Chinese
应当辨别罪过的大小，并且应当了解忏悔的程度。所谓“给予”，是指由堪布等给予，这样就不需要忏悔。所谓“对于”，是指对于任何行为。所谓“特别是不禁止”，是指即使做了也不会变成罪过，因此是不禁止的。所谓“所有这些堕罪”，是指所有看似因为做了不禁止的事情而产生堕罪的情况。所谓“不要不知道归类”，是指归类于没有罪过的类别，因此是不需要忏悔的意思。所谓“它的能力差别”，比如牛奶从一开始就遍布着酥油，因此具有产生酥油的能力。同样，众生不分离的智慧从一开始就遍布着，因此具有成佛的能力。所谓“功德的差别”，比如牛奶通过人的努力搅拌，通过功德而显现酥油。同样，修行者通过修道的功德而显现道。如果显现，则解释如下：第五条堕罪的对象是胜义菩提心，第九条的对象是自性清净的法，第十一条的对象是不积聚分离的法，这三者意义相同。第五条根本堕罪说，如果不通过愿菩提心和行菩提心来修持，就会变成堕罪。第九条根本堕罪说，如果对这个意义产生怀疑，就会变成堕罪。第十一条根本堕罪说，如果对这个意义进行颠倒的思考，就会变成堕罪。所谓“坛城的主尊转移”，比如以吉祥喜金刚为例，其中又分为类别差别和类别总集两种。如果从类别差别的角度来说，以前以喜金刚一面二臂作为主尊的九尊坛城作为本尊，后来如果喜欢以八面十六臂的主尊，就可以转移。所谓“同样的方式”，是指在进入智慧心的时候，也将以前的一面二臂迎请过来，进入后来的本尊，这样就没有罪过，而且特别能够成就。如果从修持类别总集的角度来说，以前以毗卢遮那佛喜金刚作为主尊来修持类别总集，后来
English
One should discern the magnitude of faults and understand the extent of confession needed. "Granting" refers to the granting by a Khenpo (abbot) or similar, thus confession is not required. "Regarding what" refers to regarding any action. "Especially, not prohibited" means that even if done, it does not become a fault, hence it is not prohibited. "All these transgressions" refers to all situations where it seems transgressions arise from doing what is not prohibited. "Do not fail to categorize" means categorizing into the category of no fault, thus implying no confession is needed. "The distinction of its potential" is like milk, which is pervaded by butter from the beginning, thus having the potential to produce butter. Similarly, the non-dual wisdom of sentient beings is pervasive from the beginning, thus having the potential to become Buddha. "The distinction of qualities" is like milk, which through the effort of a person churning, the quality makes butter manifest. Similarly, a person through the qualities of practicing the path, the path becomes manifest. How it manifests is explained as follows: The object of the fifth downfall is ultimate Bodhicitta; the object of the ninth is the Dharma that is pure by nature; the object of the eleventh is the Dharma that is free from accumulation and separation; these three have the same meaning. In the fifth root downfall, it is said that if one does not meditate on that meaning with both aspiration and engagement Bodhicitta, it will become a downfall. In the ninth root downfall, it is said that if one consumes doubt about that meaning, it will become a downfall. In the eleventh root downfall, it is said that if one thinks about that meaning in a perverse way, it will become a downfall. "The transference of the main deity of the mandala" refers to, for example, applying it to Shri Hevajra. There are two types: differentiated families and unified families. From the perspective of differentiated families, previously, one practiced the nine-deity mandala with Hevajra with one face and two arms as the main deity. Later, if one prefers the main deity with eight faces and sixteen arms, one can transfer. "That very method" means that at the time of entering the wisdom mind, the previous one-faced, two-armed deity is also invoked and enters the latter, so there is no fault and it especially accomplishes the purpose. Again, from the perspective of practicing the unified family, previously one practiced the unified family with Vairochana Hevajra as the main deity, later
Chinese
