Chinese
阿闍黎应当为智慧低下者赞叹轮回的过患和寂灭的功德，并且通晓一切乘的次第，将其意义与弟子的根器结合，循序渐进地引导。如果对某些乘的方面不了解，经续中广泛记载，阿闍黎是不可以摄受弟子的。第二，分为总说和广说两部分。第一部分是：如此，因为以见解的差别而希求功德的果实，身体的苦行和改变自身先前状态的行为，即苦行，也会变成不同的差别。因为见解如同眼睛，如同如何裁决一样，苦行和苦行如同脚，会随之而行。因此，以见解的差别，苦行会变成有和无两种。没有苦行有两种：因为见解没有要修的，所以是世间庸俗之人和外道穷途末路者。凡是见解有要修的，苦行有四种：即与解脱道不相关的世间外道，是世间的苦行；以及成为出世间道的声闻的苦行、菩萨的苦行和无上的苦行。第二部分是：其中，上面在见解的章节中提到的世间庸俗之人，因为对因果愚昧，所以对取舍之处一无所知，因此没有苦行。外道穷途末路者，因为认为因果断灭，所以不追求对来世有益的事情，因此没有苦行。这两种是没有苦行的。在有苦行的一方，世间远行者，为了成就今生的权势财富等超越其他的事物，所以是具有洁净等苦行者。外道苦行者，为了清净有一个常我的存在，忍受寒热等折磨，依靠四方的火和上方的太阳，即五火，以及实行狗、猪等低劣的苦行，徒劳无益地颠倒行事。
English
The Acharya should praise the faults of samsara and the merits of nirvana to those of low intelligence, and be proficient in all the stages of all vehicles, and gradually guide them by combining their meaning with the disciple's experience. If one does not understand some aspects of the vehicles, it is widely stated in the sutras and tantras that the Acharya should not accept disciples. Secondly, there are two parts: a summary and a detailed explanation. The first part is: Thus, because one desires the fruit of merit through the difference of views, the asceticism of the body and the practice of changing one's previous state, that is, asceticism, will also become different distinctions. Because the view is like the eye, just as how it is judged, asceticism and asceticism are like the feet, and will follow. Therefore, due to the difference in views, asceticism will become either existent or non-existent. There are two types of non-existent asceticism: because the view has nothing to be cultivated, it is the ordinary person of the world and the extremist of the outsiders. Those who have something to cultivate in their view have four types of asceticism: the worldly asceticism of the worldly far-goers and the outsiders, which are not related to the path of liberation; and the asceticism of the Shravakas, the asceticism of the Bodhisattvas, and the unsurpassed asceticism, which have become the path of transcendence. The second part is: Among them, the ordinary people of the world mentioned above in the chapter on views, because they are ignorant of cause and effect, they do not know anything about what to take and what to abandon, so there is no asceticism. The extremist outsiders, because they believe that cause and effect are cut off, they do not pursue things that are beneficial to the next life, so there is no asceticism. These two are without asceticism. On the side of having asceticism, the worldly far-goers, in order to achieve the power and wealth of this life and other things that surpass others, are therefore ascetics with cleanliness and so on. The outsider ascetics, in order to purify the existence of a permanent self, endure the torment of heat and cold, rely on the fire in the four directions and the sun above, that is, the five fires, and practice inferior asceticism such as dogs and pigs, and act perversely in vain.
