English
When it becomes the supreme method for abandoning the two obscurations, it is used as mantra. Otherwise, abandoning it has the same meaning. The Twenty Vows state: Those endowed with great methods, Afflictions transform into limbs of enlightenment. As it is said. Guarding and preventing the arising of faults and errors in all three vows, there is no prevention of generating qualities whatsoever. Furthermore, when all appearances of mundane aspiration and entering mind as great bliss arise, all vows of bodhicitta are perfected. As it is stated in the Hevajra Tantra: One should generate the conventional and ultimate, form-possessing Bodhicitta. The conventional is like the Kundali flower, The ultimate is the form-possessing bliss. So it is. The transformation of essence is as stated in the Secret Crest: For example, from stone it turns to copper, From copper, the appearance of gold. In the time of copper, there is no stone, When it becomes gold, copper is not visible. For a monk within the lineage holder, The Pratimoksha and Bodhicitta, The Buddha has not even spoken of the two as existing. Therefore, in the natural state of the lineage-holding mantra, there are no separate entities called Pratimoksha and Bodhicitta. Because the vows of mantra are substantially transformed in essence. The characteristics exist without being mixed; that which is obtained is not lost. The Pratimoksha is undertaken for as long as life lasts, but there is no mention of abandoning it when obtaining mantra. Bodhicitta is undertaken until the essence of enlightenment, but there is no mention of causes for degeneration or abandonment when obtaining mantra. Therefore, since the essence is mantra and the substance is one, the other two are transformations of abode. The individual characteristics are not mixed, and from the aspect of undertaking, since there is no cause for degeneration, they abide separately. Regarding this, the causes for abandoning the Pratimoksha are explained as two characteristics, such as renouncing learning, and seven others. The four black dharmas of Bodhicitta, such as deceiving those worthy of offerings, are explained, as stated in the Great Vehicle. The increase of qualities is that the other two are included in mantra, just as three bre are included in one do. In the Great Net of Illusions it says: In the supreme, unsurpassed vows, Through the power of taming, the discipline and, All the trainings of the Bodhisattva, Completely and entirely gather and purify. And in the Lotus Crest it says: The yogi who traverses the three empowerments, He is said to be a great monk.
Chinese
萨。那即是一切行。如是。时机之主要在于：密行之时，三律仪之堕罪，若非内部聚集者，则不杂、完全地守护。莫轻视下方。若犯，则主要守护真言，且应作遮止，应成增长。于僧团中，若未聚集，亦不杂、完全地守护。若犯，则主要守护下方二者，则真言之密意极隐秘而相应。且舍弃他人不信，则所需增长。此等乃三律仪之安立。当知密咒之瑜伽士，三律仪具足者，此乃极珍贵之宝藏。如是，以三律仪善为调伏之补特伽罗。最初行者，主要成办自利。于寂静处护心，舍弃散乱愦闹。断除恶缘，以对治调伏烦恼。见行不杂，勤奋修习禅定。五毒于自续中，无论生起任何一者，于刹那间，以正念摄持，不散乱，依止对治。身语意三门，以具念、具知、具正知而了知。知惭知愧，以具惭者调伏自续。初入解脱道者，主要成办实义，较之以相续与意乐利益他者，因无能力，且因自续之烦恼，故依止恶缘，依止寂静处，依止烦恼之对治，以见行不杂而修持，且无论生起任何烦恼，皆以正念摄持，为不于第二刹那留于相续中之故。身语意三者，以正念、正知、具正知三者了知，极为重要。如入行论云：欲护自心者，当具正念与正知，纵遇命难亦当护，吾以合掌如是说。如是。特别是，因心识漂向外境，故对于外境显现与自显现之法，其教言为：赞毁、遮立、悦耳与不悦耳，视如幻化、梦境、无实，平等对待。如山谷之回音般，修习随顺之安忍。断除我执之心的根本。总而言之，无论作何事，皆不与法相违，调伏自续，不损害他人，不令刹那流向烦恼之方。
English
