English
That is, among the five afflictions, which one is known the most, and like a stubborn character, even if the guru and Dharma friends teach and correct, one does not give up one's previous habits. Disobeying the teachings means disobeying the teachings of the guru and Dharma friends. Befriending evil friends refers to associating with two types of people who indulge in unwholesome deeds, as well as people like hunters, and those who do not pursue the meaning of Dharma. Acting carelessly refers to actions that are not approved by the Buddhas and Bodhisattvas of the pure lands, for people of medium capacity, it is an action that is unpleasant in their minds, and for people of lower capacity, it is an action that is actually done. Abandoning vows means making vows to do good, practice, and make merit, but not persisting in them and abandoning them. Not knowing satisfaction means that although there are various desires, such as food and wealth, one does not know satisfaction, just like the fire of the world. The second kind of desire is also the same as this. Liking to pretend to be holy means liking to pretend to be holy in order to let others see and feel good deeds and Dharma matters and things. What should be abandoned is: what is listed above. It is the same as understanding the ten good deeds, and merely abandoning them, the vows are fulfilled. Starting from twenty-one, it is the number of what is said. Preventing also means not letting it exist. So what will this become? It becomes the most supreme self-interest, that is, it will become one's own benefit, the vows are fulfilled, and all others like it. It becomes benefiting others, and through this meaning, both oneself and others are connected to the fruit, and through it it also becomes the meaning of Dharma, and it becomes the most supreme, that is, great. Everything refers to the combination practiced by all people, including ordinary people and tantric practitioners, and taking responsibility oneself is respect, which is also the fruit of the four meanings transformation, and also the fruit of guarding the vows. In terms of benefiting others, practicing the nature of two means the six perfections, that is, the six perfections such as generosity. The ten practices are: writing letters and making offerings and giving, listening and reading and holding, explaining and reciting, thinking and meditating. The actions of the four activities are: the actions of the four activities of pacifying, increasing, subjugating, and wrathful. Or, here it is from the perspective of the common vehicle, because it is an occasion for doing things that benefit others, so it is generosity, and kind speech, and beneficial action, and cooperation.
Chinese
是通過四種方式的事業來利益他人的教言。此外，與所化眾生相應，進入意義的方便不間斷的行為是什麼呢？就是聲聞等九乘，以及偏離此基礎的外道九派，如《經法之鏡》中所說。此外，所化六道眾生各自認可的行為，也是對應於所調伏的對象而顯現相應的修持。正如為了這個緣故，內道的一些人顯現黑暗一樣。而且，不是僅僅一種認可，而是一些與之相符的行為方式。這些的詳細區分，應在其他地方了解。所謂「無執著和恐懼地行持」，就像上師一樣，無論如何為了所化眾生的利益而宣說，都應在心性的狀態中了解，沒有能取和所取。對於行持不執著，以及下乘者、外道和六道眾生的行為，雖然與所化眾生相應地行持，但不會因為所說的理由而有墮落的恐懼和畏懼，因為那個意義而無所畏懼地行持。這也是在要點中，教導說那是佛陀的事業。以守護的方法來攝受眷屬有兩種，一是像富人的牧羊人一樣守護，所謂「守護的那些要計算數量」。例如，富人放牧眾多的羊，牧童的職責是，如果數量眾多且重要，沒有損失就能獲得獎勵，損失了就會受到懲罰。從這個角度來說，要具備強大的盔甲，一天三次計算是否完整，如果不完整就努力尋找方法，像晚上也一樣努力。進入殊勝乘的所依補特伽羅，在進入的門戶灌頂之時，領受誓言之後，要詳細了解它的根本和分支，因為它是殊勝和共同功德一切的基礎，所以非常重要，要日夜三次念誦和計算，如果不完整，就要努力補全。僅僅停留在那個位置是不夠的，要經常不散亂。像守護國王的寶庫一樣修持，就是憶念和正知的行為。守護國王的寶庫，如果能守護好就能得到文書，如果守護不好就會受到懲罰，所以要經常憶念和正
English
These are the teachings on benefiting others through the activities of the four modes. Furthermore, what is the practice of not obstructing the means of entering into meaning in accordance with the beings to be tamed? It is the nine vehicles, such as the Hearers, and the nine heretical schools that deviate from that basis, as explained in the Mirror of Dharma. Furthermore, the practices that are self-approved by the six types of beings to be tamed are also the manifestation of practices that correspond to those who are to be tamed. Just as, for this reason, some of the inner beings manifest darkness. Moreover, it is not just one kind of approval, but some ways of acting that are in accordance with it. The detailed distinctions of these should be understood elsewhere. "Practicing without clinging and fear" means that, like the superiors, no matter how it is explained for the benefit of the beings to be tamed, it should be understood in the state of mind itself, without object and subject. There is no clinging to practice, and although the practices of the lower vehicle practitioners, heretics, and the six types of beings are practiced in accordance with the beings to be tamed, there is no fear or apprehension of falling due to the reasons stated, and therefore one practices without fear. This is also taught in the main point that it is the activity of the Buddha. There are two ways to gather attendants through the method of protection: one is to protect like a rich man's shepherd, as it