English
Through the practice of the ancillary rituals, one believes in the Mahayana and possesses wisdom and diligence. How to practice, the ancillary method is shamatha and vipassana. The non-dual practice, the essence of the ancillary is the practice of the union of shamatha and vipassana, with superior, middling, and inferior faculties and diligence. Furthermore, the superior ones attain liberation in this life, such as pure Khechara according to the common Mantrayana; according to the Nyingma school, it is the attainment of the body of the Great Transference. The superior, middling, and inferior faculties, at the time of death and in the Bardo of Dharmata, how to liberate, three ways are taught. The first is: When any individual completes the stages of dissolution of the elements, and the three white and red essences and life-force gather at the heart, the eighty naturally arising conceptualizations of afflictions cease, and the clear, blissful, non-conceptual wisdom of self-awareness arises nakedly, free from all conceptualizations, and recognizing it, one attains Buddhahood in the Dharmakaya without experiencing the Bardo. The Root Tantra of Kalachakra says: When sentient beings die, the nectar of the moon flows downward, above are the sun's dust and Rahu, and consciousness is the nature of existence. It also says: If the mind dwells in that clear light, without the Bardo, one will surely be liberated from all suffering. The second is: If one does not recognize the first Bardo, then as awareness emerges from the doors of the senses, the spontaneously accomplished Dharmata Bardo arises, and from the space of the three rainbows, lights, and rays, countless mandalas of the Victorious Ones appear. Recognizing those as self-appearances, one instantly attains Buddhahood in the pure Sambhogakaya in the Bardo. The third is: If one does not recognize from that, then in the moment when those pure appearances vanish like rainbows, one sees one's own dying place, utensils, wealth, etc., as they are now. Knowing that one has died, one experiences immeasurable suffering, tormented by six uncertain signs, four fearful enemies, three terrifying precipices, etc. At this time, if one directs one's aspiration to the five pure realms and the Nirmāṇakāya realm of Akanishta, one will be born there miraculously, gradually traversing the bhumis and paths, and attain Buddhahood in the Nirmāṇakāya. The detailed classifications of these should be understood from the Bardo instructions composed by the venerable lama. Furthermore, regarding the qualities of the Buddha's body, the classification of the dependent wisdom, etc.
Chinese
也應當在其他地方知曉。 ༈ 像這樣，在善說梵天面前的「比」字，在眾生界的海洋中宣說，對於文句意義處於迷惑而沉睡的人們，願他們的種姓功德覺醒！在具足戒律的殊勝律藏殿堂頂端，願菩薩行持的勝幢趨向天空！以甚深密咒的如意寶珠莊嚴，願從其光輝中降下所需所欲的甘霖！在解脫三戒的如意蓮花池中，遍布二利蜂蜜的蜂房，從殊勝共同的瑪拉雅香氣中甦醒，願使具緣的蜜蜂們皆得滿足！在自性大圓滿道的支分，對於三種律儀的如實決定之釋論《解脫道妙》，其中「總說三戒之次第」的第五品已然決定。 ༈ 現在，第三個總義已經圓滿，結尾的意義有三：揭示其他宗派大多不正確，揭示自宗正確並迴向善根，以標題來總結。第一點是：在五濁興盛的時代，現今未經修習卻誇誇其談的人們，對於自己的智慧連微塵許都未證悟，以自創的儀軌來滿足愚昧之輩的時代，思及救護，從內心流下眼淚。也就是說，現今這個時代，在雪域藏地，存在諸多與經續不符的自創儀軌，以及與三戒論典不符之處。正如大自在薩迦班智達在《三戒差別論》中所說。其中，竹貢派的觀點認為：「身心二者盡其一生之間」，以及「存在的善根」，以及「黑白混淆」，以及「完全遮止，完全開許」，以及「認為制罪與自性罪二者相同」。噶當派則認為：「近住齋戒於日間守護，次日獻供」。噶當嘉域巴則認為：「近住齋戒是觀修本尊」，以及「不依賴慈悲心與善巧方便，而是本性的善根」，以及長篇的勸誡文。香玉扎巴則認為「因位即是果位」，以及「認為法界是迴向之境」。熱瓊巴則認為「安住的善根」，以及達隆巴認為「自性的善根」，以及香擦巴與恰恰巴認為「聖言是語之那亞」，以及一些尼泊爾的持律者與讚頌律典者。在做迴向時，