Sa. That is all actions. Thus. The main thing at the time is: During secret practice, if the transgressions of the three vows are not internally complete, then they should be kept unmixed and completely. Do not despise the lower ones. If there is a transgression, then mainly protect the mantra, and it should be stopped, and it should become increasing. Even in the Sangha, if it is not complete, then keep it unmixed and completely. If there is a transgression, then mainly protect the lower two, so that the intention of the mantra is very secret and consistent. And by abandoning the disbelief of others, the need will increase. These are the establishments of the three vows. Know that the yogi of secret mantra, who has the three vows, is a very precious treasure. Thus, the person who is well tamed by the three vows. The first practitioner mainly accomplishes his own benefit. Protect the mind in a secluded place, abandon distractions and disturbances. Abandon bad conditions and subdue afflictions with antidotes. Do not mix view and practice, and diligently practice meditation. Whatever of the five poisons arises in one's own mind, in an instant, hold it with mindfulness, do not be distracted, and rely on the antidote. Know the three doors of body, speech, and mind with mindfulness and conscientiousness. With shame, tame one's own mind. Those who have entered the path of liberation mainly accomplish the real meaning, rather than benefiting others with continuity and intention, because they have no power, and because of the afflictions of their own mind, they rely on bad conditions, rely on secluded places, rely on the antidote to afflictions, practice with unmixed view and practice, and whatever affliction arises, they hold it with mindfulness, so that it does not remain in the continuum for the second instant. The three of body, speech, and mind should be known by the three of mindfulness, awareness, and conscientiousness, which is extremely important. As it is said in the Bodhisattvacharyavatara: For those who wish to protect their minds, they should have mindfulness and awareness, and even if their lives are in danger, they should protect them. I say this with folded hands. Thus. In particular, because the mind wanders to external objects, the advice for the phenomena of external appearance and self-appearance is: Praise and blame, rejection and acceptance, pleasant and unpleasant, treat them as illusion, dream, unreal, and equal. Like the echo of a rock, practice tolerance in accordance. Cut off the root of the mind that grasps at I and mine. In short, whatever you do, do not contradict the Dharma, tame your own mind, do not harm others, and do not let a moment pass to the side of afflictions.
Chinese
日夜以善度过极为重要。无论赞扬或贬低，快乐或担忧，都要将内外一切视为梦幻泡影。如无处栖身的秃鹫般思考，并观察内心深处的愤怒和痛苦，它们在本质上、在可识别性上、在形状和颜色上都未成立。如《入行论》所说：本来无生之自性中，何来不悦何来悦？何来获得何来失？如我等一般者，当了知一切如虚空。总而言之，无论日夜做什么，都要调伏自心。不损害他人，烦恼自息，善业自然增长，这便成为所谓的修学佛法。龙树菩萨说：请您调伏自心，世尊曾说：心是佛法的根本。此外，《别解脱经》中说：诸恶莫作，众善奉行，调伏自心，是诸佛教。现在开始阐述这些道理的合理性。首先，因为难以成办他利，所以劝诫不要失去自利。如今末法时代，众生不驯顺，所以在寂静处成办自利极为重要。如同羽翼未丰无法飞翔，没有神通也无法利益他人。所以应专注于自利，并以意念利益他人。不要被散乱和喧嚣这些魔的诱惑所迷惑，努力修行最为重要。不要在临终时因后悔而痛苦。如今即使佛陀降临也难以调伏众生，像我这样只有利他心的人，所化之机尚未成熟，没有神通和神变，也无法以力量来教导。所以，放下那些不听劝告的利他形象，劝勉在寂静的森林中一心修行。此生已经被散乱和魔的诱惑所迷惑，已经足够了。现在必须从内心深处独自前往寂静处，努力成办自利之事，以免临终时因后悔而痛苦，现在是用心念利益他人的时候了。寂天菩萨也说过：众生根性各不同，诸佛亦难皆令满，如我这般劣等人，何须多言自徒叹。正如这样。自利
English
