English
etc. Anyone who, through practice, possesses the ability to manifest results is the path, specifically referring to the unsurpassed yoga tantra path here. The term "gying" refers to the six factors: two causes and four conditions, which, like a grass fire, arise from the object and instantaneously infuse power, representing the path of skillful means and wisdom. Considering the generation and completion stages, the contaminated paths include the great, medium, and so on, while the uncontaminated ones infuse power, transferring from higher to higher, which is called the continuum. "To" indicates establishing this as the basis. Those beings who enter this realm and possess excellent faculties abide in the three trainings. The three trainings generally refer to: the Vinaya Pitaka, which mainly emphasizes higher discipline; the Sutra Pitaka, which mainly emphasizes higher concentration; and the Abhidhamma Pitaka, which mainly emphasizes higher wisdom. One who is skilled in the three pitakas is called abiding. The three vows of the vehicle are: the vows of the Hearers, the vows of the Bodhisattvas, and the vows of the Secret Mantra. The lower is perfected in the higher, and the lower is transformed into the higher, abiding in a way that is inseparable. In particular, the three trainings of Secret Mantra are view, conduct, and meditation. For example, just as the limbs of a sentient being's body are complete, possessing the ability to manifest results, abiding means inseparable, unified. Then what does one do? Manifesting the two benefits, which, from the perspective of the nature of what is practiced, are the two aspects of supreme and common, or from the perspective of qualities, are the two aspects of self-benefit and other-benefit. So, are these also present in the common vehicle? Here it says, "The cause also manifests," meaning that with the direct perception of the senses, it can be accomplished in one lifetime. Therefore, the path of the supreme vehicle can accomplish the deeds of the Buddha immediately. It is not that one person subdues all, but to explain the necessity of specifically proclaiming the vehicle, because some of the inner factions are dark. etc. Here, because it is distinguished from the outsiders, it is called the inner path, and within it, because the factions are different, it is said "some," referring to the nine vehicles. Those are also darkness, here the original text is unclear, if the original text is found it needs to be supplemented. The nature of some vehicles appears to contradict others, like an owl's
Chinese
就像他人眼中的黑暗一样，大乘的应取之行变成了小乘的应舍之行。秘密真言和菩萨也是如此。如同显现和所化众生的心识一样，因此，用一种乘来调伏所有所化众生的相续是不合理的，就像声闻乘和秘密真言乘一样。在这样的基础上，要知道以何种乘和方式来调伏何种所化众生，以何种与所化众生心识相符的行为来调伏。以与小乘二者相符的行为来利益那些有缘的补特伽罗，大乘和秘密真言乘也是如此。为了适应所化众生的心识而宣说的功德，就是按照所化众生的根器次第修行等等。将九乘次第的所化众生根器与相应的乘相结合来宣说，就像将声闻乘的所化众生根器与相应的乘相结合，从而次第利益他们；将菩萨的所化众生与相应的乘相结合，从而次第利益他们；外内六密也是如此。像这样修行是佛陀的真实事业，就像如意宝轮王一样，随着所化众生的心量而显现。如是宣说。像这样具有意义的瑜伽士，虽然身体是人，但心却安住在佛的境界中，对于众生的身体具有清净的意念，正如《法镜》中所说。因此，如果精通殊胜乘的道路，能够任运自成地利益自他一切众生，那么从本质上来说就是圆满的。正如《观鬘论》中真实所说：金刚上师也应该精通内外一切方面，仅仅了解某些方面是不能胜任上师之位的。利益众生的方式也有两种：暂时来说，要让那些具有某种乘根器的人感到满足；究竟来说，要通过次第引导，将他们与最殊胜的乘相结合。如是宣说了开头的意义之后，接下来是正文中的两个要点，即“如果将此作为教法的核心”。“核心”是指有缘的补特伽罗所承诺而不违背的，即根本和支分。对此，有些人……
English
