Chinese
又，这三个表达的词语，也代表着它们所象征的三种戒律，这是圆满报身佛的教义的本质。这也是导师刚降生到世间时所说的。经文中说：所有区分善的法，如十善等；所有区分恶的法，如十恶等，在世俗谛中也是不同的。以世俗谛的善，能生于善趣；以世俗谛的恶，能生于恶趣。在胜义谛中也是不同的，因为极微尘在刹那间是相同的，因此观察它们是各自存在的。所谓“善的要行持”，根据上述的理由，善是要接受和行持的；恶即使能利益他人，也要舍弃，这是守护戒律的苦行；超越平凡人，进入约束自己行为的誓言，这就是修行。因此，这被称为“片面理解”，即没有如实证悟胜义谛的片面之法。菩萨的苦行是，以大悲心无法忍受三界的痛苦，为了他们的利益，次第经历十地，同时利益自己和他人，这被称为菩萨。因此，共同宣说了他们的行为和戒律。所谓“苦行是菩萨的戒律”，在第二十个章节中说：“不作顺缘之事。”意思是，如果承诺利益他人并开始修行，那就是为了他人的利益。虽然自己有能力促成顺缘，却不去做，比如不阻止罪恶的行为，任其发生；不鼓励行善，任其荒废。又说“促成顺缘”，如果大乘不利益，反而转向小乘，这也是菩萨的堕落。如果不能调伏却去调伏，也是不顺缘，是堕落。总之，如果能利益他人，就要承担一切。比如，慈悲的船夫如果不杀死手持短矛的黑人，就会失去菩萨戒，杀死他反而能保全，这就是促成顺缘而行事，不杀死就是不作为。不使用神通恐吓等等。
English
Furthermore, these three words of expression also represent the three disciplines they symbolize, and this is the essence of the teachings of the complete Sambhogakaya Buddha. This is also what the teacher said immediately after descending into the world. As the scriptures say: All dharmas that distinguish good, such as the ten virtues, and all dharmas that distinguish evil, such as the ten non-virtues, are also different in the conventional truth. With the good of the conventional truth, one can be born in higher realms; with the evil of the conventional truth, one can be born in lower realms. They are also different in the ultimate truth, because the subtle particles are the same in an instant, therefore observing them as existing separately. The so-called "good should be practiced," according to the above reasons, good is to be accepted and practiced; evil, even if it can benefit others, should be abandoned, this is the asceticism of guarding the precepts; surpassing ordinary people, entering the vow to restrain one's own behavior, this is practice. Therefore, this is called "partial understanding," that is, the partial dharma of not truly realizing the ultimate truth as it is. The asceticism of a Bodhisattva is that, with great compassion, they cannot bear the suffering of the three realms, and for their benefit, they sequentially go through the ten bhumis, benefiting themselves and others simultaneously, this is called a Bodhisattva. Therefore, their behavior and precepts are commonly taught. The so-called "asceticism is the Bodhisattva's precepts," in the twentieth chapter it says: "Do not act in accordance with favorable conditions." It means that if one promises to benefit others and begins to practice, that is for the benefit of others. Although one has the ability to bring about favorable conditions, one does not do it, such as not preventing sinful actions, allowing them to happen; not encouraging virtuous actions, allowing them to be neglected. It also says "acting in accordance with favorable conditions," if the Mahayana does not benefit, but instead turns to the Hinayana, this is also a downfall of the Bodhisattva. If one tries to subdue those who cannot be subdued, it is also not in accordance with favorable conditions, it is a downfall. In short, if it can benefit others, one must take on everything. For example, if a compassionate boatman does not kill the black man with a short spear, he will lose the Bodhisattva vow, killing him instead preserves it, this is acting in accordance with favorable conditions, not killing is inaction. Not using miraculous powers to threaten, etc.