Chinese
将三种训练概括起来：不作任何恶业，这是指戒律的训练，比十不善业还要严重的是，如杀生、不予取、邪淫、妄语等，是属于违犯根本戒的四种行为等，要避免做这些不应做的事情。行持圆满的善业，这是指智慧的训练，以不颠倒地证悟四谛之义的智慧所涵盖，行持并获得圣道和果位的法。调伏自心，这是指心的训练，使心从外在的散乱中收摄回来，修习一心专注的禅定。这种方式是佛陀的教法，这是作为衡量标准的语句，不同于外道自在天等的教义，这是完全可以信赖的标准，是佛陀所教导的，是善说圣法和律藏。文中提到，由于这个原因，一切善与非善的法，都以世俗和胜义两种方式存在。就像这样，在世俗的意识中所显现的任何法，在胜义的意识中也会显现，因此被称为两者都存在。由于这个原因，身语行持善业，断除恶业，就是行持苦行和头陀行。上面在讲自佛的见地时，将苦行单独列出，而这里没有提到苦行，是因为与声闻乘相一致。菩萨的苦行是：为了将一切众生从轮回苦海中解脱出来，生起遍知智慧之心是誓言的根本。如果没有获得遍知智慧，就无法利益众生，因此要获得它，因是菩提心，根本是大悲心，究竟是善巧方便，这三者缺一不可。它的相违品是自性罪。菩萨有四种根本堕：舍弃菩提心是菩萨戒的相违品，因吝啬而不救护众生，以及以害心去损害众生，这两种是与大悲心相违背，以及对圣
English
Summarizing the three trainings: Do not commit any evil deeds, which refers to the training in discipline. Even more serious than the ten non-virtuous actions are things like killing, stealing, sexual misconduct, and lying, which are the four root downfalls, etc. One must refrain from doing these things that should not be done. Practice perfect virtue, which refers to the training in wisdom, encompassed by the wisdom that realizes the meaning of the four noble truths without distortion. One must practice and attain the noble path and the fruits. Subdue one's own mind, which refers to the training in mind, turning the mind away from external distractions and training in one-pointed concentration. This way is the teaching of the Buddha, which is a statement of measurement. It is different from the doctrines of external lords such as Ishvara. This is a completely reliable standard, taught by the Buddha, who has well spoken the holy Dharma and the Vinaya. It is mentioned that, because of this, all virtuous and non-virtuous dharmas exist in both conventional and ultimate ways. Just like this, any dharma that appears to the conventional consciousness also appears to the ultimate consciousness, therefore it is said that both exist. Because of this, engaging in virtuous deeds with body and speech, and abandoning evil deeds, is practicing asceticism and dhūta practices. Above, when discussing the view of the Pratyekabuddha, asceticism was listed separately, but here it is not mentioned because it is in accordance with the Shravaka vehicle. The asceticism of a Bodhisattva is: In order to liberate all sentient beings from the ocean of samsara, generating the mind of omniscient wisdom is the basis of the vows. If one does not attain omniscient wisdom, one cannot benefit sentient beings, therefore to attain it, the cause is the mind of enlightenment, the root is great compassion, and the ultimate is skillful means. These three are indispensable. Its opposing factor is the naturally negative. Bodhisattvas have four root downfalls: Abandoning the mind of enlightenment is the opposing factor of the Bodhisattva vows, not protecting sentient beings due to stinginess, and harming sentient beings with harmful intent, these two are contrary to great compassion, and to the holy
Chinese
舍弃乃是方便的相违品，如果未被那四者所摄持，而被悲心所摄持，那么也必须以身语来惩罚。在《菩萨戒二十颂》中说：菩萨以惩罚之业调伏众生，即使适合成为因缘，但如果惩罚之业不能利益众生，也会退失。以神通示现来诱骗、呵责和恐吓等，如果不是清净的加行，即使调伏，如果不这样做也会退失。那是什么原因呢？因为心怀悲悯和慈爱，心向善，即使粗暴也没有过错。这样说，如果动机被大悲心所摄持，那么一切法都是善的，无论表面上行持什么不善，也不会退失菩萨戒。总之，菩萨戒是以大悲心为基础而行持的。无上秘密的苦行是，仅仅依靠大誓言，如果对方便与智慧平等的大无上佛陀之乘生起极大的定解或确信，那么即使享用五烦恼和五妙欲，也像莲花不被淤泥沾染一样。对于那位殊胜的人来说，声闻的戒律和菩萨的戒律一切都会圆满。这样说，因为一切法本来就是平等性，所以对于那样的境界来说，悲心是本来就具足的，因此不能以不好的果来对待，不能依靠；嗔恨是没有自相的，因此不能舍弃，因为本来就是平等性。如果被那样的平等性的智慧所摄持，那么什么也不相违背，这是密意。总之，声闻的戒律是远离对众生的损害。菩萨的戒律是，在那之上加入利益。密咒的戒律是在那二者的基础上，效仿如来的事业而行持。此外，声闻的戒律是从作意和正行的角度以事业为主，菩萨是以悲心为主，密咒则被认为是智慧为主。还有，声闻是学习以前的圣者阿罗汉们，菩萨是学习安住在大地上的圣菩萨们。
English
Abandoning is the opposite of skillful means. If not grasped by those four, but grasped by compassion, then physical and verbal punishment must also be done. The Twentieth Bodhisattva Vow states: 'Even if a Bodhisattva's act of punishment is suitable as a means of taming beings, if the act of punishment does not benefit beings, it will still be a downfall. Even if taming through deception, scolding, threatening, and so on by displaying miraculous powers is not a pure application, it is still a downfall if one does not do so. Why is that? Because the mind is full of compassion and love, and directing the mind towards virtue, even if harsh, is without fault.' It states that if the motivation is grasped by great compassion, then all dharmas are virtuous, and whatever appears to be non-virtuous, the Bodhisattva's vows will not be broken. In short, the Bodhisattva's vows are practiced based on great compassion. The supreme secret asceticism is: 'Merely by the power of the great samaya, if one has great certainty or conviction in the supreme, unequaled Great Union of Method and Wisdom, the vehicle of the Buddhas, then even if one indulges in the five afflictions and the five objects of desire, it is like a lotus that is not stained by mud. For that supreme person, all the vows of the Hearers and the Bodhisattvas will be perfectly complete.' It states that because all dharmas are primordially of equal nature, compassion is inherently present, so it should not be relied upon with unsuitable results. Anger has no self-nature, so it cannot be abandoned, because it is primordially of equal nature. If grasped by such a mind of equality, then nothing is contradictory, this is the intention. In short, the Hearer's vows are to refrain from harming sentient beings. The Bodhisattva's vows are to engage in benefiting them on top of that. The Secret Mantra's vows are to practice and emulate the deeds of the Tathagatas on top of those two. Furthermore, the Hearer's vows are mainly about actions from the perspective of conceptualization and the actual basis, the Bodhisattva's are mainly about compassion, and Secret Mantra is considered to be mainly about wisdom. Also, Hearers follow the previous noble Arhats, and Bodhisattvas follow the noble Bodhisattvas who abide on the great bhumis.
