English
As stated in the scriptures, one can attain a satisfying celestial body and bestow it upon male and female beings through fasting and practice. Then, to attain the state of a deva, is it not necessary to have the discipline arising from proper adherence? Answer: Although it is said so, that is in reference to special circumstances. For ordinary cases, it is not necessarily required, because it is believed that it can be achieved through the ten virtuous actions based on right view and their associated behaviors. Furthermore, regarding the aggregates of appropriation, one should maintain purity and so forth, and encourage oneself with shame and embarrassment, so that the actions of body and speech conform to the norms. Such a person is called a virtuous person or a noble person, and the opposite is called a bad person or a base person. The Ornament of the Holy Law Sutra states: One should properly respect those who are worthy of respect, Especially cherish those who are helpless, Do not forget the kindness of others, This is the conduct of the holy ones. Rather choose to die, Than to live a shameless life, Do not enjoy wealth mixed with sin, Do not betray the power of friends. It also says: Bad people love sin, Do not repay kindness, Abandon shame as if it were an enemy, They will do anything to achieve their own interests. The Chapter of Distinctions states: To have unwavering faith in the Three Jewels, To truly seek the excellent Dharma, To diligently study exquisite learning, To be mindful and measured in everything, Not to desire to understand what has not been entrusted, To look high and follow in the footsteps of predecessors, To repay the kindness of parents in the past, present, and future, To be tolerant and generous among siblings and relatives, The young should respect the old, To be kind to neighbors, To assist the virtuous teachers of relatives and friends with difficulties, To help relatives connected by politics, To benefit others with skillful techniques, To protect those in need with kindness, To prevent evil deeds and establish measures to ensure the peace of the country, To entrust affairs to the Dharma, so that future generations of children may obtain the seed of Bodhi. As mentioned above, one should learn the sixteen pure human dharmas. Fourth, the practice of meditation is to practice continuously until one is able to produce one's own fruit.
Chinese
然后是第五，行为是：以具有烦恼的十善业道及其相关行为而行事，这被认为是放弃十不善业的一部分。此外，还有身体的行为，如手印等；语言的赞颂等；以及意念中希望利益他人的善心等。那么，在黑汝迦续中，不是说在天女乘的场合，必须实行书写、供养等十种法行吗？答：这里也像以前一样，有特殊和普通的区别。第六，果报是：根据善业力量的大小，转生到四大洲的人类和欲界六种天神，即欲界十个天界。正如《广大论》中所说：行持十善，舍弃不善，是转生欲界天人和人类之因。又如《佛密道次第》中所说：主要受持十善，善与不善不相等，是天与人的生处，未证平等，流转欲界。也就是说，此处的欲望之乐的终极是通往人类的转轮圣王和天人的他化自在天的境界，因此在《楞伽经》中以所行之主的名义称之为天人乘。此乘如道次第中所说：置于基础乘之首。因此，它是所有乘的基础或先导，因为没有任何不被正确见解所掌握，并且不实行十善业道的乘。如《喜金刚》中所说：从十善开始，从而详细区分其法。又如《楞伽经》中所说：梵天乘。这里所说的梵天不仅仅是指梵天等三种，因为梵天的声音有清净、洁净、纯洁之意。由于远离了欲望的烦恼而清净或洁净，因此从广义上讲，上界的色界十七处和无色界的四处，即二十一处，都称为梵天，通往那里的道路及其相关行为称为梵天乘。也就是通过修习止观，粗略地观察自己的下地，仔细地观察自己的地，凭借这种力量，下地的
English
Then, the fifth, the conduct is: to act with the ten virtuous actions that have defilements and their related actions, which is considered as abandoning part of the ten non-virtuous actions. In addition, there are physical actions such as hand gestures, etc.; verbal praises, etc.; and mental good intentions such as wishing to benefit others, etc. So, in the Heruka Tantra, isn't it said that in the context of the Goddess Vehicle, one must practice the ten Dharma practices such as writing and offering? Answer: Here too, as before, there is a distinction between the special and the ordinary. Sixth, the result is: according to the magnitude of the power of virtuous actions, rebirth in the four continents as humans and the six types of desire realm gods, that is, the ten heavens of the desire realm. As it is said in the Extensive Treatise: Practicing the ten virtues and abandoning non-virtue is the cause of rebirth as gods