English
That which gives rise to special faith and renunciation is like the place of enlightenment, and should be taught. Wherever strife and afflictions increase, and the distractions and busyness of this life increase, know that as the place of evil demons and abandon it. The great teacher Padmasambhava said in the "Rosary of Instructions on View": "The place is also important for practicing Dharma, so wherever virtue and excellent samadhi are accomplished, there is nothing better to be found, so it is advised to choose a good place." It is like saying that wherever strife and non-virtue increase, it obstructs the path to liberation, so one should strive to abandon it. In a place where nature is close to peace, living on pure water and the glory of asceticism, having abandoned all the distractions and busyness of this life, may I meditate on the Dharma nature of profound samadhi. May I abandon all the suffering that arises in various ways, the walls of the city of samsara, and attain the place of liberation, peace, and supreme enlightenment, the blissful garden of nirvana. Nowadays, people like me are of no benefit to beings, having abandoned the retinue of evil times and the appearances of the world, and the distractions and busyness of this life, may I open the four doors of the hidden realm of treasures. In the commentary on the Great Perfection, Resting the Mind, the Pure Chariot, it says: "The place for meditating on samadhi is taught, this is the first vajra place." Now, concerning the person who meditates, who is taught, the explanation of the vessel world, which has boundaries and seals. Secondly, the person who practices should also have faith, diligence, renunciation, and weariness, be weary of samsara and seek liberation, abandon this life and desire enlightenment in the future, keep distractions and busyness far away, have few afflictions, be broad-minded, joyful for a long time, have pure perception, great devotion, and have reverence for the teachings. These people should accomplish the supreme liberation. Among them, having faith, diligence, and renunciation is like the field for Dharma, it is impossible to be without. Having weariness of samsara is the gateway to Dharma, so it is necessary to seek the path of liberation. Having the desire for peace and happiness is like the seed of enlightenment. Abandoning attachment to this life will become the means of liberation from samsara. Desiring ultimate enlightenment is like the water and fertilizer of the three conditions. Being separated from busyness and afflictions is
Chinese
违缘自解脱之窍诀中开显： 具足清净显现与信敬，乃是增上善妙功德之因缘，自然成就。 具足坚固精进与恭敬，乃是令解脱道之果迅速成熟，故当知为殊胜之法器。 又，《普作续》云： 信心与誓言，精进广大者， 悲悯自苦者，无有心退转， 身与子与妻，奴仆与眷属， 于何亦不贪，以信与喜施。 此等乃信心与誓言之量， 当以具精华义者而行布施。 如是。 顺便，当舍弃之法器，亦于彼续云： 所示非法器颠倒之人者： 喜名声世间法， 骄慢不敬圣者，心胸狭隘退转者， 谄媚且不具财信者， 自忖过高欲强行修持者， 于一切教法退转不和合者， 诽谤自他修害心者， 此等不应示，当极保密。 如是。 所示具法器者当如何行持之法： 恭敬令圣上师极欢喜， 以闻思修净治自心， 尤于口耳传承心要诀， 勤奋长时修持度昼夜。 刹那不散乱于庸常之事， 竭力于补特伽罗心要之义。 故为令上师圣者引入解脱之门， 以欲成就悉地而令上师欢喜， 随顺闻思修，不散乱而精进修持心要。吉祥四生尽续云： 欲成就悉地之具信者， 悉地由令上师喜而生， 故以一切财物， 恭敬供养上师。 如是。 彼后，奠定解脱道之基： 声闻菩提心与持明者， 不违越三律仪， 自相续调伏，尽力利他， 且将一切显现转为解脱道。 故无论从何修持，皆当修学三律仪： 欲求声闻菩提者，当安住于别解脱律仪； 欲求无上无数佛等者，当修学菩萨律仪； 欲求一生等速疾成佛者，当修学秘密真言之律
English
