English
Relying on oral instructions is proclaimed throughout the Sutras and Tantras. The Doha Treasury says: "Whoever does not drink the nectar water of the Guru's oral instructions, and does not fully drink the nectar that dispels suffering, that person dies of thirst in the wilderness of meaningless scriptures." Here, 'self-awareness' means that which is non-material and directly realized by the yogi himself. It is held that this cannot be established by other valid cognitions, nor can it be harmed by other valid cognitions. One might wonder if the Alaya-consciousness and clear awareness are the same. They can be the same, with the Alaya-consciousness possessing temporary defilements, and the Dharmakaya, whose essence is completely pure, being distinguished by negation. However, the self-awareness of the Mind-Only school has the fault of sectarian conceptualization; the distinction here is that it is considered to be without inherent existence. Of the two, mind and mind-essence, this is mind-essence, which is non-conceptual and not confused about its own nature, while mind is conceptual and confused about objects. Self-awareness does not project onto objects, and although experiencing the appearance of meaning depends on self-awareness, self-awareness is not aroused by meaning. Chandrakirti also said, "Having seen suffering as self-awareness itself." As it is said. Appearance is the object, and awareness is the subject; these two are equal in being without inherent existence. The inseparability of appearance, awareness, and emptiness, the great union of the two truths, is the single intention of all Sutras and Tantras. Sixth: Some, etc. Some ignorant people say that in the final five hundred years of the degenerate age, which is merely a symbolic time, it is not a time for practice, and that people of this degenerate age have low intelligence and cannot understand the profound meaning. They measure by their own continuum and simultaneously slander the Buddha's words and individuals. However, if one has the fortune of karma and aspiration, regardless of good or bad, practice will lead to realization. As it says in the Three Hundred Prajñaparamita: "Manjushri, in the future, in the final five hundred years of the degenerate age, when the sacred Dharma is utterly destroyed, Bodhisattvas, great beings, endowed with morality, endowed with qualities, and endowed with wisdom, will arise." Our own teacher in the past, called Sage Supreme Conduct, used blood as ink and skin as paper to seek the Dharma. In one dark aeon, he invited many Buddhas, requested the Dharma, and taught it to others. Therefore, cherish the Dharma from the depths of your heart.
Chinese
如果有人有守护（佛法）的意愿，那么就说佛不会涅槃，法也不会隐没。如果思想圆满且有信心，即使出生在黑暗劫中，也能见到佛的面容。经典中说，被放入法宝、山洞和树中的法，以及制成经卷的法，都会到你手中。例如，就像这样的伏藏法。末法时代行善，利益尤其巨大。在下方佛土，经过了恒河沙数般的七十二个佛土之后，在佛光王佛的显明国土中禅修十劫，不如在娑婆世界早上修持慈心等。经典中说，功德更大。梵天特别以心请问说：在东方清净的佛土中，修持梵行百千劫，不如在此以慈心，瞬间行持，此更为殊胜。等等。此外，应如此学习：将轮回与涅槃的一切法都归纳为四圣谛，详细分析后修持，虽然不可估量。但声闻有余依的蕴是苦，但不是集。其他异生凡夫的五蕴本身既是苦，也是集。因此，蕴被命名为“我”，这只是一个名称，没有实体。因此，不要认为那是“我”或“我的”，而要习惯于无自性，这就是人无我。如果习惯于将这五蕴视为无常、痛苦、不净、无实体、自性空、只是影像，那就是法无我。证悟这两种无我的智慧是道谛，它不会执着于蕴为二我。因此，舍弃对蕴的执着和贪恋的烦恼，也不会造作由此引发的业，因此会进入灭谛。如果以慈悲心和菩提心摄持，就能圆满二资粮。因此，如果因广说而感到厌烦，那么到此为止就可以了。例如，一些声闻护法部派认为只证悟一个真谛，即仅仅了解痛苦就能解脱。