Chinese
如果以神通和幻术等进行恐吓，在使该地转向善法的时候，有方便和能力却不那样做，是菩萨的堕落。等等包括用欺骗、施舍贿赂等任何方法使众生行善，这是菩萨的学处。如果不那样做，就是违背菩萨。因此，菩萨的苦行完全是为了利益他人。如果那样做，可以修持任何法。其理由是：“为了慈悲和爱”。慈悲是，对于一切的因、缘、果都一直处于痛苦的延续中，感到悲伤而无法忍受，心被夺走。爱是，通过加行、正行、后行三者，使他们脱离痛苦，安置于安乐的状态。因此，菩萨具有这两种心念的力量。心善无罪，意思是，心善是指，从一切因、缘、果的角度来看，为他人着想的善良心念，没有黑法，像海螺一样洁白，因为这个根本，所以说无罪。意思是，如果心是白色的，即使行为是黑色的，也很容易净化。例如，国王像火一样。如果为了众生的利益，即使做了不善的行为，也不会被罪过沾染，就像猎人和妓女的故事一样。经书中说，如果以大悲为基础，那么为了利益众生所做的一切行为，无论行善还是作恶，都会为了他人的利益，因此不会破坏自己的戒律。总之，无论身语意做什么，都以慈悲为基础，仅仅是为了利益众生，就像不依赖自身利益一样。密宗的行为有两种。平等行为的行为是：“无上的苦行是”等等。这里密宗有外内六种，没有区分的是，一般密宗的见行平等。没有分别地趋向一致。通过宣讲这个，其他的也自然而然地知道。直接和间接地宣讲。无上的密宗乘，是任何乘都没有触及的，最终的果的
English
If one has the means and ability to turn a place towards virtue by intimidating with magic and displays of power, but does not do so, it is a downfall for a Bodhisattva. Etc., includes leading beings to virtue through deception, giving bribes, or any other means. This is the training of a Bodhisattva. If one does not do these things, it is contrary to a Bodhisattva. Therefore, the asceticism of a Bodhisattva is solely for the benefit of others. If it is for that, then one should practice anything. The reason for this is: "For the sake of compassion and love." Compassion is being tormented and unable to bear the fact that all causes, conditions, and results are constantly in a state of suffering, and the mind is stolen away. Love is the aspect of placing them in happiness, separated from suffering, through the three: preparation, actual, and subsequent. Therefore, a Bodhisattva has the power of these two thoughts. "There is no fault in a virtuous mind," which means that a virtuous mind is, from the perspective of all causes, conditions, and results, a good thought for others, free from black dharma, like a conch shell, and because of this root, it is said to be without fault. It means that if the mind is white, even if the action is black, it is easy to purify. For example, a king is like fire. If it is for the benefit of sentient beings, one is not tainted by the fault of practicing non-virtue, like the story of the hunter and the prostitute. It is said in the scriptures that if one is always seized by great compassion as the basis, then all the dharmas practiced for the benefit of beings, whether virtuous or non-virtuous, will be for the benefit of others, and therefore one's own vows will not be broken. In short, whatever one does through body, speech, and mind, one practices solely for the benefit of beings, based on compassion, as if not dependent on one's own benefit. There are two types of conduct in Secret Mantra. The conduct of equal conduct is: "The unsurpassed asceticism is," and so on. Here, there are six outer and inner Secret Mantras. What is not distinguished is that, in general, the view and conduct of Secret Mantra are equal. Undifferentiated, they are in harmony. By teaching this, the initial ones are also known implicitly, and the direct and indirect are taught together. The unsurpassed Secret Mantra vehicle is the ultimate fruit that no vehicle has touched.
