English
It is like this: Just as with the meaning that has been heard, by closely examining it, when the mind enters into it, do not merely remain with the general meaning of the discriminating wisdom that distinguishes, but examine each and every sequence of words and meanings to see if they are correct or incorrect, and ascertain them. As it says in the Essence of Wisdom, Collected from All: "Like gold that is burned, cut, and rubbed, Examine well, and then accept my words, Not just out of respect." Therefore, do not just enter with faith, but examine and then accept based on the teachings that generate conviction, the reasoning of the power of reality, and the three aspects of not contradicting what came before and after. As it says in the Four Hundred: "Whatever meaning is well and clearly expressed by teachings and reasoning, And is without contradiction before and after, Is what is upheld by the noble ones." In this way, when the contemplation is complete, one should generate profound wisdom arising from meditation in one's being. That is, in general, one should practice and experience the meanings that have been ascertained through the means of acceptance and rejection; and in particular, one should experience the wisdom of higher seeing, the non-conceptual wisdom. The intentions explained in the intermediate and final turnings of the wheel of dharma and in the profound tantras should be determined by the wisdom arising from contemplation without any contradiction, and in that state, all the elaborations of mental thought should be cut off and one should abide. As it says in Rahula's Praise to the Mother: "Ineffable, unthinkable, beyond expression, Prajnaparamita, Unborn, unceasing, the nature of space, The field of experience of self-aware wisdom, To the mother of the Buddhas of the three times, I prostrate." By abiding in this way, just as the sun's orb becomes clear when the clouds dissipate, in the awareness of equipoise, the wisdom free from mind, in which nothing can be identified, abides nakedly and naturally, and the clear light of the nature of mind arises from within. Through the power of repeatedly familiarizing oneself with this, great compassion naturally arises for sentient beings who have not realized their own wisdom, and this is the nature of reality. Therefore, this union of emptiness and compassion is the basis of all the paths of sutra and tantra of the Great Vehicle, so one must grasp the essential points without error. That is, the preliminary practice is the generation of bodhicitta, the main practice is non-objectification, and the concluding practice is dedication. One should engage in these practices by being claimed by the three supreme aspects, and these are the three wisdoms. The third is acting for the benefit of sentient beings.
Chinese
戒律有二：利益有情的戒律正文，以及与三种戒律相关的教诲。第一，利益有情的戒律正文有二：略说和广说。第一，略说如下： “有情利行戒摄事基。” 意思是说，利益有情的戒律，是通过六度使自相续成熟，不与自利作意之心相混杂，以四摄事的方式来利益所化众生。第二，广说如下：“初以布施摄伏诸有情，以悦意语之言辞善诱彼，以九乘次第引导是利行，为引彼等故自亦行彼。” 意思是说，菩萨通过积累善法来使自相续成熟后，为了使他相续成熟，首先以财物布施来摄伏尚未聚集在周围的所化众生。然后，对于聚集在周围的那些人，以悦耳动听的言辞来善巧引导他们的心，使他们对正法产生信心，并以信心的态度去追求真理。之后，对于那些具有求法意愿的人，因为仅凭一种法门无法使不同根器的众生都成熟，所以针对下等根器的三种人，分别传授声闻、独觉、菩萨三乘；针对中等根器的三种人，分别传授事部、行部、瑜伽部三部；针对上等根器的三种人，分别传授生起次第、圆满次第、大圆满三类。以九乘次第逐渐引导，这被称为利行。如《莲花聚》中所说：“以布施之招手善诱之，以悦意语之言辞迎接之，以契合心意之方式安抚之，施予利行之宏大建议。” 如此引导的所化众生，为了引导他们通过实修来证悟，自己也必须与那些法门相应地修行。如果自己不修持，就像麻风病人教人鹏鸟的口诀一样，即使向他人传授取舍的教诲，也不会有人愿意听从。第二，讲述与三种戒律相关的教诲：“顺应方皆学，违逆悉皆舍，恒常依止念知与谨慎，行住坐卧四威仪，行为境皆清净之经
English