is said, "Those who are protected must be counted." For example, when a rich man grazes many sheep, the shepherd's duty is that if the number is large and important, he will receive a reward if there is no loss, and he will be punished if there is a loss. From this point of view, one must be equipped with great armor, counting three times a day whether it is complete or not, and if it is not complete, one must strive to find a way, just as one strives in the evening as well. When an individual who is the basis for entering the supreme vehicle receives vows at the time of empowerment, which is the gateway to entry, one must know its root and branches in detail, because it is the basis of all supreme and common qualities, so it is very important to recite and count three times day and night, and if it is not complete, one must strive to complete it. It is not enough to just stay in that position, one must constantly not be distracted. Practicing like guarding the king's treasury is the practice of mindfulness and awareness. Guarding the king's treasury means that if one can guard it well, one will receive documents, and if one cannot guard it well, one will be punished, so one must constantly remember and be
Chinese
就像大地一样不散乱安住，这里也像讲说守护所能守护的过失功德一样转变。日夜六时念诵回向，不是像在那些间隙中闲散而住，而是以正念不散乱，以正知观察是否散乱，像那样恒常安住而修持，称为行。完全不沾染罪过，自发成就誓言的体性，不超出修持道，所以是瑜伽。从道和果的功德中完全自在转变，所以称为自在。伟大是指，唯有这个殊胜乘，才是与其他不同的。如是吉祥普贤王如来续中所说。与普贤王如来同等福分。第四个共同要义是依止衰损之因，分为三部分。简略指示是：衰损转变之因是。一般来说，衰损之因是潜在的五种烦恼，但这个殊胜乘与下乘不同，五种烦恼本身不舍弃而清净为智慧，如说胜义菩提心，以及不舍弃的五种支分，如说知之誓言一样，证悟为智慧，烦恼自然不存住，如太阳精华的比喻所示。因此，这里就像看太阳的人的脸上突然被云遮蔽一样，显现运行的诸法，也是策动的因缘，并且以其力量显现，所以称为因。那些是什么呢？如说人法大臣行事等，说了区分于天法的人法，大臣是指，以世间的自主权而受到尊敬，以及以下属的供养两种事业，来做世间的愿望，也就是自己一方胜利和对方失败的方法。那些很重要，所以详细解释，以那事业积累的贪嗔之力的影响，与上师数量的心意相违背，以及与道友的心意相违背等。以政事和大臣的事务散乱的影响，会从语的誓言中散乱，并且以那些的影响，心的誓言秘密之水会泄漏。
English
Just as the earth remains without distraction, here too, it transforms like explaining the faults and merits of what can be protected. Having counted the dedications of the six periods of day and night, it is not like dwelling idly in those intervals, but with mindfulness not being distracted, with awareness observing whether there is distraction or not. To continuously abide and practice in such a way is called conduct. It is not at all tainted by faults, and the nature of the samaya is spontaneously accomplished. It does not go beyond practicing the path, therefore it is yoga. It is called mastery because it completely transforms freely from all the qualities of the path and the result. Greatness means that this supreme vehicle alone is different from others. As it is said in the glorious Kuntuzangpo's Tantra. Equal fortune with Kuntuzangpo. The fourth general meaning is relying on the cause of deterioration, which is divided into three parts. The brief indication is: The causes of deterioration are. Generally, the cause of deterioration is the five latent afflictions, but this supreme vehicle is different from the lower vehicles, so the five afflictions themselves are not abandoned but purified into wisdom, as it is said to be ultimate bodhicitta, and the five unabandoned limbs, like the samaya of knowledge, are realized as wisdom, and the afflictions naturally do not remain, as shown by the example of the essence of the sun. Therefore, here, just as the face of the one looking at the sun is suddenly obscured by clouds, the aggregates that appear to be moving are also the conditions for stimulation, and they appear by the power of that, so they are called causes. What are those? Such as saying human affairs, ministers acting, etc., saying human affairs that are distinguished from divine affairs, ministers refer to being respected by the autonomy of the world, and the two activities of supporting subordinates, to fulfill the desires of the world, that is, the method of one's own side winning and the other side losing. Those are very important, so explaining in detail, due to the influence of the power of attachment and aversion accumulated by that activity, disagreeing with the mind of the master number, and disagreeing with the mind of the friend, etc. Due to the influence of being distracted by politics and the affairs of ministers, one will be distracted from the samaya of speech, and due to the influence of those, the secret water of the samaya of mind will leak.
Chinese
并且，实践上，五种对境相遇时将其抛弃，不舍弃五种的意旨没有修习，接受五种超出时限，了知五种落入言辞的见解中，修习五种抛弃。共同的支分也因懒惰和散乱而超过时限，臣子的行为是誓言衰损的最大原因。自赞是通过佛法和世间的途径来赞美自己，这与身体誓言的衰损非常接近，从佛法的角度来说，与意誓的衰损非常接近。诋毁他人是，虽然与自赞相伴，但从自他的角度来看待成两种，从对境的角度来说，与身体誓言的衰损非常接近。说人坏话的人是上师和朋友，这也与身体誓言非常接近，其他的也应仔细考察。为了食物、财富和利益，以及为了世间的名声而聚集的集会，修习和依赖，就像世间的树木、赛马和盛大的供养仪式一样，要知道这与做臣子的行为相同。财物是对食物和财富的执着，是不舍得放弃的心，这也与身体誓言非常接近，其他的也应知道有细微的差别。抬高自己一方，只偏袒自己，而抛弃其他，这也与身体誓言非常接近，其他的要知道有细微的差别。喜欢酒和只喜欢它，这与世间臣子的行为相同，是根本和支分一切衰损的基础。自视甚高是，认为自己高大、优秀、功德大，因此常常轻视他人，这与身体誓言非常接近，其他的则认为差别很小。将见修行置之不理而懈怠，这是违背菩提心的誓言，言语超过时限，意誓不精进，以及成为支分誓言破损的原因，也是违背导师和朋友心意的因。将见修行置之不理，是因为没有坚定的信心，脱离了精进的铠甲，懈怠是不明白的舍弃，见解变得懈怠，菩提心的誓