Just as the darkness in the eyes of others is similar, the practices to be adopted by the Mahayana become the practices to be abandoned by the Hinayana. The same is true of secret mantras and Bodhisattvas. Just as appearances and the minds of those to be tamed are, it is not reasonable to tame the minds of all those to be tamed with one vehicle, just as with the Hearers and Secret Mantras. On such a basis, one should understand which vehicle and which method are suitable for taming which beings, and which conduct is suitable for taming the minds of those to be tamed. The conduct that is in accordance with the two Lesser Vehicles is the kind that benefits those individuals who are the basis, and the Great Vehicle and Secret Mantra are also the same. The qualities of teaching in accordance with the minds of those to be tamed are the gradual practices of the occasions of those to be tamed, and so on. The vehicles are also taught in the same way, in conjunction with the occasions of those to be tamed of the nine vehicles in order. By combining the occasions of those to be tamed of the Hearer's Vehicle with the occasions of that vehicle, one gradually benefits them. By combining the Bodhisattva's occasions of those to be tamed with the occasions of that vehicle, one gradually benefits them. The six outer and inner Secret Mantras are also practiced in the same way. That is the actual activity of the Buddhas, like a wish-fulfilling jewel king that arises in accordance with the measure of the minds of those to be tamed. That is what was said. A yogi who possesses such a meaning, although his body is human, his mind dwells in the state of Buddhahood, and he has a pure intention towards the bodies of beings, as stated in the Mirror of Dharma. Therefore, if one is skilled in all aspects of the supreme vehicle's path, and spontaneously accomplishes the benefit of oneself and others in all directions, then the essence of meaning is complete. As it is truthfully stated in the Garland of Views, the Vajra Master should also be skilled in all aspects, both inner and outer, and it is not permissible for a master to occupy the seat of a master by knowing only a few aspects. There are also two ways of benefiting beings: temporarily, one should satisfy the minds of those who possess the capacity for whatever vehicle they have; and ultimately, one should connect them to the supreme vehicle through a gradual process. Having thus explained the meaning of the introduction, the two main points of the text are indicated, namely, "If this is taken as the body of the teaching." "Core" refers to what the qualified individual has promised and does not transgress, namely, the root and branches. Some people...
Chinese
据说，通过区分誓言，可以从实现果位的方法或修持的支分续部的十种事物中分离出来。这个“此”字是指近处的事物，即指明那所要表达之物的能表达的这部论典。经文中说，这是由普贤王如来以量度所说的经文，简要地概括了《摧毁续》所阐述的教法之义，并以身体的形式安立。这十种事物，即自性、分类等，在之前的誓言部分也必须明确阐述，这是为了让后世那些智慧低下的人更容易理解，因此在经文中详细地阐述。之所以这样安排顺序，是为了让作为所依的补特伽罗们能够知晓誓言是什么样的，以便在心中理解其总义。首先，如果只阐述誓言之义的自性，那么随着道路的进展，很难真正理解其意义，为了消除这种困难，所以详细地划分了分类，以便在心中能够清晰地理解。即使只了解分类，如果不守护和修持，就像穷人家里有宝藏一样，功德也不会显现。因此，就像解释守护的方法一样，从两个方面详细地阐述。即使这样修持，由于众生具有颠倒分别的自性，也会出现不和谐和破损。为了阻止其因，使果位不出现破损，所以阐述了破损之因。如果破损，那么此生的过患就是来世堕入恶趣的先兆，因此立即阐述了先兆。破损的过患是内外转向恶趣，就像知道喝毒的痛苦就不会去喝毒一样，通过厌恶三恶趣的痛苦来阐述舍弃过患。功德是暂时和究竟的果位，通过对其生起渴望，从而努力守护，因此在其后阐述。补救的方法是，如果破损，就不同于小乘，就像解释七种大的方法一样，因此立即阐述了补救的方法。譬如，殊胜大乘的誓言本身就是道的真实基础，是产生果位的基础，等等，因为它非常重要，所以阐述了象征它的譬喻。譬如，无论在锦缎上显现出什么样的图案和形象，其本质都是锦缎。这里有九种分类。
English