It is extremely important to spend the days and nights virtuously. Whether praise or blame, happiness or worry arise, know all internal and external things as dreams and illusions. Think like a vulture without a place to dwell, and examine the anger and pain in your heart, realizing that they are not established in essence, recognizability, shape, or color. As stated in the Bodhisattvacharyavatara: 'In the nature of unborn from the very beginning, what is there to dislike, what to like? What is there to gain, what to lose? Like me, one should completely understand that everything is like the sky.' In short, whatever you do day and night, tame only your own mind. Do not harm others, let afflictions subside on their own, and let virtue naturally increase, which will become known as studying the Buddha's teachings. Nagarjuna said: 'Please tame your mind, for the Bhagavan has well said that the mind is the root of Dharma.' Furthermore, the Pratimoksha Sutra states: 'Do no evil, cultivate perfect virtue, completely tame your own mind, this is the teaching of the Buddhas.' Now, I will present the reasons for these statements. First, because it is difficult to accomplish the benefit of others, I advise not to lose your own benefit. Nowadays, in this degenerate age, beings are unruly, so it is extremely important to accomplish your own benefit in solitude. Just as one cannot fly without fully developed wings, one cannot benefit others without clairvoyance. Therefore, focus on your own benefit and think of benefiting others with your mind. Do not be deceived by the distractions and chaos, the enticements of Mara; it is most important to strive in practice without deceiving your own mind. Do not be tormented by regret at the time of death. Nowadays, even if the Buddha were to appear, he would not be able to tame beings. Like me, even with just a mind of benefiting others, the time for taming beings has not yet come. Without clairvoyance and miraculous powers, I cannot teach with force. Therefore, abandon these images of benefiting others who do not listen to advice, and urge to practice single-pointedly in the good forests of solitude. This life has already been deceived by the distractions and enticements of Mara, that is enough. Now, from the depths of your heart, you must go alone to solitude, striving to accomplish your own benefit, so that you will not be tormented by regret at the time of death. Now is the time to think of benefiting others with your mind. Shantideva also said: 'Beings have various inclinations, even the Buddhas cannot satisfy them all, what need is there to say for inferior beings like me?' Just like that. Self-benefit
Chinese
即使开始修行，也因难以获得稳固的基础而需要努力的教诲是：因此现在就要在心中钉入木桩，现在死去，看看有什么可以带走。不知去向何方，变成什么，在没有获得稳固的基础之前，被散乱的念头迷惑，日夜流逝，因为白白浪费了暇满人身，所以独自在寂静处修持心要之义，必须在今生就做好永久的打算。死后去哪里，自己知道吗？因此今天就要努力。向内看看，如果自己现在死去，是否有把握去往安乐的地方？想想日夜被散乱念头所占据，这是在浪费暇满人身。必须在现在就做好永久的打算，所以就在此时此地，从内心深处努力修行佛法。如《入行论》所说：以我如此之行径，连人身亦且不得获，若未得此人身者，罪恶唯增无善行。如是。因为难以忍受错觉的显现，所以教诲现在就要努力：轮回的错觉如同恐怖的险路，必须想方设法从中解脱，铭记在心。现在迷惑，将永远在迷惑中徘徊。因此要生起精进心，铭记在心。思维轮回高低之苦，令人毛骨悚然，如同险峻的道路或巨大的悬崖。如果现在不解脱，将永远没有解脱之时，所以必须努力。如寂天菩萨所说：于寻常微小之悬崖，尚须谨慎安住而行，况复千由旬之深渊，何用多言久堕者。如是。因为难以渡过轮回之海，所以教诲现在就要努力：烦恼和自我是难以逾越的海洋，必须用暇满之船在今生渡过。解脱之路和菩提之路偶尔显现，在这个因福德而显现的时刻，要从内心深处努力成办利益和安乐。烦恼如同沉入大海，必须用现在的暇满之船来度过。如《入行论》所说：此船后时极难得，愚者莫于此时眠。是也。 既然获得了难以获得的暇满人身，了解了轮回和涅槃的缺点和优点，生起了想要修法的念头