There are two types of discipline: the actual discipline of benefiting beings, and the teachings related to all three disciplines. First, the actual discipline of benefiting beings has two aspects: a brief explanation and a detailed explanation. First, the brief explanation is as follows: "The discipline of benefiting sentient beings is the basis for gathering things." This means that the discipline of benefiting sentient beings is to ripen one's own mind-stream through the six perfections, and without mixing it with thoughts of self-interest, to benefit those to be tamed through the four ways of gathering. Second, the detailed explanation is as follows: "First, gather disciples with generosity, then gently lead their minds with pleasing speech, guiding them through the nine vehicles is beneficial conduct, and to lead them, one must also practice those things oneself." This means that a Bodhisattva, having ripened their own mind-stream by accumulating virtuous Dharma, then, in order to ripen the mind-streams of others, first gathers those who have not yet assembled in the retinue by means of material generosity. Then, for those who have gathered in the retinue, they gently lead their minds with pleasing speech, causing them to generate faith in the holy Dharma and to seek its meaning with a faithful attitude. Then, for those who possess the desire to seek the Dharma, because a single Dharma cannot ripen the minds of beings with different levels of intelligence, they teach the three vehicles of Hearers, Solitary Realizers, and Bodhisattvas to the three types of beings with lower intelligence; they teach the three sections of Action Tantra, Performance Tantra, and Yoga Tantra to the three types of beings with medium intelligence; and they teach the three categories of Generation Stage, Completion Stage, and Great Perfection to the three types of beings with higher intelligence. Guiding them gradually through the nine vehicles is explained as beneficial conduct. As it says in the Lotus Heap: "With the beckoning of generosity, one leads them well, with the words of pleasing speech, one welcomes them, with a manner that agrees with their minds, one pacifies them, and one bestows the great advice of beneficial conduct." In order to lead those disciples who have been guided in this way to realization through practice, one must also practice those things oneself in accordance with them. If one does not accomplish it oneself, like a leper teaching the instructions of the Garuda, even if one teaches others the instructions of what to adopt and abandon, no one will be willing to listen. Second, explaining the teachings related to all three disciplines: "Learn all that is in accordance, abandon all that is in discord, constantly rely on mindfulness, awareness, and vigilance, in the four postures of walking, staying, eating, and sleeping, the sutra of completely purifying the sphere of activity."
Chinese
如仪轨所说，凡所作为，皆以合乎其类的言辞来发愿。这是说，为了成办圆满佛陀的方便，对于顺缘方面的善，尚未在自相续中生起的，都应学习令生起，已生起的，应使其增长；对于违逆方面的不善，一切都不令生起，已生起的，都应断除。而且，对于所学，应时时守护，勿忘守护之心之正念，以及观察自相续中是否生起过患之正知，对于取舍之处，不混乱而谨慎的，具有正知正念和不放逸这三者，应恒常依止。这样，在具有正念、正知和不放逸的状态中，行走时，目光应平视于一轭木的高度；安住时，应端正身体，安住于正念；进食时，应先供养上师三宝，并以利益身体内寄生虫之发心，无有贪执地享用，之后作回向；睡眠时，应右胁着地，头朝北方，于忆念三宝的状态中入睡等等，以四种威仪中的善行来度过时间。也就是说，如《普曜经》中所说的那样，无论做什么，都要以合乎其类的言辞来发愿。第三，总结要义分为二：复述其他智者的观点和阐述自己的观点。第一，复述其他智者的观点是： 智慧自在龙钦饶绛巴， 发愿之学处修习四无量， 行入之学处奉行六度行， 若摄则含摄黑白八法。 这是说，以辨别所知之智慧为首，对于包括经论及其注释在内的词义自在，以教证和证悟之功德而内心富足的龙钦饶绛巴·班桑波，将发愿之学处归纳为修习四无量心，并反复修习，将利益有情之安乐融入心中，不舍菩提心本身，即是宣说不舍发愿之学处之故；行入之学处，诸位佛子将所要成办的一切善行归纳为六度，因此要奉行六度。