It is said that by distinguishing the vows, one can separate them from the ten things of the tantric substance of the means to accomplish the fruit or the branch of practice. This "this" refers to the object that is near, that is, this text that expresses the object to be expressed. The scripture says that this is the scripture spoken by Samantabhadra with measure, which briefly summarizes the meaning of the Dharma taught by the Destroying Tantra and establishes it in the form of a body. These ten things, namely, nature, categories, etc., must also be clearly explained in the previous section on vows, which is for the sake of making it easier for later generations of people with weak intelligence to understand, so it is explained in detail in the scripture. The reason for arranging the order in this way is so that the individuals who are the basis can know what kind of vow it is, so that they can understand its general meaning in their minds. First, if only the nature of the meaning of the vow is explained, then as the path progresses, it will be difficult to truly understand its meaning. In order to eliminate this difficulty, the categories are divided in detail so that they can be clearly understood in the mind. Even if one only knows the categories, if one does not protect and practice them, it is like having a treasure in a poor person's house, and merits will not appear. Therefore, just as the method of protection is explained, it is explained in detail from two aspects. Even if one practices in this way, due to the nature of sentient beings' inverted discriminations, disharmony and breakage will occur. In order to block its cause and prevent the fruit from being broken, the cause of the breakage is explained. If it is broken, then the fault of this life is a sign of falling into the lower realms in the next life, so the sign is immediately explained. The fault of breaking is that the inner and outer turn to the lower realms, just as knowing the pain of drinking poison will not drink poison, by being disgusted with the pain of the three lower realms, it is explained to abandon the faults. Merit is the temporary and ultimate fruit, and by generating longing for it, one strives to protect it, so it is explained after that. The method of restoration is that if it is broken, it is different from the Hinayana, just as the seven great methods are explained, so the method of restoration is immediately explained. For example, the vow of the supreme Mahayana itself is the true basis of the path, the basis for generating the fruit, and so on, because it is very important, the metaphor symbolizing it is explained. For example, no matter what patterns and images appear on a piece of silk, its essence is silk. Here there are nine categories.
Chinese
无论愚者的想法和言语如何显现，都显现在平等性、心性的状态中，不从那儿移动，在那儿没有二元性，这被称为平等的誓言。也可以称为简要。因为所有的誓言都显现在那儿，并且在那儿没有二元性，所以被称为根本的根本。数量的确定性，例如，所有方向都聚集在十方刹土中，不需要更多。即使做了十等等，也不能用一等等来补足。同样，这部论著所要表达的意义，被有缘者修持，也大多是从最初修行者的角度来看，比十多也不多余，比十少也不可以。这里母本缺一页，如果以后找到，需要补上。心相续的邪分别也是无数的，因为即使是佛陀自己也不知道。这是应该舍弃的词，即上面的两个数量，即使是佛陀自己说了，因为从授权上来说，也说不完，所以说不知道。因此，即使所有的众生都成佛来说，也不够。调伏分别的对治是誓言的数量。意思是说，作为调伏所化众生的分别的对治，是誓言。因为是显现，由于分别超越言语，所以誓言的数量，即使是三世诸佛也无法说尽，说也说不完。那个意义在《秘密藏》中说：此誓言甚奇妙，六道十方中，三有众生有多少，调伏分别誓言亦如是。因此，调伏分别的方法是用对治来调伏，即天和人的乘，十善业，以及声闻和缘觉。用修习来调伏，是因的乘，大乘。用转变来调伏，是外道三种。不舍弃，在原位清净，是内道两种，用认识来调伏，是阿底瑜伽。因此，九乘也是誓言的类别。誓言的广说是《萨玛雅百万部》等等。导师自己也说：殊胜乘的誓言就像转轮王的法律一样，不会因为所化众生的原因而减少，只是数量不确定而已。在《誓言的安排》中也说：《萨玛雅百万部》的守护