English
If someone asks, doesn't doing so contradict the meaning (of the Dharma)? Once it is determined in this way, it itself is not something to be abandoned, and for the time being, because it has fewer obstacles and possesses the various qualities mentioned below, it should be sought. But (the Buddha) did not say that one should be attached to it alone. Then, is attachment to monasteries a fault? It is a great fault because it does not allow one to see the great meaning of having nothing to reject or accept. As it is said in the profound commentary of the Vimalakirti Sutra: The nature of mind itself is a solitary place, realization is good. Samadhi is the abode of supreme wisdom. In a solitary place, do not seek self. Be bound by the realization of the place. As the teachings of the Vimalakirti Sutra say: If your mind has not realized solitude, no matter who goes to a solitary place, the mind will wander around like a crazy wild man. The body is only guarding an empty bedroom. It's like sleeping in a cave. Therefore, if someone asks, then how to examine the faults of a place? If the land's temperature is not balanced, it will cause illness. If evil nagas dwell there. If black local deities dwell there. If the fate of gods and demons descends, there will be danger to life. If it is very difficult to find necessities. If the practitioner is extremely unhappy. If shrouded in darkness, the body's energies will be disrupted. If there is excessive distraction. If there are dog barks. If people like to quarrel, procreate, travel, and do business, and noisy sounds. If the sound of water is constant, the mind will be scattered. If there are Hinayana practitioners dwelling in that place, there will be quarrels and competition. If there are malicious kings and malicious ministers dwelling there, obstacles will arise. If it is too close, the quarrels of relatives will cause harm, leading to distraction. If it is too far, enemies will cause harm, so possessing these conditions is a fault. What is necessary is to eliminate these faults. As it is said in Ornament of Certainty, this is the method to achieve this. Furthermore, there are teachings that say: Find a place without masters and obstacles, and then dwell there. That is its meaning. Then, how to deal with (these faults)? Through self-arisen wisdom, look at them in a way that does not look at their own characteristics, and make yourself familiar and accustomed to them. As it is said in the Essence of Bodhicitta: If you want to experience the true meaning of things, sit alone like a lion, cutting off all distractions. This also explains what should be done first, which is not contradictory. Measure the place with countless units of measurement. Then look at the mirror of the mind. That is its meaning. Meditate at the appropriate time. When will one experience some suffering?
Chinese
谁是那样的贤士？舍弃墨染的姻亲、王位和家庭，以尼瓦的苦行进入寺庙，寻求大事的伟人啊。首先发誓：轮回的巨大苦海是极其没有穷尽的，难以解脱且变幻莫测。因此，从这些中没有解脱之时是多么可怜啊，像对待孩子一样看待一切众生。也要从那些中解脱出来。因为我，作为有情众生，存在于此。虽然自性清净，但因为不具备伟大的方法，所以在无尽的轮回中，在行利他事业之后，最初从事于事业。即使做了，因为力量弱小，为了获得解脱的果位，成就伟大的佛陀，像云团一样行利益之事，想到要救度一切众生，这是显密共通的。莲花生大师的教言中说：如果想要来到寺庙，首先要郑重发誓：我从无常和痛苦中解脱出来后，也要成办他人的利益。因为我是能力弱小的凡夫，所以要成就殊胜的佛陀果位，获得引导一切众生的佛陀的伟大功德，五种力量，并将一切众生安置于菩提之境，也想着要获得安乐，生起慈悲心。这就是其中的含义。如果与见解相结合，那么在四种乘中也是确定的。顿，禅，摩诃，阿努。众生是行利益之事的分别念，与眼不相违背，对发誓进行辩论。如果存在，那么暂时以主要的方式，在这个大圆满的法统中，一切行为都已断绝，那么在这里发誓是否不相违背呢？不，如果在这里领悟到没有发誓的意义，那么对于任何事物都没有取舍的过失，就像虚空一样。如《宝性论》中所说：发誓的对境，原本就不存在。如果领悟到没有发誓的对境的意义，那么即使发誓也没有过失，就像虚空一样。因此，发誓也不是相违背的。之后，为了自他的利益，在那处所开始行动，这也是各乘共同宣说的。因为已经很好地理解了四种无分别的论典，所以身语意没有矫饰，以心来观察佛法，与见解相符的行为也是，没有作为，不阻止作为，不执着地行事。也就是，感到快乐