English
It should also be known elsewhere. ༈ Thus, in front of the well-spoken Brahma, the letter "bhi," by proclaiming it in the ocean of sentient beings, may those who are asleep due to being deluded about the meaning of words and objects awaken the qualities of their lineage! At the top of the excellent monastic residence, complete with moral conduct, may the victory banner of the conduct of the bodhisattvas aspire to the sky! Adorned with the wish-fulfilling jewel of the profound meaning of secret mantra, may it shower down the rain of desired needs from its glory! In the delightful lotus pond of the three vows of liberation, may the beehives of the honey of the two benefits be spread everywhere! Awakened by the fragrance of the supreme and common Malaya, may it satisfy all the fortunate bees! From the Explanation of the Three Vows, a component of the path of the Great Perfection of Naturalness, "The Excellent Path of Liberation," the final, fifth part, called "The Order of Generally Explaining the Three Vows," is completed. ༈ Now, the third general meaning is complete. The concluding meaning has three aspects: showing that most other systems are incorrect, showing that one's own system is correct and dedicating the merit, and concluding with the title. The first point is: In the time when the five degenerations are rampant, nowadays many who speak glibly without having trained, without realizing even a particle of their own wisdom, in the time when the ignorant are satisfied with self-made rituals, thinking of refuge, tears flow from the heart. That is to say, in this present time, in this land of Tibet, there are many self-made rituals that do not accord with the sutras and tantras, and many things that do not accord with the treatises on the three vows. As the great Sakya Paṇḍita said in "Distinguishing the Three Vows." Among them, the view of the Drigungpa is: "As long as the two, body and mind, live," and "existing merit," and "black and white mixed up," and "completely prohibiting, completely allowing," and "considering the two, the prohibited and the naturally blameworthy, to be the same." The Kadampa says: "The fasting is kept during the day and offered the next day." Kadampa Jawul says: "The fasting is the visualization of the deity," and "not relying on loving-kindness, compassion, and skillful means, but is the goodness of nature," and the long exhortation. Shang Yu Drakpa considers "the result to be in the cause," and "considers the dharmadhatu to be the object of dedication." Götsangpa considers "the merit of abiding," and Taklungpa considers "the merit of nature," and Shang Tsalpa and Chakchakpa consider "the sacred word to be the naya of speech," and some Nepalese Vinaya holders and praisers of the Vinaya. When making dedication,
Chinese
据说，阿闍梨用水管浇水，格西用手指等在梦中接受菩提心，直贡巴说不应该交换自他，用真实的菩提心仪轨接受菩提心，噶举派打开帕摩加持的法门，说是耶谢桑等诸多不净之处，甚至阻止将扎日扎和冈仁波齐雪山视为一体等等，如是宣说了无边之事。因为见到诸多不净，心中悲伤而流泪，仅仅向佛陀祈祷，如《入行论》所说：我因恐惧而极度害怕，将自己献给普贤，也献给文殊菩萨，我的身体也献给他们。对于慈悲的行为不迷惑的观世音菩萨，我也以微弱的声音呼唤求救。就像萨迦班智达给十方诸佛写信一样。如果说有萨迦班智达所著的《三戒论》就足够了，没有必要写这个。那么，那位大士是因为因明和果金刚乘的一切法都与三戒有关联，所以在那个时候，为了驳斥一切不净之处，将区分法与非法作为总纲，从中可以了解仪轨、戒律的种类等，以及伟大的发心和四灌顶的论典等。然而，如果已经有了如此之多的三戒教言和论典，那么这个有什么用呢？虽然如此，为了容易理解，才说词句中包含了意义。否则，我在这里讲的不是善逝以前没有讲过的论典，如果是那样的话，难道不会变成佛教之外的其他宗派吗？正如《入行论》所说：以前没有说过的话，我在这里也不说，我也没有写作的技巧，因此我没有为了他人而做这件事，我写作这件事是为了自己的心。如是所说。因此，还有其他原因。因为显密道无边无际，为了完整无误，诸佛宣说了这条道路。在这雪域，人们执着于其中的一部分，即使心中想着，也只是三戒的名称而已。