Chinese
自性近圆满大。其不间断守护和共同行持的教导是，名为苦行。自性是，二元的一切于平等性中任运成就。如《大誓言经》中所说，唯独宣说果平等性，故为大誓言。其经是《秘密藏》的誓言品第十九品。若于佛陀乘决定，是指，此果乘名为佛陀，内外一切法于平等性中成佛，于普贤王如来的身语意中当下显现，以道和果二者究竟之义一时成办，故说若于乘决定。自性和，相两种。名相是，以誓言之法不退失而修持的力量，三摩地也如所缘而能成办，以四种证悟和四种平等，一切法于普贤王如来的意趣中任运成就，无有变异，是为决定。彼时，烦恼五欲皆行持。是指，所断的五种烦恼，和众生所受用的五种欲妙，以“皆”字的含义，下文是指被视为罪恶之业的十不善业，和五无间罪等。彼等从不间断的层面上行持，是指，对于远离执著，如虚空般智慧超脱的补特伽罗来说，即使行持也不会被沾染。其譬如莲花于泥中，是指，莲花虽然生长在泥中，却不会被泥土的过患所沾染，而且颜色圆满。不但不被沾染，而且因为生长在泥中，反而使莲花的香味和颜色更加鲜明。同样，对于和泥土相似的所说的轮回之法，即使行持，过患的根本是能取所取，对于能取所取清净如虚空者来说，不会被沾染。不但如此，五种烦恼等轮回之法显现为自生智慧，如同莲花由泥土所生。对此，一切伟大的功德皆为自显现。对此，戒律圆满。是指，对于如是的所依补特伽罗来说，有声闻的戒律。圆满是指，菩萨的律仪。
English
The very nature is the Great Perfection. Its uninterrupted protection and the common conduct taught are called asceticism. The nature is that all dualistic phenomena are spontaneously accomplished within equality. As stated in the Sutra of the Great Samaya, it is the Great Samaya because it solely reveals the equality of the result. Its sutra is the nineteenth chapter of the Samaya section of the Secret Essence. If one is certain in the Buddha Vehicle, it means that this result vehicle is called Buddha, because all internal and external dharmas are enlightened in equality, and are manifested in the body, speech, and mind of Samantabhadra in this very moment. Since it accomplishes both the path and the result simultaneously with the meaning of ultimate completion, it is said that if one is certain in the vehicle. There are two aspects: nature and appearance. The categories are that by the power of practicing the samaya teachings without degeneration, one can accomplish samadhi as intended, and with the four realizations and four equalities, all dharmas are spontaneously accomplished in the intention of Samantabhadra, without any change, which is called certainty. At that time, even if one engages in the five afflictions and five desires, it means the five afflictions to be abandoned, and the five desirable qualities enjoyed by all beings. With the word "all," the following refers to the ten non-virtuous actions considered as dark deeds, and the five heinous crimes, etc. Even if one engages in them from the perspective of non-interruption, it means that for a person who is free from clinging and whose wisdom is like the sky, even if they engage in them, they are not tainted. Its example is like a lotus in the mud, which means that although the lotus grows in the mud, it is not tainted by the faults of the mud, and its color is perfect. Not only is it not tainted, but because it grows in the mud, it makes the fragrance and color of the lotus even more vivid. Similarly, for the spoken dharmas of samsara that are similar to mud, even if one engages in them, the root of the fault is the grasping of subject and object. For those whose grasping of subject and object is pure like the sky, they are not tainted. Moreover, the dharmas of samsara such as the five afflictions appear as self-arisen wisdom, just as the lotus is born from the mud. To this, all the great qualities are self-manifest. To this, the discipline is perfect. It means that for such a basis, there is the discipline of the Shravakas. Perfect means the vows of the Bodhisattvas.
Chinese
并且，将密咒的誓言之果显现，认为圆满是无有穷尽的守护，一切皆由觉性本身而来，没有其他，以种类圆满故称为殊胜。或者，戒律殊胜，指的是三种戒律。别解脱戒是具有如此见解，如所说即使享用业和烦恼，也无有再次造作之意，领悟到这一点，就是从根本上脱离罪过，是别解脱戒。如果为了他人的利益，即使享用四根本罪等，也能为了他人的利益而转变，这就是成办利益的戒律。三身不变，大圆满的身语意不退失，是积累善法之戒律。如经中所说，轮回与涅槃的一切法，从一开始就具备平等四性或二性的体性，超越法界平等性之自性，没有衰损，因为三界在自证中显现的缘故，如同下者一样，也不需要特别依仗对境和有境的悲悯，因为与自性大悲无有分离的缘故。从那个基上，嗔恨是无法断除的，意思是说，嗔恨具有与九种恼怒心相应的特征，觉性与菩提心合一，没有对境，如同虚空不显现为实物一样，嗔恨根本不成立，并且不间断地显现，也是心性之中的无自性。总之，对于根本不成立的事物，就说无法断除。那么，如果一切法都变成平等性，大乘道的体性——悲悯，岂不是完全不存在了吗？为了显示并非如此，所以说“对于那些没有证悟的人”等等。所谓“如此”，指的是上述平等性的意义。没有证悟，指的是没有体验到那个意义。那些人有两种，一种是完全没有证悟的三界众生，另一种是没有如实证悟，以智慧的次第差别而分的八乘行者，也不是不会生起悲心。一般来说，对于三界众生，也不是不会生起悲心，因为各自的智慧所产生的显现能够成办利益，并且不会中断，这也是自性的事业，并且证悟了这一点。