English
Who is such a virtuous person? Having abandoned the inky kinship, kingdom, and household with the asceticism of Niva, and entered the monastery, a great person seeking great purpose. First, make a vow: The great ocean of samsara is extremely inexhaustible, difficult to liberate from, and easily changes. Therefore, the time when there is no liberation from these is so pitiful, thinking of all sentient beings as if they were children. Also, to be liberated from those. Because I, as a sentient being, exist here. Although the nature is pure, because I do not possess great means, in the endless samsara, after doing benefit for others, initially engaging in activities. Even if done, because the power is weak, in order to attain the state of liberation, to accomplish the great Buddha, like a cloud, doing benefit, thinking of saving all beings, this is common to both Sutra and Tantra. In the words of Padmasambhava, it is said: If you want to come to the monastery, first make a solemn vow: After I am liberated from impermanence and suffering, I will also accomplish the benefit of others. Because I am a weak ordinary person, I must accomplish the supreme state of Buddhahood, obtain the great qualities of the Buddha who guides all beings, the five powers, and place all beings in the state of enlightenment, also thinking of attaining happiness, generating compassion. This is the meaning of it. If combined with the view, then it is also certain in all four vehicles. Tön, Tsen, Maha, Anu. Sentient beings are the discriminating thoughts that do benefit, not contradicting the eye, arguing about making vows. If it exists, then temporarily in a main way, in this system of the Great Perfection, all actions are cut off, so is making vows not contradictory here? No, if here one realizes the meaning of not making vows, then there is no fault of accepting or rejecting anything, like the sky. As it is said in the Jewel Assembly: The object of making vows, originally does not exist. If one realizes the meaning of the object of not making vows, then even if one makes vows, there is no fault, like the sky. Therefore, making vows is not contradictory either. After that, for the benefit of oneself and others, starting to act in that place, this is also commonly proclaimed by each vehicle. Because the four non-conceptual treatises have been well understood, the body, speech, and mind are without artificiality, observing the Dharma with the mind, and the conduct that is in accordance with the view is also, without action, not preventing action, acting without attachment. That is, feeling joyful.
Chinese
于其位勤精进，见之义，悟定而修习，行之于何无执着而行，以此如义终成办。此乃其义。 khởi đầu 所作之事，首先唯一应努力听闻。又，若未生起听闻之智慧，如暗处之金无灯。如是说，最初如于黑暗中寻金需依赖灯火一般，寻觅心中之大义，以及修习，亦需依赖词句之灯火。故于诸经部中多有宣说。密咒内亦如是，《宝海经》云： “ ཏྲཱྃ་ （藏文，梵文天城体，tram，救度）密观为宝生，哇密大密胜密何，于诸秘密皆应听闻。” 等等广为宣说。口诀派亦如是，《顶生王经》云：“目词灯显义之金，词之名相具语轮。” 如是说故，应寻义而努力。又，总而言之，了知义乃听闻之殊胜。故《法镜经》云：“词句如海非听闻，一句了知乃听闻胜。” 又，《楞伽经》云：“所谓多闻者，乃精于义，非精于词。” 如是说故，应为了知。如是听闻，纵然大多记住词句，若不思维，则与义无关。若不极度分析思维之智慧，则会说出与义无关之动听言辞。如是说。又，《听闻金刚句》云：“如若有知觉之盲人，为束缚之锁所缚，解脱后便能轻易放开，如于何处亦无碍而行。心之官觉如盲人，为无明束缚所缚，以解脱听闻之门，识流皆解脱，无碍而行。” 如是说故，应听闻者，因果乘虽皆相同，然义、见、修、行、果，则不相同。于此总说，尤应获得口耳相传之口诀。于此，因乘之薄伽梵于涅槃时，将口诀传于光护。自此经达摩达喇等，至汉地七代，末代为和尚摩诃