English
As the ritual says, whatever is done, one should make aspirations with words that are in accordance with its kind. This means that in order to accomplish the perfect Buddha, one should learn to generate all the virtues on the side of favorable conditions that have not yet arisen in one's own mind-stream, and increase those that have arisen; one should not generate all the non-virtues on the side of unfavorable conditions, and abandon those that have arisen. Moreover, one should always protect what has been learned, with mindfulness that does not forget the mind of protection, and with vigilance that examines whether faults have arisen in one's own mind-stream. One should constantly rely on the three: mindfulness, vigilance, and conscientiousness, which is careful not to confuse what to accept and reject. In this way, while possessing mindfulness, vigilance, and conscientiousness, when walking, one should look straight ahead at the height of a yoke; when sitting, one should straighten the body and remain mindful; when eating, one should first offer the choicest portion to the Three Jewels, and then, with the intention of benefiting the parasitic worms in the body, partake without attachment, and afterwards dedicate the merit; when sleeping, one should lie on the right side, with the head facing north, and fall asleep while remembering the Three Jewels, and so forth, spending time with virtuous deeds in the four postures. That is to say, as it is said in the Sutra of the All-Pure Conduct of the Extensive Play, whatever one does, one should make aspirations with words that are in accordance with its kind. Third, summarizing the meaning is divided into two: repeating the views of other wise ones and stating one's own view. First, repeating the views of other wise ones: Khyenrab Wangchuk Longchen Rabjampa, Meditates on the four immeasurables as the discipline of aspiration, Practices the six perfections as the discipline of entering, If summarized, it includes the eight white and black dharmas. This means that Longchen Rabjampa Palsangpo, who is foremost in the wisdom of distinguishing objects of knowledge, is free in the meaning of the words of the scriptures and their commentaries, and whose mind-stream is rich with the qualities of transmission and realization, summarizes the discipline of aspiration by training the mind in the four immeasurables and repeatedly meditating on them, incorporating the benefit and happiness of sentient beings into his heart, and not abandoning the mind of enlightenment itself, which is why he teaches the discipline of not abandoning aspiration; the discipline of entering, the sons of the Buddhas summarize all the virtues to be accomplished into the six perfections, and therefore one should practice the six perfections.
Chinese
如法行持，总而言之，就是对黑白八法进行取舍。这是这样说的。第二，记录自己的观点：在此要做利益和安乐之事，在此也要舍弃无益和未来有害之事，我说两种传统没有不包含在应学之处的。这是说，此外，无论以慈爱之心发起而行持任何事，对自他来说，今生有利益，来世乃至最终能成就安乐之因，这些都要以善巧方便来获取。无论以嗔恨之心发起，以争吵使彼此的相续变得恶劣等，无论行持什么，对自他来说，今生无益，来世也成为堕入恶趣之因等，最终成为有害之因的一切都要谨慎舍弃。不仅如此，对于此处看似安乐，实则成为来世之害的一切因素，都要详加考察，尽力舍弃，这也是要点的概括。因此，菩萨们对于取舍之处，如何学习大乘经部中所说的一切，两种车轨传统的应学之处，我说没有不包含在之前所说的那些当中的。第三，产生誓言的所依：产生誓言的所依是天、龙、夺命女等，龙树菩萨认为罪人也能产生誓言，无著菩萨说，那需要别解脱的所依。一般来说，如果信仰佛法，信仰无上菩提的果位，信仰如海般的菩萨行，那么《宝积经》中说，菩提心会产生。这是说，像这样的菩提心戒，在谁身上产生的所依是，如果能理解词语，明白含义，并且想要接受，那么天、龙、夺命女等非人，以及不适合作为别解脱戒所依的那些，以及造作五无间罪等的罪人等，对于这些低劣的所依也能产生菩提心戒，这是圣者龙树菩萨的观点。这也是遵循《宝积经》中所说：那时，当宣说此法门时，天、龙、非天、迦楼罗、大腹行等无数众生，都发起了无上正等觉之心。