如果信奉主尊不动欢喜金刚，就观想不动欢喜金刚于中央的莲座上作为主尊。观想毗卢遮那欢喜金刚于东方的莲座等，也没有过失。 “有染执持宝珠”是指交合之法。其中，宝珠是指男性的秘密处。 “逝去”是指（女性的）三个门。 “有染”是指享受快乐。 “价值圆满获得智慧”是指不予而取。其中，价值圆满是指四分之一的喀尔沙巴拿银币，如果按现在的价值计算，相当于三百六十个海螺。这是指一个财物的主人，一个盗贼，一次结合，一个地点等等。“获得智慧”很容易理解。“明知故杀他人”是指断命。其中，“明知”是指有杀心。“人”是指非地狱等其他道。“他人”是指非自己。“无有慢言人法上”是指妄语。其中，“无有慢言人法上”是指自己没有禅定、神通和神变等，却说自己有。“无有我慢”是指认为自己可能有那些功德，这就是“无有我慢”。“排出精液等”是指僧团的剩余罪。“于此律藏说根本”是指这些会造成堕罪或类似堕罪的罪行。“需要与清净的道友交往的理由是，例如，单轮的车辆无法在道路上行驶一样，修行者如果离开了道友，就无法在道上前进。正如《克里亚军队贤》中所说：‘如同单轮的车，即使有马也无法在路上行驶。同样，修行者没有道友，有情众生也无法获得成就。’”“具有量、不违背、不颠倒的理由是：外面的这个法，立宗为一切存在，因为是一，这是理由。其中，无分别是指禅修。方便是指行持。智慧是指见解。知时是指通过无分别的禅修来熟悉，这是最初的能力。通过方便的行持来调伏
English
If one believes in the main deity, Akshobhya-delighted Vajra, then one should meditate on Akshobhya-delighted Vajra on the lotus seat in the center as the main deity. Meditating on Vairochana-delighted Vajra on the eastern lotus seat, etc., is also without fault. "Attached to holding the jewel" refers to the dharma of intercourse. Among them, the jewel refers to the secret place of a male. "Gone" refers to the three doors (of a female). "Attached" refers to experiencing pleasure. "Complete value obtaining wisdom" refers to taking what is not given. Among them, complete value refers to a quarter of a Karshapana silver coin, which, if calculated according to the current value, is equivalent to three hundred and sixty conch shells. This refers to one owner of property, one thief, one union, one place, etc. "Obtaining wisdom" is easy to understand. "Knowingly killing another person" refers to taking life. Among them, "knowingly" refers to having the intention to kill. "Person" refers to beings other than those in hell, etc. "Another" refers to not oneself. "Without arrogance, speaking about human qualities" refers to lying. Among them, "without arrogance, speaking about human qualities" refers to claiming to have meditative absorption, clairvoyance, and magical powers, etc., even though one does not. "Without arrogance" refers to thinking that one might have those qualities, which is "without arrogance." "Discharging semen, etc." refers to the remaining offenses of the Sangha. "Explaining the root in this Vinaya" means that these will cause defeat or offenses similar to defeat. The reason why one needs to associate with pure friends is that, for example, just as a single-wheeled chariot cannot travel on the road, a practitioner who is separated from friends cannot proceed on the path. As it is said in the Kriya-samucchaya: 'Just as a single-wheeled chariot, even with a horse, cannot travel on the road, similarly, a practitioner without friends, embodied beings will not attain accomplishment.' The reason for having valid, non-contradictory, and non-mistaken logic is: this external phenomenon, the subject, the proposition is that everything exists, because it is one, this is the reason. Among them, non-conceptual refers to meditation. Method refers to conduct. Wisdom refers to view. Knowing the time refers to becoming familiar through non-conceptual meditation, which is the initial ability. Taming through the conduct of method
Chinese
中间阶段是“玛巴”。以智慧的见地来扩展是最后阶段。事物从因相似之处到分支。以上是誓言，意思是奉行了知一切事物如幻的誓言。什么是二种誓言呢？应守护的堕罪等，以守护对治来守护，这就是。守护对治本身也有两种，自性安住，意思是即使没有在此生中受持，由于前世的串习，誓言和戒律也自然安住。由他力生起，是指今生由上师所赐予。归纳这些意义来讲解：本体自性，是指自性安住。应守护和守护对治，是指由他力生起，应守护的以守护对治来守护。其中，讲解应守护的：根本是失败堕罪。分支是重罪。同样，分支是近罪。教导以金刚等守护誓言，阐释了膨胀、负担和棍棒的道理。向上师们顶礼。殊胜的果实有二：趋入道的方式和真实的果实。其中，首先讲解：不退转的菩提心受持后，以方便圆满积累福德资粮。这是随顺共同佛法而言趋入资粮道的方式，而此法自身的语言来说，是行持普贤行愿的行相。其中，不退转是指不退转于小乘。菩提心受持后，是指以发心和行心两种先行，或者与灌顶或誓言一同受持。以方便圆满积累福德资粮，是指以六度或生起次第和圆满次第两种等，使资粮增长和增多。具谛语者是授记，这是随顺共同佛法而言趋入加行道的方式，而此法自身的语言来说，是行持瑜伽士的行仪和贡布的行仪的行相。其中，具谛语者是指安住于加行道时，获得语言的真实，所以这样称呼。如何呢？如果看到城市着火，平息