English
By striving in its place, the meaning of seeing is realized, and one becomes accustomed to meditation. By acting without attachment to anything, one ultimately achieves perfection in accordance with the meaning. This is the meaning. To begin the work of going forward, one should strive to listen first and foremost. Furthermore, if the wisdom of listening is not generated, it is like having no lamp for gold in the darkness. As it says, just as one relies on a lamp when searching for gold in the darkness, so too, when searching for the great meaning in the mind, and when meditating, one must rely on the lamp of words and letters. Therefore, it is often said in the sutras. Similarly, in the mantras, the Precious Ocean says: " ཏྲཱྃ་ (Tibetan, Devanagari, tram, deliverance) Secretly viewing is the source of preciousness, what is the great secret, the supreme secret? One should listen to all secrets." And so on, it is widely spoken of. Similarly, according to the oral tradition, the Supreme King says: "The lamp of words reveals the gold of meaning, the aspects of words possess the wheel of speech." As it says, one should strive to seek the meaning. Moreover, in short, understanding the meaning is the best of listening. Therefore, the Mirror of Dharma says: "A sea of words is not listening, understanding one word is the best of listening." Also, the Lankavatara Sutra says: "What is called much listening is being skilled in meaning, not being skilled in words." As it says, one should understand. Thus, even if one mostly remembers the words from listening, if one does not contemplate, it is unrelated to the meaning. If the wisdom of contemplation is not thoroughly examined, one will speak pleasant words unrelated to the meaning. As it says. Also, the Vajra Arrangement of Listening says: "Just as a sentient blind person, bound by the chains of restraint, once released, can easily let go, and go unhindered anywhere. The sense faculty of the mind is like a blind person, bound by the bonds of ignorance, through the door of liberation of listening, all streams of consciousness are liberated, and go unhindered." As it says, one should listen, although the causal and resultant vehicles are all the same, the meaning, view, meditation, action, and result are not the same. Here, in general, one should especially obtain the oral instructions transmitted through the ear. Here, the Bhagavan of the causal vehicle, at the time of nirvana, transmitted the oral instructions to Kashyapa. From there, through Dharmodara and others, to China for seven generations, the last being the monk Mahayana.
Chinese
呀那拉突。之后在藏地，赞普和僧侣们所拥有的是，在朗达玛灭佛时期，由于僧人益西旺波制造障碍，导致名相学派的传承中断。那些关于他们的意愿的文献，以及寂护（梵文：Śāntarakṣita）逐步教导等，都应消除疑惑。之后不要依赖上师，对于密宗，有摩诃（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），方法是大贪欲的禅定诀窍，以及窍诀明点等。上下之门的诀窍，以及拉杰拉布仁钦的传承未中断。派的瑜伽阿底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），对于这些，应该获得无所作为的诀窍，通过耳传。详细的在下面也会说明。简而言之，断除关于方法、修心方法和行为方式等的疑惑，制作擦擦，近供，空桥，清除道路障碍，建造佛塔和寺庙，建立大型的出家僧团，诵读广大的经典，进行大法轮，做苦难者的朋友，医治不分远近的病人，以及广大的布施等，要尽力去做。对于大乘密法，尤其要多次接受灌顶，开启众多的坛城，进行广大的火供，也要尊敬出家僧团为供养处，作为慈悲的福田，努力建造禅修场所等。此外，还要消除对食物、财富等世俗的执着，做出决议，事先充分准备好所需的条件等。菩提心诀窍中说：进入甚深之前的准备。断除犹豫不决的疑惑，净化罪业，生起菩提心，瑜伽士众的功德力，所有示现的种种方法，如法尽力去做，以及所有当下的行为，都要做到以后不后悔。这是所说的意义。必要的是，不需要从禅修之处寻找道路，不会出现障碍，不会变得空虚，不会被他人引导，以后不会散乱。