English
It abides within a single lineage. If internal contradictions arise, the higher is prioritized. This is known as the tradition of past scholars and accomplished ones. Although the forms of the lower may seem contradictory, Agreement lies in the need to avoid harm and provide benefit. If something contradicts, it is impossible to allow, If allowed, it is impossible to contradict, such is the rule. For example, for the Hearers, it is a downfall, For Bodhisattvas, it is a similar misdeed. For those who use intoxicating substances of mantra vows, Considering the assembly of thoughts as deities, Both the basis and intention transform. Neither a Bhikshuni nor a Bodhisattva, Not lacking in means, nor overwhelmed by afflictions of desire. All appearances are deities and mandalas, And the substances of vows to be enjoyed, the nature of nectar. For whom is the transformation of consciousness allowed? From the vows of individual liberation and the Bodhisattva, Giving to monks and the Sangha, Offering to the Yidam, the Tsog also increases. A portion of the precepts also applies to others. However, self-reversal must not be mixed, and prohibition must be complete. Essence transforms, qualities increase, The key is not to contradict, the main thing is to use the timing. For those who have entered into the examination of established views, Some believe that the essence of transformation is one, Some believe that the basis of one is not the same, Some believe that all three are materially contradictory and increasing, Some differentiate from the perspective of giving up and gaining, Some believe that they are unmixed like stacked mounds, Some believe that like the sun, moon, and stars in sequence, The inherent light does not diminish, and the difference in abilities is included. All these different assertions, During the time of rituals, self-reversal is not mixed, During the time of guarding boundaries, prohibition must be complete, The essence of transformation is done by the power of wisdom. The distinction between general and specific is different. The basis of discussion lies in accepting transformation, there is no return. A downfall arising from the perspective of individual liberation, If one confesses from one's own perspective, it contradicts because it has already transformed. If one confesses from the perspective of the higher, for that matter, Because the view has not arisen, it is argued that there is no need to confess. The vows arising from body and speech are physical, Or the mind of renunciation is continuous, the seed has true clinging. If not grasped by the methods of transformation and path application, Even if one enters the Mahayana path and receives empowerment, One is not a Vajra Holder who has attained transformation. What purifies the vows is consciousness, What purifies consciousness is the deity.
Chinese
是瑜伽。如果习惯于清净的智慧，那么，具有生灭之法的戒律堕落，不执著自相，没有得失。在始、中、末不相违背的，本体是世俗谛，因此转变处所成立。根本和发心二者都具有显现。具有以信欲而行持的三种律仪，安住时守护差别，守护时守护放逸。具有也具有，如果调伏，从自地中，能将衰损完全拔除，因此能成办补救。如果造作罪业，无论什么都遮止，如果生起善和功德，则开许，开许和遮止不住于言辞的道路上，是与补特伽罗的相续相联系而成立的。以六波罗蜜多和二资粮，未生之功德能生起，生起者能增长，是为积聚善法之法，称为以心之学所摄持的戒律。以慈爱和悲悯所摄持的善法，无论在何处，凡是成办有情之义利者，即是布施。于此，没有自利之心是为戒律，为他众之义利不疲厌是为忍辱。特别是欢喜而趣入是为精进，一心专注于有情之义利是为禅定，舍弃对实相之执著是为智慧，六波罗蜜多何时也不离散。一切四种威仪都具有正念和正知，行境完全清净之善聚，行步的抬起和放下也都是六度之路，以不勤作而趣入，能迅速圆满资粮。以善巧方便，无论是直接或间接，都尽力利益一切有情，布施和爱语、利行、同事，以及积聚善法之戒律，是为广大的门径。其中所说的六种观察，似乎是在观察自己之法是兴盛还是衰败。自己不失坏于正法之道而行持他利，观察自利衰损之凡夫的错谬。如果成办利益他众之伟业，则在开许小小的戒条时，可以稍微放宽。例如，城市之外是为村镇，为了自己可以舍弃土地，为了正法也可以舍弃自己。在此娑婆世界忍耐的土地上，善妙之法的芳香增长，善加守护，接受苦难，为何不认为是忍辱呢？不畏惧甚深之义，有三种相。心变得非常僵硬，具有嗔恨之罪业的现行，具有黑暗的蔓藤，趣入于没有解脱的地狱