English
It is said that Acharya waters with a pipe, and Geshe receives Bodhicitta in dreams with fingers, etc. Drikungpa says that one should not exchange self and others, and receives Bodhicitta with the ritual of true Bodhicitta. The Kagyu lineage opens the Dharma gate of Phagmo's blessings, and says it is Yeshe Sang, etc., with many impurities, even preventing considering Tsari Tra and Mount Kailash as one, etc., as he spoke of endless things. Because I saw many impurities, my heart was saddened and I shed tears, and I prayed only to the Buddha, as it says in the Bodhicharyavatara: I am terrified and extremely afraid, I offer myself to Samantabhadra, and also to Manjushri, I offer my body to them. To Avalokiteshvara, whose compassionate actions are not confused, I also cry out for help with a weak voice. It is like Sakya Pandita writing letters to the Buddhas of the ten directions. If it is said that the Trisamvaraprakarana by Sakya Pandita is enough, then there is no need to write this. Then, that great being, because all the Dharmas of Hetuvidya and Resultant Secret Mantra are related to the three vows, at that time, in order to refute all impurities, he made the distinction between Dharma and non-Dharma as a general outline, from which one can understand the rituals, the types of vows, etc., as well as the great Bodhicitta and the treatises on the four empowerments, etc. However, if there are so many teachings and treatises on the three vows, then what is the use of this? Even so, in order to make it easy to understand, it is said that the words contain the meaning. Otherwise, I am not explaining here a treatise that the Sugata has not taught before, and if that were the case, would it not become a sect other than Buddhism? As it says in the Bodhicharyavatara: I do not say here what has not been said before, nor do I have the skill of composition, therefore I have not done this for the sake of others, I have written this for my own mind. As it is said. Therefore, there are other reasons as well. Because the paths of Sutra and Tantra are infinite, the Buddhas have taught this path in order to be complete and without error. In this snowy land, people cling to only a part of them, and even if they think in their hearts, it is only the name of the three vows.
Chinese
于。浩瀚无垠的经和续，也全部汇集在一个人的道之法中，无一遗漏。然而，有些人虽然进入了调伏，却不懂得如何汇集菩提心。同样，有些人虽然进入了菩萨乘，却认为密咒等一切都互相矛盾，不懂得如何汇集在一起，为了利益这些人，将展示一个人如何修持的方法。如《大圆满心性休息》中所说：如今庸俗之人的心眼不清净，认为密咒和波罗蜜多之道的各自法门，互相矛盾而不知如何汇集，因此这些人都是心怀偏见之辈。在此，将汇集因果乘的甚深要义，讲述修持之方法。如是说。第二，这部论著是从众多智者和成就者的善说中，以严谨的智慧汇集而成。因此，自认为没有过失的污垢。愿以此善根，迅速获得普贤果位！如是说。这部论著中没有任何未领悟或错误的理解，因为它是通过听闻和思考如来之教言，以及众多智者和成就者的论著的力量而产生的。因此，愿以此善根，一切众生迅速获得一切种智佛陀的果位。如是说。《宝性论》中说：如是依止于信心、教证和理证，为了自己和他人的清净，以及为了随顺那些具足信心、善根和智慧的人，故说此论。如是善说。第三，如是，《三戒分别论》的词句次第，也是具有必定生起于雪山环绕之地域，南方之意乐者所著。在西藏也有三大区域，此论是上部阿里地区的掘藏师，莲花自在王所著，已经圆满了。如是说。通常开头、中间和结尾都有“善哉”三字，但此处《三戒分别论》只有“善哉”二字，这是因为，如《词藻宝藏》中所说：对于极其具有意义者，一个词语可以重复两次。或者，为了自己成就法身之善，为了他人成就色身之善。