In the instruction of obstacles reverting themselves, it dawns: Having pure perception and devotion is the cause for the abundant growth of virtuous crops, spontaneously accomplished. Having steadfast diligence and respect makes the fruit of the path to liberation ripen quickly, therefore, it should be known as the supreme vessel. Furthermore, from the *All-Creating Tantra*: "Having great faith and commitment, diligence, compassion, self-pity, and no turning back, body, son, wife, servants, and retinue, not attached to anything, offering with faith and joy. These are the measures of faith and commitment, giving with what possesses the essence." Thus it is. Incidentally, regarding the vessel to be abandoned, also from the same tantra: "Showing the person who is not a vessel, who is inverted: delighting in fame and worldly dharma, arrogance, not respecting the holy ones, being short-minded and turning back, flattering and not having wealth and faith, presuming too much and wanting to forcefully practice, turning away from all the teachings and being discordant, slandering, meditating on harming self and others. These should not be shown, kept supremely secret." Thus it is. Showing how one with a vessel should practice the Dharma: By making the holy guru extremely pleased, purifying one's own mind with hearing, contemplation, and meditation, especially on the pith instructions of the heart essence of the oral transmission, diligently and continuously practicing, passing the days and nights. Without a moment's distraction towards ordinary things, earnestly engaging in the meaning of the essence of the individual. Therefore, in order for the holy guru to lead into the gate of liberation, by wanting to accomplish siddhis, making the guru pleased, following hearing, contemplation, and meditation, diligently practicing the heart essence without distraction. From the *Tantra of the Exhaustion of the Four Elements*: "The faithful one who desires siddhis, siddhis arise from pleasing the guru, therefore, with all possessions, diligently worship the guru." Thus it is. Then, laying the foundation for the path to liberation: Hearers, Bodhicitta, and Vidyadharas, without contradicting the three vows, taming one's own mind-stream, benefiting others as much as possible, and transforming whatever appears into the path to liberation. Therefore, from wherever one practices, one should train in the three vows: Wanting the Bodhi of Hearers, abiding in the vows of individual liberation; wanting the unsurpassed countless Buddhas, etc., training in the Bodhisattva vows; wanting to quickly attain Buddhahood in one lifetime, etc., training in the vows of secret mantra.
Chinese
存在于莲花中，这些也聚集在功德的增上之物中，并且由于名称的差别而存在。这三种戒律被说为所依，如龙树所说： 戒律如土地，是生与不生的基础， 被说是所有功德的基础。 因此，一般来说，为了将解脱的菩提作为道路，必须获得律仪。 一切未被律仪约束的善都是中等的善，不能超越轮回的处境。 因此，如果以不错误且圆满的方式修持别解脱戒，就能获得声闻缘觉的菩提，从而不流转于轮回。 菩萨戒在三大阿僧祇劫后成佛。 密咒戒在一世中成佛。 这三种律仪也是所制定的堕罪，因此，没有律仪就没有福德和堕罪。 就像没有田地就不会有收成和冰雹一样。 因此，如果确定三种律仪的含义，就是心不被烦恼和不善所染，以律仪而别解脱。 以持续不断地利益他人而成为菩萨。 以自身和他人都显现为本尊和无量宫，从而使二利任运成就，并将欲妙转化为道，是持明咒者的律仪。 这些也是从有根本的损害中返回，成办利益，行持不超越清净平等坛城一体的境界。 至于如何在一个人相续中守护，有些人说，在获得各种道路之前守护别解脱戒，然后直到生起加行道暖位之前守护菩萨戒，之后只守护密咒戒，这是不合理的。 因为金刚乘的瑜伽士从最初的阶段就应该以三律仪来修持道路。 如经云： 对于伟大的事业种姓， 应当如实地受持一切律仪。 因此这（说法）是有害的。 有些人说要以转变的方式守护，就像熔炼铜矿得到铜，倒入黄铜矿得到黄铜，倒入铅矿得到锡一样。 如果没有获得上面的，下面的就会转变，因此说只守护密咒就足够了，这是不合理的。 因为《圣 प्रथम（梵文天城体：प्रथम，prathama，第一）续》中说，如果轻视下面的，就是堕罪，并且说要守护一切律仪，因此这（说法）是有害的。 也有人不喜欢部分地接受，无论是向上倾斜还是向下倾斜，律
English
