English
The olfactory sense of the nose appears as an object, but the experience of consciousness is also due to the nature of mind. Since the object and the subject are not established, there is no experience, like the essence of the sun of wisdom of self-arisen Lā. That which is pure from the moment of grasping is called awareness, bodhicitta. Therefore, the essence itself is without parts, so it is the ultimate bodhicitta. The very nature of mind is free from elaboration, which is the meaning of the obscuration of knowledge, being indivisible and immutable, hence it is peaceful. Without grasping, it is bodhi. Because all dharmas are gathered, it is citta. Because it is free from substance and is clear and unceasing, it is mind. Moreover, the individual who is the basis, as mentioned above, is the conventional bodhicitta, appearing without cessation, which is the mandala of the deities. The ultimate truth is the self-luminous wisdom of awareness. Because it is not the object of lower beings, it is called the two kinds of superior bodhicitta. How to protect this? If mindfulness and awareness are sent forth first, then mindfulness should prevent distraction. Awareness guards it, and it goes before, so if the two bodhicittas are not constantly remembered in the nature of the view in the three times. Thus, if the four activities of the three times are not diminished, then it is the way of guarding, along with the nature of guarding. How is it possessed in the continuum? For the beginner, at this time, with mindfulness and awareness, one should not be distracted by the power of faith in the words. That itself is practiced in awareness, and although objects appear as if there were no subjects, that which has focused grasping is called the path of seeing with outflows. Although one sees what was not seen before, it is with outflows due to the power of focused grasping. That itself is without display, it is the dharma of self and other. Without separation, free from the desire for partiality. Thus. Realization becomes manifest, and even subtle focused grasping does not remain. The nature of non-outflow is the path of seeing. That itself gradually becomes strength, and the two bodhicittas are unmixed and complete, like the sky, without limit, the clear self-arisen wisdom is the great yogi of the path of liberation, the perfect individual. When the result becomes manifest, considering the various paths as something to be abandoned is because attachment has not been liberated from the depths, hence it is mental scattering. Abandoning it like a boat that has crossed the river. Thus it is said that exhausting attachment is merely a means of weak intellect. Therefore, all vows are said to be vajra. The faults of not possessing these are
Chinese
关于三时的规定，上首之义即是过去时等三者。所谓“常”，是指对于四种行为方式不忘记。除此之外，如果忘记了，因为从所依之处自己的心没有分别念，那么对于胜乘密咒又有什么用呢？所谓“胜乘”，是指诸乘之首，虽然本体空性，却又具备圆满功德的自性，又有什么用呢？这是没有用的意思。时间是从现在到解脱道之间。如果连瑜伽智慧都不懂，却说“我是密咒师”，这样说。以身语意三者所示现的所依补特伽罗的见行誓言以解释：意思是说，通达一切见解之法的真如，是口诀的意义；以及将蕴界观为本尊，是续部的意义，具备这二者；以行持而言，对于有漏无漏的行持都不错乱，安住于当下；誓言，即根本和支分都圆满无缺。那么，菩提心的誓言和见解有什么区别呢？答：本体上没有区别，但因为珍爱证悟本身，从珍视为神圣的角度不分离，所以称为誓言。而这本身，在没有能所的情况下，从自明的角度称为见解。二者无别而相关联。行持也是为了下等根器，有自利和他利，即共同的支分；以及除了二十五种共同和不共同的支分之外，没有其他的行持。那么，行持的本体是什么呢？答：两种支分与对境相遇后，不超出守护的范围，这称为誓言。从不遮止而受用的角度称为行持。这些也都是无别的，因此说对于两种关联自然成就的所依补特伽罗，是“以关联”。常说见行修三者，这里没有提到修，是因为在身的阶段，行持最为重要。那么，为什么要说见解呢？因为“为了守护修持的誓言”，见解的湿润会变成行持的生命。然而，这里虽然身很接近，但也提到了三者的所依补特伽罗。守护的方法有两种，首先是境和上师。其中有四种，首先是数量：共同、引导、誓言、灌顶，衰损、弥补和心续。