and humans in the desire realm. Also, as it is said in the Buddha's Secret Path Gradual: Mainly uphold the ten virtues, virtue and non-virtue are not equal, it is the birthplace of gods and humans, without realizing equality, wandering in the desire realm. That is to say, the ultimate bliss of desire here is to reach the realm of the human Chakravartin and the lord of the Paranirmitavasavartin gods, therefore in the Lankavatara Sutra it is called the Vehicle of the Gods by the name of the chief of the path. This vehicle, as it is said in the Stages of the Path: Placed at the beginning of the basic vehicle. Therefore, it is the basis or precursor of all vehicles, because there is no vehicle that is not grasped by correct view and does not practice the ten virtuous actions. As it is said in the Hevajra Tantra: Starting from the ten virtues, thereby elaborately distinguishing its Dharma. Also, as it is said in the Lankavatara Sutra: Brahma Vehicle. The Brahma mentioned here is not only the three such as Brahma, because the sound of Brahma has the meaning of purity, cleanliness, and purification. Because it is purified or cleansed by being free from the afflictions of desire, therefore, in a broad sense, the seventeen places of the form realm and the four places of the formless realm, that is, twenty-one places, are all called Brahma, and the path to get there and its related actions are called the Brahma Vehicle. That is, by practicing calm abiding and insight, roughly observing one's own lower ground, and carefully observing one's own ground, with this power, the lower ground's
Chinese
据说断除了烦恼才能投生到更高的境界。如果未获得能断除各自下层贪执的四禅定和四无色定的正行，就无法投生到更高的境界。因此，色界和无色界二者是梵天乘的真实本体。四无量和世间五神通被认为是梵天乘的特殊功德之道。对于这些，见解是业果，入门是持戒，即舍弃十不善业，行为是行持十善业，在原有的基础上，加上行持慈、悲、喜、舍四无量心。修习方面，分为色界和无色界两种禅定。第一种是厌离欲界感受的四禅定。如《母续》中所说：“有寻有伺是初禅，无寻唯伺是二禅，无寻无伺之作意是三禅，舍受乐之作意是四禅。”第二种是厌离四禅定之想的四种等持，即空无边处、识无边处、无所有处、非想非非想处等持，是通往有顶的终极之道。这些在广说中也有提到：“行持四无量，修习不动摇，是投生梵天等处的因。”果报方面，分为色界和无色界两种。第一种是，通过修习初禅的小、中、大三种正行，可以投生到梵众天等三种地方，与凡夫的十二处相应。如果在第四禅中加入圣者的无漏智慧，并按五个阶段修习，就能投生到无热天等五净居天。然而，由于没有获得对色界的解脱，并且贪执禅定的美味，因此会继续流转。正如《道次第》中所说：“四无量和四禅定，次第执着于自我，将一切色相执为我，此乃次第投生梵天。”第二种是，由于缺乏胜观的智慧，与四名蕴相应的定
English
It is said that one is born into a higher realm by abandoning afflictions. If one does not obtain the actual practice of the four dhyanas and four formless absorptions, which sever attachment to their respective lower realms, one cannot be born into a higher realm. Therefore, the two, form and formless realms, are the actual vehicle of Brahma. The four immeasurables and the five mundane superknowledges are considered the path of special qualities of the Brahma vehicle. Regarding these, the view is the result of actions, the entrance is discipline, which is abandoning the ten non-virtuous actions, and the conduct is practicing the ten virtuous actions, adding to the original basis the practice of the four immeasurables: loving-kindness, compassion, joy, and equanimity. In terms of meditation, there are two types of absorption: form and formless. The first is the four dhyanas, which are characterized by disillusionment with the feelings of the desire realm. As stated in the Middle Mother Sutra: "With investigation and analysis is the first dhyana. Without investigation but only analysis is the second dhyana. Without investigation and without analysis, the mental activity is the third dhyana. Gathering joy, the mental activity is the fourth dhyana." The second is the four absorptions characterized by disillusionment with the perception of the four dhyanas, namely the absorption of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception, which is the ultimate path to the peak of existence. These are also mentioned in detail: "Practicing the four immeasurables, meditating without wavering, is the cause of being born in the Brahma realm and so forth." Regarding the result, there are two types: form and formless. The first is that by meditating on the