They abide in the lotus, and these also gather in the substance of increasing qualities, and because they abide in the difference of names. These three disciplines are said to be the support, as Nagarjuna said: Discipline is like the earth, the basis of arising and not arising, It is said to be the basis of all qualities. Therefore, in general, in order to make the enlightenment of liberation the path, one must obtain vows. All virtues not restrained by vows are intermediate virtues, and cannot transcend the state of samsara. Therefore, if the Pratimoksha vow is practiced without error and perfectly, one will attain the enlightenment of Hearers and Solitary Realizers, and will not wander in samsara. The Bodhisattva vow will lead to Buddhahood in three countless eons. The mantra vow will lead to Buddhahood in one lifetime. The three vows are also transgressions of what has been prescribed, so without vows there is neither merit nor transgression. Just as without a field there will be no harvest or hail. Therefore, if the meaning of the three vows is established, it is that the mind is not defiled by afflictions and non-virtue, and one is liberated by the Pratimoksha vow. By continuously benefiting others, one becomes a Bodhisattva. By clearly visualizing oneself and others as deities and in immeasurable palaces, one accomplishes both purposes spontaneously, and transforming desire into the path is the vow of the Vidyadhara of Secret Mantra. These also turn away from harm with its basis, accomplish benefit, and practice without transgressing the state of oneness of the pure and equal mandala. As for how to protect it in the continuum of one person, some say that one should protect the Pratimoksha vow until one reaches various paths, then protect the Bodhisattva vow until the heat of the path of joining arises, and then only protect the mantra vow, which is not reasonable. Because Vajrayana yogis should cultivate the path from the beginning with the three vows. As it says: For the great lineage of action, All vows should be taken as truly complete. Therefore, this (statement) is harmful. Some say to protect it in a transformed way, just as melting copper ore yields copper, pouring brass ore yields brass, and pouring lead ore yields tin. If one does not obtain the higher one, the lower one will be transformed, so saying that it is enough to protect only the mantra is not reasonable. Because the 《Holy प्रथम（藏文：དམ་པ་དང་པོ，梵文天城体：प्रथम，prathama，梵文罗马拟音：prathama，汉语字面意思：第一）续》 says that if one despises the lower one, it is a transgression, and it says to protect all vows, so this (statement) is harmful. Some also dislike partially accepting, whether it is tilted upwards or downwards, the vow
Chinese
三是各自执持自性之故。认为一切事物都是同一的也不合理，因为最初从同一因缘集合而生，中间不互相矛盾，最终是同一宗派，具备这三种法，所以事物和先后的一切都不是同一的。认为有些是舍弃有些是获得的也不合理，因为没有在任何地方说过获得上面的就舍弃下面的。那么是什么呢？在一个人的相续中以三种方式守护，即：自相不混杂，遮止所需皆圆满，本体转变，功德增长，三律仪要点不相违，以及以时机的主要者来转变，共有六种。第一，自相不混杂，即各自执持自性。遮止所需皆圆满，就像说一切都颠倒了，像筑城堡一样。三律仪以同一相续的善为律仪是一致的，如《律藏》中说：任何法，直接或间接地成为普遍贪欲之因，却不能成为普遍离贪欲之因，这并非是法，并非是律，并非是导师的教法，应当知晓。任何法，直接或间接地成为普遍离贪欲之因，却不能成为普遍贪欲之因，这才是法，才是律，才是导师的教法，应当知晓。同样，对于嗔恨等等之间也说了许多。其中，安住于梵行的比丘和第三灌顶道的瑜伽士，二者要点一致，即有能力而不行淫，因此不被欲望的垢染所染污，以及行淫而不被垢染所染污，二者都依赖于烦恼本身来圆满律仪，因为遮止所需的要点是一致的。如果完全不行淫才是主要，那么太监和幼童就更应该生起律仪了。还有，如果别解脱和三个灌顶是实际相违的，那么就应该只有在家人才会成为密咒的所依，但《时轮根本续》中说：三所依中，比丘最殊胜。以及《律仪生起》中说：种姓之子，一切功德之根本，善说之法，从律中出家，安住于别解脱律仪，以皈依三宝之心先前依靠或依靠。