English
If someone has the intention to protect (the Dharma), then it is said that the Buddha will not pass into nirvana, and the Dharma will not disappear. If one's thoughts are perfect and one has faith, even if born in a dark age, one will see the face of the Buddha. The sutras say that the Dharma treasures placed in treasures, caves, and trees, and the Dharma made into scriptures, will come into your hands. For example, like this kind of treasure Dharma. Performing virtuous deeds in the degenerate age is especially beneficial. In the lower Buddha-fields, after passing through seventy-two Buddha-fields as numerous as the sands of the Ganges, meditating for ten kalpas in the radiant realm of the Buddha King of Light is less meritorious than practicing loving-kindness, etc., for one morning in this Sahā world. The sutras say that the merit is greater. Brahma especially asked with his mind: In the pure Buddha-fields of the east, practicing pure conduct for hundreds of thousands of kalpas is less meritorious than practicing with a mind of loving-kindness for a moment here; this is far superior. And so on. Furthermore, one should train in this way: condense all the phenomena of samsara and nirvana into the Four Noble Truths, analyze them in detail, and practice them, although immeasurable. However, the aggregates of the Śrāvakas with remainder are suffering, but not the origin. The five aggregates of other ordinary beings are both suffering and the origin. Therefore, the aggregates are named "self," which is only a name without substance. Therefore, do not think of it as "I" or "mine," but get used to non-inherent existence, which is the selflessness of the person. If one gets used to considering these five aggregates as impermanent, suffering, impure, without essence, empty of inherent existence, and merely forms of reflections, that is the selflessness of phenomena. The wisdom that realizes these two selflessnesses is the truth of the path, and it does not cling to the aggregates as two selves. Therefore, abandoning the afflictions of clinging and attachment to the aggregates, one will not accumulate the karma caused by them, and therefore one will enter cessation. If it is accompanied by compassion and bodhicitta, one will perfect the two accumulations. Therefore, if one is discouraged by extensive explanations, then that is enough. For example, some Śrāvakā protectors of the Dharma sects believe that only one truth is realized, that is, liberation comes from merely understanding suffering.
Chinese
这是通过领悟苦谛等四圣谛来实现的。如果不区分各种形态，而是认识到痛苦是无我的，那么就认识到一切都是无我的。如果只修习四谛的无我相，那就是证悟四谛的意义。即使讲解了三藏，如果无有业力和福分，也只是进行名相上的讲说和听闻，而不能领悟空性的意义。有些有福分的大智慧者，即使只听一句偈颂也能领悟其意义。有些人即使佛陀亲自降临，转法轮，他们没有听闻或者听闻了也没有修行，因此无法领悟。此外，圣法的乘有三乘乃至九乘等，也是根据所化众生的不同根器、意乐、悲心和智慧的大小而宣说的。不是所有人都适合一种法，也不是一种法适合所有人。因此，修行者也应结合自己的修行体验，根据自己的根器所能承受的程度来修行，因为与根器相符，修行就容易成就。为了使所化众生的相续逐渐成熟，经部中有很多用食物喂养婴儿和磨砺宝珠的比喻。如果不是这样，在自己无法承受的情况下，依赖高深的法，并自认为修持高深的法，最终会舍弃它。如经部经典所说：汤东自己承担罪业，会堕入地狱。这里说法者也应以神通观察是否是法器，然后才宣讲。否则，对具有大乘根器的人宣讲小乘法，对小乘根器的人宣讲大乘法等，就会变成舍弃和接受佛法。对于初学菩萨来说，八根本堕罪中，有对非法器宣讲深奥之法的失败，还有舍弃别解脱戒和违背大乘法的失败，以及菩萨的错谬，这是在光明守护所请问的经典中宣说的。如果说没有神通，那该怎么办呢？可以用多种方法长期观察，如果能了解也可以，但是初学者没有神通，而且自己的相续没有成熟，所以不能如实地利益他人。因此，首先要调伏自己的相续，修持神通，然后利益他人，这才是实在的，如《宝积经》中先前引用的教证一样。在律藏中，圣者近事...