English
Regarding the stipulations for the three times, the meaning of 'supreme' refers to the three, such as the past time. 'Continuity' means not forgetting the four modes of conduct. Apart from that, if one forgets, since one's own mind has no conceptualization from that basis, then what use is there for the supreme vehicle mantra? 'Supreme vehicle' refers to the foremost of all vehicles, which, although its essence is emptiness, possesses the nature of perfect qualities. What use is it? It is of no use. Time is from now until the path of liberation. It is said that even without understanding the wisdom of yoga, one claims, 'I am a mantra practitioner.' The view, conduct, and samaya of the individual who is the basis shown by the three aspects of body are explained as follows: It means realizing the suchness of all phenomena of view, which is the meaning of the oral instructions; and realizing the aggregates and elements as deities, which is the meaning of the tantras, possessing both of these; in terms of conduct, engaging in uncontaminated and contaminated conduct without error, abiding in the present state; samaya, which is the root and branches, being complete without any deficiency. Then, what is the difference between the samaya of bodhicitta and the view? Answer: There is no difference in essence, but because cherishing realization itself, from the perspective of holding it sacred, it is inseparable, so it is called samaya. And that itself, without subject and object, from the perspective of self-illumination, is called view. The two are inseparable and related. Conduct is also for the sake of those with inferior minds, there is self-benefit and the benefit of others, which are common branches; and apart from the twenty-five common and uncommon branches, there is no separate conduct. Then, what is the essence of conduct? Answer: When the two branches meet with the object, not exceeding the scope of protection, that is called samaya. From the perspective of not obstructing but enjoying, it is called conduct. These are also inseparable, therefore it is said that for the individual who is the basis where the two kinds of connection are naturally accomplished, it is 'by connection.' It is commonly said that there are three: view, conduct, and meditation. Here, meditation is not mentioned because conduct is most important in the stage of the body. Then, why is view mentioned? Because 'in order to uphold the samaya of practice,' the moisture of view becomes the life of conduct. However, although the body is very close here, the individual who is the basis of all three is also mentioned. Among the two methods of protection, the first is showing the object and the teacher. Among those, the first of the four is showing the numbers: common, guiding, samaya, empowerment, degeneration, restoration, and mind stream.
Chinese