small, medium, and large actual practices of the first dhyana, one can be born into the three realms of Brahma, corresponding to the twelve places of ordinary beings. If one combines the stainless wisdom of the noble ones with the fourth dhyana and meditates in five stages, one will be born into the five pure abodes, such as Aviha. However, since one has not obtained detachment from form and is attached to the taste of dhyana, one continues to wander in samsara. As stated in the Stages of the Path: "The four immeasurables and the four dhyanas, sequentially grasping at self, perceiving all forms as self, this is sequentially born in the Brahma realm." The second is that due to the absence of the wisdom of higher vision, the concentration associated with the four mental aggregates
Chinese
通过执持等持，转生于无色界天。由此，如果不能证悟平等和无色，不了解无四名，停留在四生处，则转生于有顶天之境。第三，解释了未证悟和邪悟的观点。对此，以前的论师们的观点有些不一致。日光狮子论师认为，未证悟是庸俗、远投和黑暗浓厚三种，邪悟是外道。格多论师认为，未证悟是庸俗，邪悟是外道的常断二见。比玛拉说：未证悟是庸俗、远投，邪悟是黑暗浓厚的外道。莲花生大师的窍诀《见鬘》中也是这样说的。因此，这里也同样解释。未证悟和邪悟两种。第一种，分为理解和分类两种。第一，是指没有被其他宗派改变思想的普通人。第二种，分为真实和伴随两种。第一种，真实的未证悟是世间庸俗之人。其中，有体性、词义、分类三种。体性是：完全不了解业果，因此完全愚昧。词义是：因为对缘起因果之法，无论有无都不运用，也不取舍，所以称为庸俗之人。如《斯帕卡》中说：什么都不了解的就是世间庸俗之人。
English
By holding samadhi, one is born in the formless realm of gods. From this, if one does not realize equality and formlessness, does not understand the absence of four names, and remains in the four abodes, then one is born in the realm of the peak of existence. Third, explaining the views of non-realization and wrong realization. On this, the views of the previous teachers are somewhat different. The teacher Sunlight Lion considers non-realization to be the three of vulgarity, distance, and dense darkness, and wrong realization to be the heretics. The teacher Gegdor considers non-realization to be vulgarity, and wrong realization to be the two views of permanence and annihilation of heretics. Vimala said: Non-realization is vulgarity, distance throwing, and wrong realization is dense darkness heretics. This is also stated in the Great Teacher Padmasambhava's instruction manual 'Garland of Views'. Therefore, it is explained here as well. There are two types: non-realization and wrong realization. The first type has two aspects: understanding and classification. The first is: a person whose mind has not been changed by other philosophical systems. The second type has two aspects: actual and incidental. The first, actual non-realization, is the worldly vulgar person. Among them, there are three aspects: essence, definition, and classification. The essence is: completely ignorant of the law of karma and cause and effect, and therefore completely ignorant. The definition is: because one does not use or adopt the Dharma of dependent origination and cause and effect, whether existent or non-existent, therefore it is called a vulgar person. As it says in the Sparkha: 'Not understanding anything is the worldly vulgar person.' Classification: divided into inferior lineage and uncertain lineage. The first is: a base person who has no desire to obtain qualities. The second is divided into good and bad, which is the same as below. The second type, non-realization arising from accompaniment, is the distance thrower. There are also three aspects to this. The essence is: a person who does not understand the existence or non-existence of past and future lives, and only seeks a small amount of benefit in this life. The definition is: abandoning the future far away, relying on worldly secrets such as power, wealth, and strength in this life, such as divination and astrology, to accomplish it, so it is called a distance thrower. Classification: divided into extinct lineage and conscious. The first is divided into two types: nature and accidental extinction. Because holding the Mahayana doctrine is not desirable, learn more from other sources. Consciousness is divided into four types. The Great Sutra says: Four kinds of consciousness arise