaning is exhausted there. Furthermore, what is taught in the scriptures is that, among them, partiality is due to ignorance of cause and effect, hence there is no asceticism. Annihilation is due to viewing it as annihilation, hence there is no asceticism. Projecting afar is having ascetics with purifications, etc., in order to achieve the excellence of this life. Non-Buddhists are those who torment the body and rely on five fires, etc., and practice wrong conduct, in order to purify the self that is permanent. These are easy to understand. The asceticism of the Hearers is, as stated in the Vinaya Sutra: "Do no evil, cultivate all good, purify one's mind, this is the teaching of the Buddhas." This refers to cutting off the gateway of misconduct by empowering the higher training in morality, which is "do no evil"; abiding in the wheel of renunciation and meditation by empowering the higher training in concentration, which is "cultivate all good"; and cutting off the bonds of afflictions by empowering the higher training in wisdom, which is "purify one's mind." The essential points of the Buddha's teachings are all gathered here. The dividing line here is that all virtuous and non-virtuous dharmas are viewed as truly established and existing separately in both conventional and ultimate truth, and are led by a special mind of renunciation. After properly taking the Pratimoksha vows, one practices asceticism and discipline of doing good and abandoning evil. Mainly, the words of the first line serve as the dividing line. Although there are many ways of arguing in the context of viewing both good and evil as established in truth, if viewed from the perspective of the Hearer school, it does not seem to contradict any view. The asceticism of the Bodhisattva is, as stated in the Twenty Verses on the Bodhisattva Vows: "One does not act for favorable conditions, one does not do miracles, threats, etc."
Chinese
具有慈悲和爱心，心中善良没有过错。正如经文所说，如果以想要从轮回痛苦中解脱一切众生的伟大慈悲心来摄持，那么一切法都将变成大乘。虽然说“法”这个词有十种用法，但这里所说的“法”指的是道路。因此，无论表面上或看起来是行善还是作恶，都不会使菩萨的戒律退失，因为菩萨的戒律总的来说是以伟大的慈悲为基础而行持的，就像伟大的密法中精通方便的导师，源于伟大的慈悲一样。因此，这句话的意思是，诸佛之子的行为，如布施等一切方便和智慧，之所以能获得名为福德和智慧资粮，根本在于伟大的慈悲。如果被慈悲摄持并为了众生的利益，那么即使是杀生和恐吓等行为，也会变成善的资粮，更何况其他的善行呢？但这绝不是说杀戮是佛子苦行的戒律，需要知道详细内容，可以参考吉祥寂护的《二十颂》的注释。无上密咒的苦行是，伟大的誓言经中说：如果完全确定在佛陀的乘中，即使享用五种欲望，也像莲花在泥中一样，对于他来说，戒律是圆满的。正如金刚藏庄严经中所说，为了对治四种贪欲，宣说了四个伟大的密咒续部。因此，为了密咒的目的而要调伏的对境，一定是能够巧妙地将烦恼转化为道路的特殊之人。因为他们具有证悟一切法本性平等的智慧，以及不舍弃所调伏众生的伟大方便。如果为了他人的利益，在行使降伏等行为时，就像经中说的那样，生起嗔恨之心，在特殊的场合，慈悲是不能依赖的，嗔恨是不能舍弃的，即使不特意舍弃，也像木中生的虫子吃木头一样，会成为解脱的障碍，所以（嗔恨）是清净诸法的助伴。
English
Having compassion and love, and a mind of virtue is without fault. As it is said, if one is seized by the great compassion of wanting to liberate all sentient beings from the suffering of existence, then all dharmas will become the Great Vehicle. Although it is said that there are ten meanings to which the word "dharma" applies, here "dharma" is said to refer to the path. Therefore, whether one outwardly or seemingly engages in virtue or non-virtue, the vows of a Bodhisattva will not be diminished, because the vows of a Bodhisattva are based on great compassion. Like the leader in the great secret skillful means sutra, arising from great compassion. Therefore, this phrase means that the actions of the sons of the Buddhas, such as generosity and all skillful means and wisdom, obtain the name of the accumulation of merit and wisdom because the root depends on great compassion. If it is seized by that and becomes for the benefit of sentient beings, then even killing and intimidation, etc., will become an accumulation of virtue, what need is there to mention other virtuous deeds? But it is definitely not the case that killing is taught as the asceticism of the sons of the king. The details must be learned from the commentary on the Twentieth Vow of Glorious Shantarakshita. The unsurpassed asceticism of mantra is: In the Sutra of Great Samaya it says: If one is certain in the Buddha's vehicle, even if one enjoys the five desires, it is like a lotus in the mud, for him, discipline is perfectly complete. As it is said in the Vajra Heart Ornament, the four great tantra classes of mantra are taught as antidotes to the four types of desire. Therefore, the disciple to be trained for the sake of mantra is definitely only a special person who is able to skillfully engage in transforming afflictions into the path. Because they have the wisdom of realizing that all dharmas are equal from the beginning, and the great skillful means of not abandoning the beings to be tamed with compassion. If it is for the benefit of others, at the time of manifest actions, etc., like it is said in the sutras, generating a mind of hatred, in special circumstances, compassion is not to be relied upon, and hatred is not to be abandoned, even if it is not intentionally abandoned, just as a worm born from wood eats the wood itself, it will become an obstacle to supreme liberation, so (hatred) is a companion for purifying all dharmas.