解脱。口诀传承的导师们。总共有六种导师。第一种是共同导师，是一切乘共同的基础，即因乘。其导师是从共同皈依开始，直到生起菩提心和闻思三藏之间的一切大小事务。有些人将此解释为导师，但至尊善逝曾说过：上师的上师与自己无别，即使出现过失，真正的上师不在，也要对此忏悔。如果找不到上师，就要以三或百等倍数来计算供养。六种导师是按功德的等级来安排的，中间出现引导者也不合理。因此，在《誓言庄严》中也说“堪布是导师”。同样，在《誓言庄严》中，在讲述共同导师时说，一切有智慧的人，甚至包括说了三个词语章节的人。在《秘密藏》中也说：四乘的解脱，安住于一乘的果位。在譬喻的例子中也说，如同掌握地方的国王。因此，说是相的导师是非常合理的。其他经典中也说，从皈依三宝开始，菩提心等誓言，如果想要利益自己，就应该努力受持密咒。然而，将上师放在前面也不是绝对的，因为这是至尊上师们的意愿，所以将智慧放在首位。引导者，指的是引导的导师，即在灌顶时，将弟子带到金刚上师面前的羯磨导师，这是将弟子从轮回的境界中引导出来的象征。对于此，有些人说是引导进入无明之门，是教导读写的导师。但读写是共同的，内外道和世间人都具备，因此不确定。而且，这里出现在共同导师之上，所以不能舍弃。文字教师不能称为导师，因为《广大游舞经》中说堪布。在《誓言庄严》中说：身之誓言父一母三和二，身命增长和显示世间。堪布导师金刚兄弟，父母使孩子从无明中
English
Liberation. The masters of oral transmission. There are six types of masters. The first is the common master, which is the common basis of all vehicles, namely the cause vehicle. Its master is everything from common refuge onwards, up to the generation of Bodhicitta and the hearing and contemplation of the three pitakas. Some explain this as a master, but the Supreme Sugata said: The master of the master is no different from oneself, even if there is a fault, the real master is not present, one must confess to it. If a master cannot be found, one should calculate offerings in multiples of three or one hundred. The six masters are arranged according to the rank of merit, and it is not reasonable for an introducer to appear in between. Therefore, in the "Adornment of Vows" it is also said that "Khenpo is the master." Similarly, in the "Adornment of Vows," when speaking of the common master, it says that all wise people, even those who have spoken three words of chapters. In the "Secret Essence" it is also said: The liberation of the four vehicles, abides in the fruit of one vehicle. In the example of the metaphor, it is also said, like a king who controls the land. Therefore, it is very reasonable to say that it is the master of characteristics. Other scriptures also say that from taking refuge in the Three Jewels, Bodhicitta and other vows, if one wants to benefit oneself, one should strive to uphold the mantra. However, putting the master in front is not absolute, because this is the wish of the Supreme Masters, so wisdom is put first. The guide refers to the guiding master, that is, the karma master who leads the disciple to the Vajra Master at the time of empowerment, which is a symbol of leading the disciple out of the realm of samsara. For this, some say that it is the master who guides into the door of ignorance, who teaches reading and writing. But reading and writing are common, and both internal and external and worldly people possess them, so it is uncertain. Moreover, it appears above the common master, so it cannot be abandoned. A writing teacher cannot be called a master, because the "Extensive Play Sutra" says Khenpo. In the "Adornment of Vows" it says: The vow of the body, father one, mother three and two, growth of body and life and showing the world. Khenpo master Vajra brothers, parents make children from ignorance
Chinese
对于“那”的事务，是进行灌顶之门；堪布和阿阇梨展示了过去事务的无明之灌顶之门。所谓“誓言灌顶”，是灌顶上师依次给予内外誓言，并将符合根器程度的灌顶全部授予。弥补破损，是指超越守护誓言，如果违犯誓言就称为破损。菩提心和语誓言如果过期就称为破损，其他的誓言如果没有按照仪轨进行就称为违犯。这里说，殊胜乘的誓言的功德是，如果违犯可以通过弥补来圆满。因此，需要在作为见证者面前忏悔，所以称为弥补破损的阿阇梨。解脱知续，是指听闻甚深教言的经典后，对于内外之法能够轻松自在地掌握，就称为解脱续。与普通人相比，知续从根本上清净。所谓口诀教言，是生起次第和圆满次第的意趣，即内容少而意义大，方法简单而难以估量的口诀的甚深意义被善逝的甚深教言所涵盖。如此，对于展示孩子意义的人，因为成为了学习的引导者，所以称为阿阇梨。这些也适用于上面的五个，所以是六个。象征意义的比喻的数量是：如同掌管国家的国王，伯父、母亲、父亲和眼睛，如同胜过心脏一样看待。这是对于普通阿阇梨的尊敬的比喻。例如，在国王的领地享受的臣民或眷属，不违反法律，遵守法律，并在三时供养礼拜。同样，作为因的乘的阿阇梨，也不应该违背如同法律一般的三宝的教诲，不超越十善和四梵住，守护所承诺的两种律仪，以慈爱和怜悯之心利益众生，不超越时时的礼拜和供养。所谓伯父，是引导的阿阇梨的比喻。在拥有王法的国家里，将人推上王位是由伯父来引导的，因此要尊敬，铺设座位，进行服侍，以及不违背王法的礼拜和敬语。在这里