English
The intermediate stage is "Mapa." Expanding with the view of wisdom is the final stage. Things go from cause-like similarities to branches. Above this is the samaya, meaning to uphold the samaya of knowing all things to be like illusions. What are the two samayas? Those to be protected, such as downfalls, are protected by the protective antidote. The protective antidote itself is also of two types: naturally abiding, meaning that even if not taken in this life, due to the habituation of previous lives, the samaya and vows naturally abide. Generated by the power of others refers to being bestowed by the lama in this very life. Summarizing these meanings to explain: the essence of nature refers to naturally abiding. What should be protected and the protective antidote refers to being generated by the power of others, what should be protected is protected by the protective antidote. Among these, explaining what should be protected: the root is defeat and downfall. The branches are heavy offenses. Similarly, the branches are near offenses. It teaches to protect the samaya with vajras and so on, explaining the reasoning of swelling, burden, and staff. I prostrate to the noble lamas. The supreme fruit has two aspects: the manner of entering the path and the actual fruit. Among these, first explaining: Having taken the irreversible Bodhicitta, one completely perfects the accumulation of merit through skillful means. This, in accordance with common Dharma terms, is the manner of entering the path of accumulation, while in the language of this Dharma itself, it is the aspect of practicing the conduct of Samantabhadra. Among these, irreversible means not regressing to the lesser vehicle. Having taken Bodhicitta means taking it with the two aspects of aspiration and engagement preceding, or together with empowerment or samaya. Completely perfecting the accumulation of merit through skillful means means that through the six perfections or the two stages of generation and completion, etc., the accumulation increases and grows. The one with truthful speech is prophecy, which, in accordance with common Dharma terms, is the manner of entering what is called the path of joining, while in the language of this Dharma itself, it is the aspect of practicing the conduct of a yogi and the conduct of Gonpo. Among these, the one with truthful speech means that when abiding in the path of joining, one obtains the truth of speech, hence it is called that. How so? If one sees a city on fire, pacifying
Chinese
仅仅说“变成火”就能使火熄灭；看到有水灾的危险时，仅仅说“停止”就能使水灾停止；看到有人被疾病折磨时，仅仅说“痊愈”就能使人痊愈等等。就像《圣者汇集经》中所说：“以真实的加持，火堆得以平息，这应被理解为不可逆转的预言。人世间众多的邪魔和疾病，都因具有利益和慈悲的真实的加持而平息。” 预言，是指从加行道开始，诸佛就作出预言，所以才这么说。其他的经法中也说，从加行道开始就会有预言，就像经中所说：“对于具有正确进入的禅定的瑜伽士，诸佛作出预言是法性。” 所谓的“认识到所诠释的事物是虚假的，从而见到真谛”，如果按照共同的佛法语言来说，就是进入见道的方式。如果按照这部佛法自身的语言来说，就是进入大等持的行持的分类。其中，“所诠释的事物”指的是所见之物。“虚假”指的是这些事物耗尽或消失。那么，通过什么力量耗尽和消失呢？通过见到真谛。真谛就是一切法的法性，即空性的意义。 “见到”指的是以不见的方式见到。就像《正法合集经》中所说：“见到空性就是不见。”以及“没有任何可见之物就是见到实相。” 所谓的“从地到地提升，不同方面扩展”，如果按照共同的佛法语言来说，就是进入修道和究竟道的方式。如果按照这部佛法自身的语言来说，就是安住于大等持的行持并达到究竟的分类。其中，“从地到地提升”指的是从第一地到第十地的行进，即超越十地。《称名真实经》中也说：“怙主是十地的自在者，是安住于十地者。”《吉祥喜金刚续》中也说：“十地的……”