English
It is yoga. If one becomes accustomed to the wisdom that purifies, then, the precepts that have the nature of arising and ceasing, do not grasp at their own characteristics, and there is no gain or loss. In the beginning, middle, and end, there is no contradiction, and the essence is conventional truth, so the transformation of place is accomplished. Both the basis and the intention are endowed with manifestation. Endowed with the three vows of conduct based on aspiration, when abiding, one protects the distinctions, and when protecting, one protects against laxity. If one possesses them, one possesses them, and if one tames them, from one's own ground, one can completely uproot the deterioration, so the remedy is accomplished. If one creates faults, one prevents anything at all, and if one generates virtue and qualities, then one allows it, and allowance and prohibition do not abide on the path of words, but are accomplished in relation to the continuum of the individual. With the six perfections and the two accumulations, one generates qualities that have not yet arisen, and one increases those that have arisen, which is the method of accumulating virtuous Dharma, called the discipline gathered by the training of the mind. The virtue that is grasped by love and compassion, wherever it may be, is the giving that accomplishes the benefit of sentient beings. In this, the absence of self-interest is discipline, and the absence of weariness for the benefit of others is patience. In particular, entering with joy is diligence, focusing single-mindedly on the benefit of sentient beings is meditation, and abandoning attachment to real characteristics is wisdom, and the six perfections are never separate. All four modes of conduct are endowed with mindfulness and awareness, and the virtuous accumulation of a completely pure field of action, even the lifting and placing of the steps, is the path of the six perfections, and by entering without effort, one quickly completes the accumulations. With skillful means, whether directly or indirectly, one strives to benefit all sentient beings, and giving, kind speech, beneficial action, acting in accordance with the Dharma, and the discipline of accumulating virtuous Dharma, are vast gateways. The six examinations that are spoken of therein seem to be examining whether one's own Dharma is flourishing or declining. One should benefit others without losing one's own path of Dharma, and examine the mistakes of ordinary beings who have lost their own benefit. If one can accomplish great benefit for others, then when allowing small precepts, one can be slightly more lenient. For example, outside the city is a town, and for oneself one can give up land, and for the Dharma one can give up oneself. Here on the earth of patience in this world, the fragrance of the excellent Dharma increases, and one protects it well, and one accepts hardships, so why not consider it patience? There are three aspects of not being afraid of the profound meaning. The mind becomes very rigid, and has the manifestation of the sins of anger, and has vines of darkness, and enters into the hell without liberation.
Chinese