Chinese
随后修学。密咒即是随学如来。如是，虽已现证法性平等，然对于如是全然未悟，以及仅悟得片面，安住于八乘之众生，并非不生起悲悯，乃是无缘之悲悯，自性任运而生。总而言之，密咒大平等之誓言，于一切之中的一切，皆无不净。如其所是，如证悟本初清净般，苦行与禁行亦如是清净而行持。如是，作密咒大平等誓言之重述语，显示其超胜于下乘之苦行与禁行。三、结尾之义。于所付嘱之口诀之法器，与已造之终结教诫二者中。初者为：将见解高低之差别，如念珠般次第安置，且摄集要义故，名为见解之念珠。秘密者，乃是将一切乘之义，摄集于简短之语，而置于可忆持之心要。以此简短之语，能令悟解众多义理之门，故如灯烛般，应如珍宝般隐藏与封闭。或另一种说法是，大圆满之义，非为一切所共通，故此甚深之法，即使以大悲之方便亦应保密。如盲者不见色，何时能以自之福德寻得珍宝，或自性上无法自外寻得般。无始无明所蔽之众生，何时能从见闻真正之义中，以宿世之福德，值遇善知识。由彼之加持，寻得三慧之眼。若有已寻得智慧与方便之能力，或具有忆持之自性，成为大圆满之法器之殊胜士夫，愿此为彼等而存在之珍贵口诀得与其相遇。如是作祈愿。二者为：名为见解之念珠之心要，乃大导师莲花生，自藏地返回后，于卡扎玛措莫董之内塘，住三年后，对法王子赤松德赞等
English
Subsequently, one learns. Mantra is to learn in the same way as the Thus-Gone One. Thus, although the equality of Dharma has been realized, compassion is not absent for those who have not realized it at all, or who have only realized a part of it, and who abide in the eight vehicles; rather, objectless compassion arises spontaneously as its very nature. In short, in all of the practices of the great equality of mantra, there is nothing that is impure in any way. Just as one realizes the purity from the very beginning, so too, asceticism and vows are practiced in a pure manner. Thus, it is composed as a concluding statement of the great equality of mantra's samaya, showing that it is superior to the asceticism and vows of the lower vehicles. Third, the meaning of the conclusion. Regarding the vessel to whom the instructions are entrusted, and the completed final instructions, of the two. The first is: because the differences of high and low views are arranged in a continuous sequence like a rosary, and the essentials are summarized, it is called a Rosary of Views. The secret is that the meaning of all vehicles is condensed into a few words and placed as a mnemonic instruction in the mind. Because these few words are a lamp by which many meanings are realized, they should be hidden and sealed like a precious jewel. Or, in another way, the meaning of Dzogchen is not common to all, so this profound Dharma, even with the means of great compassion, should be kept secret. Just as a blind person does not see forms, when will they find a precious jewel through their own merit, or naturally not find it from the outside? When will beings obscured by beginningless ignorance, from seeing and experiencing the true meaning, meet a virtuous friend through the merit of past lives? By their empowerment, may they find the eye of the three wisdoms. If there is a noble person who has found the ability of wisdom and means, or who has the nature of retaining it, and has become a vessel of the Great Perfection, may this precious instruction, which exists for their sake, meet with them. Thus, it is made as a prayer. The second is: the mnemonic instruction called the Rosary of Views, the great teacher Padmasambhava, after returning from Tibet, stayed for three years in Nethang of Drakmar Tsomogong, and to the prince Trisong Detsen and others