English
This is achieved by realizing the Four Noble Truths, such as the truth of suffering. If one does not differentiate various aspects but understands that suffering is without self, then one understands that everything is without self. If one meditates only on the aspect of selflessness of the four truths, then that is the meaning of seeing the four truths. Even if the three baskets of the teachings are explained and listened to properly, if there is no karma and fortune, one only engages in the explanation and listening of terms, and one does not realize the meaning of emptiness. Some fortunate ones with great wisdom can realize the meaning even with just one verse. Some, even if the Buddha himself came and turned the wheel of Dharma, they did not hear it, or even if they heard it, they did not practice, so they did not realize it. Furthermore, the vehicles of the sacred Dharma, from the three vehicles to the nine vehicles, etc., are taught in dependence on the three factors of the different dispositions of the beings to be tamed, their inclinations, compassion, and the magnitude of their wisdom. Not everyone is satisfied with one, and not everyone needs all. Therefore, the practitioner should also combine it with their own experience and engage in as much as their disposition can handle, because it is easy to practice and accomplish when it is in accordance with their disposition. In order to gradually ripen the continuum of the beings to be tamed, there are many examples in the sutras of feeding infants with food and polishing jewels. If it is not like that, while one is not able to bear it, relying on the higher Dharma and claiming to practice the higher Dharma, one will eventually abandon it. As it says in the sutra texts, Thangtong himself took on sins and will be born in hell. Here, the Dharma teacher should also examine with clairvoyance whether or not one is a vessel before teaching. Otherwise, teaching the lesser vehicle to those who possess the vessel of the great vehicle, and teaching the great vehicle to those of the lesser vehicle lineage, etc., will become abandoning and accepting the Dharma. For the first bodhisattva, among the eight root downfalls, there is the defeat of teaching the profound to a non-vessel, as well as the defeat of abandoning individual liberation vows and contradicting the great vehicle, and the mistakes of the bodhisattva, as it is said in the sutra requested by Light Protector. If one says that one does not have clairvoyance, what should one do? One can examine for a long time with various methods, and if one can understand, that is sufficient, but a beginner does not have clairvoyance, and one's own continuum is not mature, so one cannot truly benefit others. Therefore, first tame one's own continuum, cultivate clairvoyance, and then benefit others, which is truly meaningful, as in the previously quoted proof from the Heap of Jewels Sutra. In the Vinaya, the noble Upali...
Chinese
在开始转法轮时，世尊的近侍一开始就说要摄受眷属，并制止了他。经中说：‘心散乱，自己的利益都不能成就，何况是别人的利益呢？因此，心散乱的机会一点也不要放过。’等等，这是说首先要成就神通等。因此，如《菩提心释》中所说：‘纵然无力做利他之事，也要恒常怀有利他之心。谁怀有利他之心，他实际上就进入了利他之事。’应当这样做。第七，乘的自性等。6 乘的自性应当看作是智慧和方便，慈悲。也就是说，证悟自己和佛陀二者在一切显现中无有分别，这是智慧。像母亲对待独子一样慈爱和怜悯一切众生，这是方便。方便和智慧二者的大小决定了乘的差别高低。声闻缘觉也有方便和智慧，但因为大小的差别，所以加上否定词，在经中说：‘无方便，离智慧，堕入声闻道。’菩萨善巧方便也是因为智慧广大，智慧浅薄的人没有很多方便，反而会被方便束缚。如《宝积经》中说：‘光护，具有智慧的人以方便而解脱。不具有智慧的人被世俗所束缚。’又如《道歌藏》中说：‘若离慈悲入空性，彼则不得胜妙道。然若唯修慈悲者，亦住轮回岂有脱？谁能合修此二者，不住轮回不涅槃。’因此，如果有人不具备方便智慧这二者殊胜的品质，却认为读诵大乘深奥的经典就能解脱，即使得到一些虚假的菩提心，也不能如实地修持其中的学处，却自称是大乘行者，这就像一个瞎子乞丐说自己是国王一样，完全是虚假的。地藏