忿怒者们啊！ 永远不要给予愤怒的机会。 损害的处所犹如森林的荆棘， 对于难调伏者，处处增长。 如果能调伏一个嗔恨和愤怒的制造者， 忍耐的苦行对我来说会变得友善。 接触极其粗暴的言语之箭， 刺入人们的心中了吗？ 以接受它的方式作为近取因， 互相依赖和被依赖，在争斗中受苦。 在此，损害的因果是无边无际的， 从自身产生，犹如声音和回声。 自身不产生，就没有损害的处所， 看看自己前世所作，因缘所致。 如果考察，这不是巨大的损害，而是巨大的利益， 因为依靠它，可以获得忍耐的船只， 以及菩提心的珍宝， 像对待神圣的佛法一样，供养这样的损害。 如果深入考察，损害的自性， 没有体性，犹如水中的波纹。 念头、怒容、粗暴消失的瞬间， 犹如虚空般空性，没有得失。 因为如果忍耐的苦行三者衰退， 布施等其他五种波罗蜜多也， 犹如外围被敌人包围的小路， 难以到达 желаемого 地方，增长智慧的力量。 以不逾越时节的精进， 自在地，一切善法， 犹如天鹅在花园中漫步， 不舍弃懈怠的深渊而进入。 被恶行和执着的绳索缠绕， 被懒惰的力量压制，也放弃了努力。 从自身显现出沮丧，采取了苦行， 这样的人登上罪恶的船只。 摧毁四魔的盔甲精进， 以及行走十地道的加行精进， 不畏惧，不退转，没有满足的， 精进者的所有愿望都会实现。 我的生命已经到了日暮， 迅速地，迅速地，死亡的黑暗， 逼近，轮回的行为比星星还多， 因此无法呼吸。 以清澈懈怠污垢的精进， 不是为了显示缓慢的流动和偏袒， 直到到达遍知的大海， 不放弃摇曳和迅速的苦行。 森林里鲜花盛开的药草地， 天鹅非常平静地栖息着
English
O, you angry ones! Never give an opportunity for anger. The place of harm is like thorns in the forest, For those who are difficult to tame, it increases everywhere. If one subdues a maker of hatred and anger, The asceticism of patience will become friendly to me. Do the arrows of words, with extremely rough touch, Pierce the hearts of people? By taking it upon oneself as a proximate cause, They suffer in conflict, mutually dependent and relied upon. Here, the cause and effect of harm are boundless, Arising from oneself, like sound and echo. If it does not arise from oneself, there is no place of harm, Look at what you have done in the past, caused by conditions. If examined, this is not a great harm, but a great benefit, Because relying on it, one can obtain the ship of patience, And the jewel of the mind of enlightenment, Like offering such harm as the sacred Dharma. If examined deeply, the nature of harm, Has no characteristic, like ripples in the water. The moment thoughts, frowns, and roughness disappear, Like the sky, it is empty, without gain or loss. Because if the three asceticisms of patience decline, The other five perfections, such as generosity, Are like a path surrounded by enemies on the outside, It is difficult to reach the desired place, increase the power of wisdom. With diligence that does not exceed the time, Freely, all virtuous Dharmas, Like swans walking in a garden, Enter without abandoning the abyss of laziness. Entangled by the ropes of evil deeds and attachments, Suppressed by the power of laziness, effort is also abandoned. From oneself, dejection appears, asceticism is adopted, Such a person boards the ship of sin. The armor of diligence that destroys the four maras, And the diligence of practice that walks the ten bhumis, Without fear, without turning back, without contentment, All the wishes of the diligent one will be fulfilled. My life has reached the end of the day, Quickly, quickly, the darkness of death, Approaches, the actions of samsara are more numerous than the stars, Therefore, one cannot breathe. With the diligence that clears the impurities of laziness, Not to show slow flow and partiality, Until reaching the ocean of omniscience, Do not abandon the wavering and swift asceticism. The meadow of herbs where flowers bloom in the forest, The swans dwell very peacefully
Chinese
观之悦意的石山山坳，有骏马驻足，幼鹿为之增色。 令人喜悦的森林，是天女的腰带，当稚嫩的树棉半网摇曳时， 并非因疑虑而惊恐的布谷鸟们，散布着厌倦轮回的信函。 希求禅定者，请前往那里，在享乐云朵的屋檐下， 生命嬉戏的闪电摇曳闪烁。迁徙和痛苦，行蕴如盗贼般横行， 发出喧嚣之声的河流，制造着崩溃。 积攒、守护、增殖的欲望纷乱，以傲慢、吝啬、悭吝耗尽生命， 在无边无际的恶趣之海中漂泊。满载欺骗雨云的珍宝， 财富越是增长，痛苦的根源就越多。简陋的用具，也被敌贼侵害而舍弃， 知足少欲者，登上富有的顶峰。凡夫俗子的本性即是孩童， 孩童们被罪恶的乌云笼罩。赞美自己，向他人宣扬不悦之语， 依仗烦恼毒蛇粗糙的舌头。无论何种变动的财富，都认为是永恒， 忘恩负义，扭曲满足的形象。仇恨的火焰，被谗言的风所煽动， 如猴子般，施予各种损害。如鳄鱼般，罪恶的肚子宽大，如毒蛇般，与谁相遇就毁灭谁。 如火一般，焚烧善良的树木，远离孩童之友。 境比毒药更甚，异熟粗暴，享用瞬间即逝的味道。 并非一生一世，而是在所有世代中，无法用殊胜的密咒和药物治愈。 若未调伏自心之象，没有比迷惑的幻术更甚的境。 只要将蕴的行放置于一方，就应亲近寂静的森林。 边地荒野，令人心旷神怡，愁绪渐生。舍弃商业和农耕等罪恶之友， 不为赋税和徭役所困扰。没有鸟兽发出不悦之声， 清澈的泉水，果实的受用广阔，石山的堆积和树叶的房屋宽敞。 树荫的庇护下，相伴而安乐，何时我能一同迁居于此？ 在那里，四季的客